Name :

- Suluh Parameswari Hayuning Manah (03211840000110)

- Pandu Wijaya (03211840000116)
- Muhammad Iffat Faadhil (03211840000104)

Class : 5
 List of Content

Preface................................................................................................................................ 3
FREEDOM OF RELIGION ............................................................................................ 4
Chapter 1 Introduction..................................................................................................... 4
1.1 Background of Discussion ................................................................................... 4
1.2 Problems Statements .......................................................................................... 5
1.3 Purpose of the study ........................................................................................... 5
Chapter 2 Living On Religion Diversity in Indonesia ................................................... 6
2.1 Kind of Religion that recognized in Indonesia........................................................... 6
1.Islam ........................................................................................................................ 7
2.Kristen Protestan ................................................................................................... 7
3.Kristen Katolik ....................................................................................................... 8
4.Hindu....................................................................................................................... 8
5. Budha ..................................................................................................................... 9
6.Konghucu ................................................................................................................ 9
2.2 Tolerance with each Religion in Indonesia ............................................................. 10
2.3 Impact of Religion Diversity in Indonesia................................................................ 12
Chapter 3 Condition of Religion in Indonesia .............................................................. 14
3.1 Freedom of practicing religion in Indonesia ........................................................... 14
1. UUD 1945 ......................................................................................................... 14
2. MPR's Decree on Pancasila ................................................................................ 15
3. Other Laws and Regulations .............................................................................. 15
3.2 Effect of Religious Foundation on Government Constitution................................. 16
1. Religious Demography.................................................................................... 17
2. Status of Government Respect for Religious Freedom ................................ 18
3.3 Government policy on religious life ........................................................................ 19
A. Basic and Government Policy Policies in the Development of Religious Life
.................................................................................................................................. 19
B. The Role of the Government in the Implementation of Religious Life.......... 21
3.4 Cultural Influence on Religion in Indonesia ............................................................ 22
Chapter 4 Conclusion ..................................................................................................... 23
DAFTAR PUSTAKA............................................................................................................. 24
 Preface

First at all, give thanks for God’s love and grace for us. Thanks to God for
helping us and give us chance to finish this assighment timely. And we would like
to say thank you to Mrs. Ratna Rintaningrum, S.S,M.ED.,Ph.D. as the lecturer that
always teaches us and give much knowledge about how to practice English well.

This assighment is the one of english paper about ‘Freedom of Religion in

Indonesia’. We realized this assighment is not perfect. But We hope it can be useful
for us. Critics and suggestion is needed here to make this assighment be better.

Hopefully we as a student in “Enviromental Engineering” can work more

professional by using English as the second language whatever we done. Thank you
very much as a good teacher for us.

Compiler

Team 5
 FREEDOM OF RELIGION

Chapter 1 Introduction

1.1 Background of Discussion

Religion is a cultural system of designated behaviors and

practices, morals, worldviews, texts, sanctified places, prophecies, ethics,
or organizations, that relates humanity to supernatural, transcendental,
or spiritual elements. However, there is no scholarly consensus over what
precisely constitutes a religion.Recognition of religious pluralism in Indonesia
is accept and believe that the religion we embrace is the most correct way of
salvation, but for followers of other religions according to their beliefs their
religion is the most right. It is from this awareness that a tolerant, inclusive, and
mutual attitude will be born respect and appreciate, and give opportunities to
others to worship according to their respective beliefs.This is in accordance with
the first principle of Pancasila "One Godhead," and UUD '45 Article 29
paragraph (2) which guarantees freedom religion and worship according to
religion and belief each.Religion in Indonesia plays an important role in
people's lives. This is stated in the ideology of the Indonesian nation, Pancasila:
"One Godhead". A number of religions in Indonesia have a collective influence
on politics, economics and culture. According to the 2010 census results,
87.18% of the 237,641,326 Indonesians were Muslims, 6.96% were Protestants,
2.9% were Catholics, 1.69% were Hindu, 0.72% were Buddhists, 0.05% were
Confucians, 0.13% of other religions, and 0.38% were not answered or not
asked.In the 1945 Constitution it is stated that "each resident is given the
freedom to choose and practice his beliefs" and "guarantee all the freedom to
worship, according to his religion or belief". The government, however,
officially only recognizes six religions, namely Islam, Protestantism,
Catholicism, Hinduism, Buddhism and Confucianism. Recently, the sect of
religion (Nusantara's original religion) has also been recognized in accordance
with the Decision of the Constitutional Court of the Republic of Indonesia dated
November 7, 2017.With the many religions and beliefs that exist in Indonesia,
 conflicts between religions are often inevitable. Moreover, Indonesian political
leadership plays an important role in relations between groups and groups. The
transmigration program indirectly caused a number of conflicts in eastern
Indonesia.In the diversity of ethnic groups, cultures, ethnicities and religions,
Indonesia has been proven to be able to unite into one nation and a whole
country until now. So, so that the integrity and unity of this nation is always
maintained, tolerance is the most demanding attitude of every citizen of
Indonesia. In the life of diversity, tolerance is a condition that must be fulfilled
to maintain and protect not only diversity, but unity itself. In other words, the
unity of this country is only possible if the diversity of primordial identities of
every citizen of Indonesia is fully recognized and given space to develop
themselves. And the condition is entirely dependent on the awareness of every
citizen to continue being tolerant. That means, the spirit of accepting differences
in tolerance is a basic capital for every person with all the uniqueness of his
identity to live a good life to realize himself. Tolerance, therefore, is not
sufficiently identified as an attitude, but rather an awareness: a way of thinking
that is typically willingness to accept and respect differences.

