Since 2019, the Ministry of Religion (Kemenag) has been tasked as the leading sector in promoting religious moderation across various lines. Five sectors have been successfully targeted, including the education sector – Islamic Religious Higher Education (PTKI) through the ‘House of Religious Moderation (RMB)’ program, the youth sector (students, learners) through the ‘Ambassador of Moderation’ program, the ASN Kemenag sector and religious leaders through the ‘Religious Moderation Activists’ program, up to the mosque sector through the ‘Pioneer Mosque of Religious Moderation (MPMB)’ program.
Kemenag, through the Decree (SK) of the Director General of Islamic Community Guidance (Dirjen Bimas Islam) No. 137 of 2023, launched the latest program titled “Village of Religious Moderation”. Upon deeper examination, the presence of this program appears to be a refinement of the previous programs. This program reaches towards a more holistic direction and layers that have not yet been touched, that is, the general public who are at the grassroots level.
In my opinion, this idea is important and a good step. Because, if viewed from a hierarchical perspective, the grassroots network occupies the most vital tier. Experts state that programs that fail to touch the grassroots level will only reach the elites (academics or figures), making them merely superficial, even considered a failure.
Moreover, current conflict points are also crystallizing at the grassroots level. In some places, there are still groups that disenfranchise others (read: minorities) from their right to express their beliefs. In 2022, the Setara Institute recorded at least 32 cases of religious freedom violations. While the latest findings (2023) show similar events continue to escalate. Just at the beginning of the year, in January and February, four acts of restriction and discrimination against minorities were detected, each occurring in Sintang (26/1), Sukabumi (2/2), Bogor (5/2), and Bandar Lampung (19/2).
This kind of reality is certainly not good news for Indonesia. If Indonesia is likened to a house, then the grassroots layer is the foundation/support. Therefore, when the foundation begins to crack, the impact will spread to the house itself. Indeed, a house cannot stand without a foundation in its structure. As a result, the house can no longer stand firm and is just waiting for the time to collapse, and break down.
In the same case, continuously marginalized minority groups may take the opportunity to retaliate against those who have done them injustice and those who threaten their identity. If this happens, the existing condition will give rise to a spark in the chaff. Small-scale friction could also break down into communal conflict. And finally, the beautiful and valuable civilization of the Archipelago (Indonesian-ness) is on the brink of collapse.
Therefore, the grassroots layers need to be managed. And the idea of this moderation village can be an answer to create a more sterile and harmonious order. The question now is, how to optimize in realizing the village towards this?
Overview of Moderation Village
Before we go any further, it’s important to understand the term ‘moderation village’ first as an initial understanding. The moderation village is a term for a village where its community has successfully created good and conducive sociological conditions. The diversity of beliefs, ethnicities, cultures that exist does not necessarily thicken the demarcation line. Instead, the spirit of openness, acceptance, and tolerance is prioritized.
The moderation village has distinctive and distinguishing values, as it perpetuates a conception of difference into social strength. The package of plural reality bestowed by God is fought with full togetherness towards a civilized meeting point. This village not only accommodates the existence of plurality but emphasizes aspects of closeness, intimacy, and synergy. The social stage is repurposed as an arena for issuing good deeds.
In short, a moderation village is a village model that prioritizes collaboration across elements, institutions, and layers of society. The orientation of this village directs the creation of ‘active tolerance’. A condition where all layers of society work together, socialize (interact) and strengthen togetherness – not just respecting and appreciating. Tolerance is truly ingrained and grows on each individual’s self-awareness. It’s not a formality due to constitutional instructions or holy scriptures.
Kamaruddin Amin, as the Director General of Bimas Islam, explained that there would be 1,000 villages targeted for the initiation of the Moderation Village in 2023. The determination of these villages is done by prioritizing villages that have uniqueness first, such as multi-belief, religion, race, culture, customs, and traditions. This moderation village is expected to be a role model for all regions in Indonesia that living together amidst differences is possible. The resulting togetherness can even become a social strength.
Three Communication Patterns
There are three communication patterns that need to be applied in the initiation of the moderation village. First, the communication pattern in social relations. This communication can be driven from social activities, such as communal work, volunteer work, community meetings, and neighborhood watches. These activities are managed to involve people from various elements. With this step, a social ecosystem happens with warm and intimate communication. Aspects of mutual aid and helping each other form social solidarity and eliminate tension between different religious followers.
Second, the communication pattern in relation to tradition-culture. The direction of this communication pattern places locality values (tradition-culture activities) as the main supporter behind achieving harmony. We know that various cultural patterns have taken deep root and decorated every corner of the region. Therefore, whenever local culture is carried out – Grebeg Suran, Nyadran, Ruwatan, or other traditions – it should involve all existing religious elements. Interfaith people are given the task of collaborating in filling in the plot divisions; some guard parking, monitor events, to health posts. At the peak of the activity, a cross-religious prayer can be held. Each religious figure will then have the opportunity to take turns.
Third, the communication pattern in relation to religion. Every village must create a dialogical forum. This forum is intended as one alternative communication to solve and clarify religious issues, such as truth claims, and potential conflicts between religions.
The forum must also involve cross-religious figures. The role of religious figures is so important, as they are viewed as charismatic figures. What they convey and do often becomes a reference to be followed by their followers. Therefore, religious figures must be role models in maintaining good relations with followers of other religions. Also, every figure needs to develop an interpretation that tends to have a spirit of justice and harmony. Thus, religious teachings become functional, able to create human coexistence.
That’s the significance and optimization of the moderation village. In the end, we must not overlook the grassroots scope. Empowering grassroots, however, yields prestigious outcomes that have a comprehensive impact. As mentioned above, the formation of evenly distributed moderation-themed villages will result in peace and non-violence. And that is directly proportional to the realization of harmony in Indonesia.