1.2 Problems Statements

1. What religion is recoqnized in Indonesia?

2. Why should there must be inter-religious tolerance?
3. What are the freedoms of practicing religion in Indonesia?
4. What are the cultural influences on religion in Indonesia?
5. What effect does the religious foundation have on the constitutional
foundation?
6. How is the government’s interference with religious activities in Indonesia?
7. What is the impact of religious diversity in Indonesia?

1.3 Purpose of the study

1. To know the religion in Indonesia

 2. Knowing tolerance between religions in Indonesia
3. Knowing freedom of religion according personal belief
4. Knowing Indonesian culture that entered into one religion
5. Knowing the effect of the religious foundation on the constitutional
foundation
6. Understanding government interference in religious activities in Indonesia
7. Knowing the impact of various religions in Indonesia

Chapter 2 Living On Religion Diversity in Indonesia

2.1 Kind of Religion that recognized in Indonesia

Religion in Indonesia plays an important role in people's lives. This is stated

in the ideology of the Indonesian nation, Pancasila: "One Godhead". This is a
compromise between the idea of an Islamic state and a secular state. A number of
religions in Indonesia have a collective influence on politics, economics and
culture. According to the results of the 2010 Indonesian Population Census, 87.18%
of the 237,641,326 inhabitants of Indonesia were Muslims (Nusantara is the country
with the most Muslim population in the world [6]), 6.96% Protestant, 2.9%
Catholic, 1.69 % Hindu, 0.72% Buddha, 0.05% Confucian, 0.13% other religions,
and 0.38% not answered or not asked.
In the 1945 Constitution it is stated that "each resident is given the freedom
to choose and practice his beliefs" and "guarantee all the freedom to worship,
according to his religion or belief". The government, however, officially only
recognizes six religions, namely Islam, Protestantism, Catholicism, Hinduism,
Buddhism and Confucianism. Recently, the sect of religion (Nusantara's original
religion) has also been recognized in accordance with the Decision of the
Constitutional Court of the Republic of Indonesia dated November 7, 2017. With
the many religions and beliefs that exist in Indonesia, conflicts between religions
are often inevitable. Moreover, Indonesian political leadership plays an important
role in relations between groups and groups. The transmigration program indirectly
caused a number of conflicts in eastern Indonesia.
 Based on the explanation of the Presidential Decree No. 1 of 1965
concerning the Prevention of Abuse and / or Blasphemy of Religion Article 1, "The
religions embraced by the population in Indonesia are Islam, Christianity
(Protestant), Catholicism, Hinduism, Buddhism and Confucianism. "

1.Islam
Indonesia is the country with the most Muslim population in the
world, with 87.18% of the population being adherents of Islamic teachings.
The majority of Muslims can be found in the western region of Indonesia
(such as in Java and Sumatra) to the coastal areas of the island of Borneo.
While in eastern Indonesia, the percentage of adherents is not as large as in
the western region. Most absolute, about 98% of Muslims in Indonesia are
Sunni followers of the Shafi'i school and some other Sunni schools. Most
absolute, about 98% of Muslims in Indonesia are Sunni followers of the
Shafi'i school and some other Sunni schools.
2.Kristen Protestan
Protestant Christians flourished in Indonesia during the Dutch
colonial period (VOC) around the 16th century. VOC policies that reformed
Catholicism successfully succeeded in increasing the number of Protestant
believers in Indonesia. This religion developed very rapidly in the 20th
century which was marked by the arrival of missionaries from Europe to
several regions in Indonesia, such as in the western region of Papua and less
in the Sunda islands. In 1965, when there was a power struggle, non-
religious people were considered as people who were Godless, and therefore
did not get their full rights as citizens. As a result, the Protestant church
experienced a growth of members. In Indonesia, there are three provinces
where the majority of the population are Protestants, namely Papua, North
Sulawesi and West Papua, with successive percentages of 65.48%, 63.60%,
and 53.77% of the population . In Papua, Protestant teachings have been
practiced well by the natives. In Ambon, Protestant teachings experienced
enormous developments alongside the Islamic religion. In North Sulawesi,
Minahasans converted to Protestantism around the 18th century. At present,
most of the inhabitants of the Batak tribe in North Sumatra run several
Protestant groups. In addition, transmigrants from Java and Madura who are
Muslim also began arriving.At present, 6.69% of Indonesia's population is
Protestant
3.Kristen Katolik
Catholicism began to develop in Central Java when Frans van Lith
settled in Muntilan in 1896 and spread the Catholic faith to the local people.
At first his efforts did not bring satisfactory results, until 1904 when four
village heads from the Kalibawang area asked him to explain about
Catholicism. On December 15, 1904, 178 Javanese were baptized in
Semagung, Muntilan, Magelang. In 2006, 3% of Indonesia's population was
Catholic, smaller than Protestants. They mostly live in Papua and Flores. In
addition to Flores, the Catholic sacs that are quite significant are in Central
Java, namely the area around Muntilan, Magelang, Klaten, and Yogyakarta.
Apart from Javanese society, the Catholic faith also spread among Chinese-
Indonesian citizens.In Indonesia, there is one province whose majority are
Catholics, namely East Nusa Tenggara with a percentage of 54.14% of the
population of the province.
4.Hindu
Hindu culture and religion arrived in Indonesia in the first century
AD, at the same time as the arrival of Buddhism, which later resulted in a
number of Hindu-Buddhist kingdoms such as Kutai, Mataram, and
Majapahit. Prambanan Temple is a Hindu temple built during the Majapahit
kingdom, during the Sanjaya dynasty. This kingdom lived until the 16th
century AD, when the Islamic empire began to develop. This period, known
as the Hindu-Buddhist Archipelago, lasted for a full 16 centuries. According
to records, the number of Hindus in Indonesia in 2010 was 4 million people,
1.7% of the total population of Indonesia, was the fourth largest. But this
number is debated by representatives of Indonesian Hindus who gave an
estimate that there were 10 million Hindus. Most absolute Hindus are in
Bali and are united in Parisada Hindu Dharma Indonesia (PHDI). Besides
Bali, it is also found in Sumatra, Java (especially in the Greater Jakarta area),
Lombok, Kalimantan and Sulawesi. which also has a large population of
Balinese migrants. Tamil Hindus from Indian-Indonesian tribes in Medan
represent other important Hindu concentrations.

5. Budha
Buddha is the second oldest religion in Indonesia, arrived in around
the 5th century AD or earlier with trade activities which began in the early
first century through the Silk Road between India and the Archipelago.
Buddhist history in Indonesia is closely related to Hindu history, a number
of Buddhist kingdoms have been built around the same period: the kingdom
of Sailendra, Sriwijaya and Mataram. A number of heritages can be found
in Indonesia, including Borobudur temples and statues or inscriptions from
earlier Buddhist history. According to the 2000 national census,
approximately 2% of Indonesia's total population is Buddhist, around 4
million people. Most Buddhists are in Jakarta, although there are also in
other provinces such as Riau, North Sumatra and West Kalimantan.
However, this number may be too high, given the Confucian religion (up to
1998) and Taoism was not considered an official religion in Indonesia, so
that in their census they were considered Buddhists.
6.Konghucu
Confucianism originated from mainland China and which was
brought by Chinese traders and immigrants, estimated from the 3rd century
AD. Unlike other religions, Confucianism focuses more on individual
beliefs and practices, apart from the ethical code of doing so, rather than a
well-organized community religion, or a way of life or social movements.
[59] In 1883 a Confucian place of worship was established in Surabaya -
Boen Tjhiang Soe, and later it became Boen Bio (Wen Miao). In 1900
Confucians formed a Confucian Khong Kauw Hwee institution. And the
Upper House of Confucianism in Indonesia (MATAKIN) became in 1955
in Surakarta. After Indonesia's reforms in 1998, when Soeharto's fall,
Abdurrahman Wahid was elected as the fourth president. Wahid revoked
presidential instruction No. 14/1967 and the decision of the Minister of
 Home Affairs in 1978. Confucianism is now officially considered a religion
in Indonesia. Chinese culture and all those related to Chinese activities are
now permitted to be practiced. Indonesian Chinese and Confucians are now
freed to carry out their teachings and traditions. Like other religions in
Indonesia that are officially recognized by the state, the Chinese New Year
has become an official religious holiday.

2.2 Tolerance with each Religion in Indonesia

Tolerance is an English absorption word "tolerance" means patience and

grace, while the transitive verb is tolerate which means patience facing or seeing
and being resistant to something, while the adjective is tolerance that is tolerant,
patient with something. Whereas according to Abdul Malik Salman, the word
tolerane comes from the Latin language which means trying to stay alive or interact
with something that is actually not liked. Therefore, tolerance in a socio-cultural
and religious context means attitudes and actions that prohibit discrimination
against groups that are different or cannot be accepted by the majority in a society.
An example is religious tolerance where adherents of a majority in a society permit
the existence of other religions.
Tolerance between religious communities can be interpreted as an attitude
to be able to live with people who adhere to other religions by having the freedom
to carry out their respective religious principles (worship), without coercion or
pressure both for worship and non-worship from one party to another other. As its
implementation in the practice of social life can be started from the attitude of
togetherness between religious adherents in everyday life.
The attitude of tolerance among religious people can be started from living
in a good relationship with neighbors who are in faith with us or not. This attitude
of tolerance is reflected in a way of mutual respect and mutual help.
The tolerance of rights and obligations in religious communities has been
embedded in the values that exist in the Pancasila. Indonesia is a compound country
consisting of various ethnicities and religions, without mutual respect between
rights and obligations, various kinds of friction between religious groups can
emerge.

The following are the Benefits of Religious Tolerance:

1. Avoid Division
Everyone is supposed to instill in him a sense of tolerance, and apply
it to the social life of the community, especially in areas where there are
various types of beliefs or religions. The attitude of tolerance among
religious people is one solution to overcome the occurrence of divisions
among the people in practicing their religion. As an example, we can see the
attitude of tolerance among religious people in our country, namely
Indonesia, which has more than one religion and belief. If inter-religious
tolerance is not embedded in the personalities of each Indonesian citizen,
then it is likely that this country will be divided and will not last long.
2. Strengthening the relationship
The benefits of tolerance among the next religious community is the
establishment of friendship. In general, the existence of a difference is
always the reason for the conflict between people (groups) with each other,
especially for those who can not accept the existence of these differences.
One example is the existence of religious differences which are one of the
factors causing various conflicts and disputes among fellow human beings,
such as acts of terrorism, massacre of religious leaders, and so forth which
will ultimately have an impact on the emergence of misery for other
humans. Then how can the solution be avoided? The solution is to raise
awareness in each person about the importance of mutual respect and
respect in order to create a peaceful relationship between followers of
religion. And if the peaceful relationship has been realized then the
relationship between religious adherents can be established well, even more
closely. If it is so, the ideals of the nation to realize unity and unity in the
midst of many differences will be realized, and that will make a country
stronger and stronger in facing any threat.
3. The development state will be more guaranteed in its implementation
 The factor of security, order, unity and unity of a country is one of
the keys to success towards the success of development programs launched
by the government in the country. The occurrence of riots, disputes, and all
forms of disasters both natural disasters and human-caused disasters are one
of the things that must be considered by the government. These events will
directly or indirectly affect the course of development programs launched
by the state.

2.3 Impact of Religion Diversity in Indonesia

Indonesia is one of the biggest multicultural country in the world, it can be

seen for sosiocultural condition or Indonesian’s geographis which is very complecs,
and wide. “Indonesia consist of a lot of ethnic group, culture, religion, and many
more which is plural and also heterogen. (kusumohamidjojo ,2000). Pluralitas and
heterogenitas in Indonesian people reflected in the Indonesian slogan “bhineka
tunggal ika”, that mean although there is many divarication every individual, but
we can make it in unity. The plurality often bring us many problem and conflic
potensi that make us separate. It is explain that very difficult make all of the
diference at united without support every individual.
Although mayority Indonesian people are Islamic, there is the others
religion that people believe. Christian, Catholic, Hindu, Budha, and Konghcu are
religion that believed by Indonesian people. Every religion have rools for religious
service. But the diference are not a reason for separate each other. As a family in
Indonesia, every people have to preserve the harmony so that this country still be
united and can reach the final destination that is be a wealthy and fair country.
A harmony with a religious people are nasional harmony and
dynamic should continue to maintained for every generation. A harmony with
religious people can be interpreted a condition relation with the same religious
people that based on tolerance, understanding, respect and appreciate in experience
about each religion and collaboration in life.
 Between all of that, a harmony that should do for all f religious people in
Indonesian are :
1. Maturity thinking in their religion
Maturity in a religion really needed for all of issues about religion.
With maturity thinking, people can’t easy to provocation with issues which
can separate our united
2. Increase a sense of tolerance
The true Tolerance with religious people are one of the main pillar
for the sake of harmony with religious people. Live with each other, respect
and appreciate other religious people are one of the way from tolerance
feeling
3. Government’s constitution must be clear
Because government as the holder of the policy should relies that
resistance konflik with each religious people. Especially for four main
religious problem in Indonesia, there are : build houses of worship, religious
publication, help religious from aboard. And in order to avoid conflicts
between religious believers in Indonesia, the state must guarantee its
citizens to practice their religion and protect the purity of religion in
accordance with the teachings of their respective religions.
4. Collaboration for the final direction
All religions in the world today, strongly emphasize the values of
human life such as: harmony, peace, brotherhood, solidarity, love, unity, and
cooperation in living together. The goal to be achieved by each religion is
the spiritual and moral maturity that is manifested or proven in a good
relationship between humans and God and between humans and their fellow
humans
Chapter 3 Condition of Religion in Indonesia

3.1 Freedom of practicing religion in Indonesia

Indonesian law protects religious freedom specifically for six state-

recognized religions, namely Islam, Catholicism, Christianity, Buddhism,
Hinduism, and Confucianism. Nonetheless, followers of religions other than the six
official religions continue to receive full guarantees by Article 29 (2) of the 1945
Constitution as long as they do not violate Indonesian law. The constitutions and
laws governing religious freedom in Indonesia are as follows:
1. UUD 1945
CHAPTER XA. HUMAN RIGHTS
Article 28E

(1) Everyone has the right to embrace religion and worship

according to his religion, choose education and teaching, choose a
job, choose citizenship, choose a place to live in the territory of the
country and leave it, and has the right to return.
(2) Everyone has the right to freedom of belief, express their
thoughts and attitudes, according to their conscience.

Article 28I

(1) The right to life, the right not to be tortured, the right to freedom
of mind and conscience, the right to religion, the right not to be
enslaved, the right to be recognized as a person before the law,
and the right not to be prosecuted on retroactive law are rights
humans who cannot be reduced under any circumstances.

CHAPTER XI. RELIGION

Article 29
 (1) The state is based on the One Godhead.
(2) The State guarantees the independence of each resident to
embrace his own religion and to worship according to his religion
and belief.
The aforementioned articles are limited by the rights of other people
as stipulated in article 28J as follows:

(1) Every person must respect the human rights of others in orderly
life in the community, nation, and state.
(2) In exercising their rights and freedoms, each person must submit
to the restrictions stipulated by law with the sole purpose of
guaranteeing recognition and respect for the rights and freedoms of
others and to fulfill fair demands in accordance with moral
considerations, values religious values, security, and public order in
a democratic society.
2. MPR's Decree on Pancasila
In 1998, TAP MPR No. II / MPR / 1978 along with the establishment of the
Pancasila as the sole principle revoked through MPR TAP No. XVIII / MPR / 1998
for political reasons, namely the abolition of New Order products. This elimination
is considered as a mistake because it causes SARA conflicts to be unstoppable. On
the other hand, the discourse of re-establishing Pancasila as a single principle was
opposed by a number of CSOs at the Public Consultation Meeting (RDP) of the
Organizational Draft Bill (2012) because it had caused tensions between mass
organizations and the New Order government which were considered repressive.
Deputy Chairperson of the East Java Ansor Youth Movement, Andry Dewanto
(2016), argues that the government should not authorize organizations that are
contrary to Pancasila. Chairman of the Chief of Nahdlatul Ulama, Saifullah Yusuf
(2016), also stated that the teachings that wanted to change the ideology of
Pancasila were very unforgivable
3. Other Laws and Regulations

A. Law Number 39 of 1999 concerning Human Rights. [9]

Article 4. "The right to life, the right not to be tortured, the right to personal
freedom, mind and conscience, religious rights, the right not to be enslaved, the
right to be recognized as a person and equality before the law, and the right not to
be prosecuted on legal grounds retroactive ones are human rights which cannot be
reduced under any circumstances and by anyone. "
Article 22 (1). "Everyone is free to embrace their respective religion and to worship
according to their religion and belief."
Article 22 (2). "The state guarantees the freedom of each person to embrace their
respective religion and to worship according to their religion and belief."

B. Law Number 13 of 2003 concerning Manpower. [9]

Article 80. "Employers are required to provide sufficient opportunities for workers
/ laborers to carry out worship that is required by their religion."
Article 185 (1). "Whoever violates the provisions referred to in ... Article 80 ... is
subject to imprisonment sanctions ... and / or fines ....

C. Criminal Code (KUHP)

Article 175 "Anyone with violence or threat of violence impedes religious meetings
that are general and permissible, or permissible religious ceremonies, or funeral
services, are threatened with imprisonment for a maximum of one year and four
months."

3.2 Effect of Religious Foundation on Government Constitution

The constitution and other laws and policies protect religious freedom and,
in practice, the government generally respected the religious freedom of the six
officially recognized religions. However, certain laws, policies, and official actions
restricted religious freedom, and in some instances the government failed to protect
persons from discrimination and abuse based on religion. The government placed
restrictions on non-recognized religious groups and on some groups considered
"deviant”.
The government's respect for religious freedom remained unchanged. The
government prosecuted some individuals responsible for religion-related violence
in Sulawesi and the Malukus. During the Muslim holy month of Ramadan, the
government prevented several vigilante actions. However, it sometimes failed to
prevent abuse and combat discrimination against religious groups by nonstate
actors, and at times failed to punish perpetrators of violence. Some Muslim groups
opposed to religious pluralism engaged in violent activity against other religious
groups and activities deemed contradictory to their view of Islamic values. The
central government holds authority over religious matters but made no effort in
some regions to overturn local laws restricting rights otherwise provided for in the
constitution. Members of minority religious groups continued to experience some
official discrimination in the form of administrative difficulties, often in the context
of civil registration of marriages and births and/or the issuance of identity cards.
1. Religious Demography
An archipelago of more than 17,000 islands, the country has an area of
approximately 700,000 square miles and a population of 237 million. According to
a 2000 census report, 88 percent of the population is Muslim, 6 percent Protestant,
3 percent Roman Catholic, and 2 percent Hindu. Other religions (Buddhist,
followers of traditional indigenous religions, Jewish, and other Christian
denominations) are less than 1 percent of the population. Some Christians, Hindus,
and members of other minority religious groups say that the 2000 census
undercounted non-Muslims. The government conducted a national census in 2010
that was expected to provide more accurate figures; however, at the end of the
reporting period, results of this census were not available.
Muslims in the country are overwhelmingly Sunni. The two largest Muslim
social organizations, Nahdlatul Ulama and Muhammadiyah, claimed 40 million and
30 million Sunni followers, respectively. There are an estimated one million to three
million Shia Muslims.
The Ministry of Religious Affairs estimates that 19 million Protestants
(referred to locally as Christians) and eight million Catholics live in the country.
The province of East Nusa Tenggara has the highest proportion of Catholics at 55
percent. The province of Papua contains the highest proportion of Protestants at 58
percent. Other areas, such as the Maluku Islands and North Sulawesi, host sizable
Protestant and Catholic communities.
The Ministry of Religious Affairs estimates that 10 million Hindus live in
the country and account for approximately 90 percent of the population in Bali.
Hindu minorities also reside in Central and East Kalimantan, the city of Medan
(North Sumatra), South and Central Sulawesi, and Lombok (West Nusa Tenggara).
Hindu groups such as Hare Krishna and followers of the Indian spiritual leader Sai
Baba are present in small numbers. Some indigenous religious groups, including
the "Naurus" on Seram Island in Maluku Province, incorporate Hindu and animist
beliefs, and many have also adopted some Protestant teachings.
Among Buddhists, approximately 60 percent follow the Mahayana school,
Theravada followers account for 30 percent, and the remaining 10 percent are
spread between the Tantrayana, Tridharma, Kasogatan, Nichiren, and Maitreya
schools. According to the Young Generation of Indonesian Buddhists, most
believers live in Java, Bali, Lampung, West Kalimantan, and the Riau islands. An
estimated 60 percent of Buddhists are ethnic Chinese.
2. Status of Government Respect for Religious Freedom
The constitution and other laws and policies protect religious freedom and,
in practice, the government generally enforced these protections. However, the
central government did not invoke its constitutional authority to review or revoke
local laws in some areas that violated freedom of religion. The constitution accords
"all persons the right to worship according to their own religion or belief" and states
that "the nation is based upon belief in one supreme God." The first tenet of the
country's national ideology, Pancasila, similarly declares belief in one God. The
government does not allow for not believing in God. Government employees must
swear allegiance to the nation and to the Pancasila ideology. Other laws and policies
placed restrictions on certain types of religious activity, particularly among
unrecognized religious groups and "deviant" sects of recognized religious groups.
Aceh remained the only province authorized by national legislation to
implement Sharia (Islamic law). Non-Muslims in the province remained exempt
from Sharia. Some local governments outside of Aceh also have laws with elements
of Sharia that abrogate certain rights of women and religious minorities. Aceh
adopted a Sharia based penal code imposing physical punishment for violations of
the law.
The Ministry of Religious Affairs extends official status to six religious
groups: Islam, Catholicism, Protestantism, Buddhism, Hinduism, and
Confucianism. Unrecognized groups may register with the Ministry of Culture and
Tourism as social organizations. Although these groups have the right to establish
a place of worship, obtain identity cards, and register marriages and births, they
sometimes face administrative difficulties in doing so. In some cases these
challenges make it more difficult for individuals to find jobs or enroll children in
school. Legally identity card applications are now acceptable when the "religion"
section is left blank; however, members of some groups reported that they
sometimes faced obstacles.
The government permits the practice of the traditional belief system of
Aliran Kepercayaan as a cultural manifestation, not a religion. Aliran Kepercayaan
groups must register with the Ministry of Culture and Tourism, and local authorities
generally respected their right to practice their beliefs.

3.3 Government policy on religious life

A. Basic and Government Policy Policies in the Development of Religious

Life
Jurisdictional religious life in Indonesia has a strong foundation in
constitutional law as stated in the 1945 Constitution, article 29 paragraph 1 which
states that the State is based on the One Godhead and the state guarantees the
independence of each resident to embrace his religion each and worship according
to his religion and belief. The state based on the One Godhead contains the principle
that the Indonesian nation is a religion or not a theocratic state and not a secularistic
state. While paragraph two contains the following meanings: (1) The state
guarantees independence, meaning that it is the government's obligation to give
opportunities and encourage the growth of healthy religious life (2) the state does
not have the competence to force religion as it does not force every human to
embrace it ) Freedom of religion is the most basic human right and (4) because
religion itself is universal (Hamidi, 2001)
As the realization of this policy is the issuance of government regulations,
among others, namely:
a. The joint decree of the Minister of Religion and Minister of Home Affairs
No. 01 / Ber / MDN-MAG / 1969 Regarding the Implementation of the
Duties of Government Apparatus in Ensuring Order and the Smooth
Implementation of Development and Religious Worship by Its Adherents.
b. Minister of Religion Decree No. 70 and 77 concerning Broadcasting and
Distribution of Religion and on Foreign Assistance to Religious Institutions
in Indonesia.
c. Decree of the Minister of Religion Number: 44 of 1978 concerning the
Implementation of Religious Da'wah and Fajr Lectures via Radio
d. Joint Decree with the Minister of Home Affairs Number 1 of 1979
concerning Procedures for the Implementation of Religion Broadcasting
and Foreign Assistance to religious institutions in Indonesia
e. Circular of the Minister of Religion No: MA / 432/1981 concerning the
Implementation of Commemoration of Religious Holidays
f. Instruction of the Minister of Religion of the Republic of Indonesia
Number 3 of 1995 concerning the Follow-Up of Joint Decrees of the
Minister of Religion and Minister of Home Affairs Number. 01 / BER /
MDN-MAG / 1969 in the Region. To overcome the tension of relations
between religious communities that often occur in Indonesia the
government in this case the Ministry of Religion also sets the direction of
internal and inter-religious life in three known forms Tri Kerukunan,
namely: Religious Life Internal Harmony, Inter-Religious Harmony and
Harmony of Life between religious communities and the government.
The many government regulations in regulating religious life have a positive
impact, namely reducing the potential for inter-religious conflict as well as showing
how far government interference in regulating religious life in Indonesia. The
existence of government interference in religious life raises various problems that
are considered detrimental to the life rights of each religion.
B. The Role of the Government in the Implementation of Religious Life
As stated earlier that the role of the government in relation to religious life
is as an administrator and coordinator for the implementation of good religious life
in the country of Indonesia.In connection with that the religious leaders expressed
their views as follows: RA. Hanafi Islamic religious leaders argue that the
government does not only produce many rules / decisions; the important thing is
that the imposition / implementation is continuously monitored and given a
warning.
The roles that can be performed are the role of fostering, protecting,
educating, and supporting religious life. the role of regulating should be avoided,
because of its tendency to bring religious issues to the state and legitimize the
country's political policies with religion. The reason for society is no longer
rationally regulated, because the threat of justice, egalitarianism, freedom, has
become a daily food.The MUI is of the opinion that the roles of the government in
implementing religious life are to supervise and control the implementation of these
regulations and provide sanctions for any violations of these regulations. Every
regulation made by the government needs to be carried out consistently and
responsibly. Because in Indonesia adhering to the plurality of religions, in order to
guarantee order and smoothness for every believer to worship according to their
religion and belief, the government must be pro-active in regulating the lives of its
citizens in worship, as mandated by Article 29 paragraph 2
Exposition of the views of religious leaders above shows that all religious
leaders see the government in implementing the policy of religious life as not yet
fully acting properly. The role of facilitator, administrator, and protector of the
religious community has not been played well so that there are many complaints
from religious people.
3.4 Cultural Influence on Religion in Indonesia

The current religious conditions in Indonesia are characterized by

differences in religious embracing and practice4, which further builds community
groupings based on the embrace of religion. Religious living conditions in
Indonesia are also characterized by various social and cultural factors, such as
differences in the level of education of religious adherents, differences in the socio-
economic level of religious followers, differences in cultural background, and
differences in ethnic and regional origin.
But, local wisdom has begun to erode. One of the causes of eroding and
difficult development of local wisdom on Indonesian soil is due to fear or dogmatic
obedience of individual Indonesian people to their formal religious teachings. For
our people who are predominantly Muslim, culture regardless of religion and
religion is not a product of culture. Of course this is not entirely true, because if
religious people believe they were created by God, then God created culture
because humans are God's creation.
In Indonesian society which has many traditions in each region, many
religious teachings have undergone a process of acculturation with local culture.
For people who can understand the existence of religion from a socio-historical
perspective, the teachings of religion that have given birth to new traditions in
society are proof that religion does not reject the tradition as a whole. Conversely,
religion can provide space for local values that are considered good.
An example of cultural acculturation in religion is in Hindu religion, many
ancestral cultural cultures are found in Hindu religious ceremonies. For example
the otonan ceremony is held every 6 months for all Hindus. another example is the
Baiturahman mosque and the tomb of Fatimah bint Maimun.
Discussing about the religion of the archipelago, reminded Sukarno in his
speech once said, "if you become a Hindu do not become an Indian, if you become
a Muslim do not become an Arab, if you become a Christian do not become a Jew,
still be an archipelago with a rich archipelago this highway ".
Chapter 4 Conclusion

Based on the results of the discussion on regulation the right to religious

freedom in Indonesia in human rights regulations the law that Freedom of Religion
is in the Rights Regulation Humans have the right to religious freedom framed in
legislation in Indonesia.

Various laws include:

1. Article 28 e of the Constitution of the Republic of Indonesia year
1945.
2. Article 22 of Law No. 39 of 1999 concerning Human Rights.
3. Article 18 of Law Number 12 Year 2005 concerning Ratification
International Covenant On Civil And Political Rights (Covenant
International on Civil and Political Rights).

In Article 28 of the Constitution of the Republic of Indonesia 136 1945

says "free". Next Law Number 39 Year 1999 About Human Rights Article 22
paragraph (1) also says "free".Protecting countries get a variety of pressure and all
forms violence.

By observing the above conclusions, then the advice may be

cited include:
1. Basically all the provisions of the existing regulations are good and
clear, only the implementation of all relevant regulations not running
optimally. This needs further attention from various parties from the
government to the community, the right step to take reduce the
existence of attacks and conflicts that occur in a way conduct
deliberations at the village and sub-district level even at level below.

2. Law Number 39 of 1999 concerning Human Rights literally able to

overcome the problem of the right to religious freedom in Indonesia,
it's just that there are still intolerant people who have not been pluralist
causing a lack of harmony between the people religious. The nature
of diversity that has not been possessed by a person carrying out
attacks makes the existence of violence between groups 138 that in
the name of religion will continue to occur. There must be a step
repressive actions carried out by the government and law enforcement
if they occur again violence and conflict between religious people
based on differences belief.
 DAFTAR PUSTAKA

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