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giving special autonomy to Aceh by forfeiting Islamic sharia as one indicator for
judicial Islamic is their reducing tension and conflict. So, they’re using violence against
the government in one side.
Again, one example Timor Leste, we offer Timor Leste by using public opinion.
The people of Timor Leste by President Habibie offered for the public opinion and
they as well largely agree that they want to be independent. Yes, Indonesia aware at
the time. If Indonesian at the time didn’t actually agree to comply the Timor Leste,
Indonesia will trap with the international conflict because this is accusing of the
human rights problem. This is one aspect.
So, in one side what we call negative peace could be defined as a way how
the political approach from the central government comply local demand, like Aceh in
the context of the sharia Islam. So, until at the moment, for judicial power, they
apply Islamic law, but of course still under the Supreme Court of national for
leadership. This one side.
Another side is obstacle management. The role of religious leaders in Indonesia
is very important. But in practical way, in Indonesia is there any kind of formal
political approach? A judicial approach, Yes, of course, but the most important thing
besides the two forum we have also religious leader organizations. For example,
Islamic or Majelis Ulama or Ulema Council and then we have also the Catholic and
Christian Organization. And this three is leader. They have the three functions.
The first function actually to participate and to facilitate the people in order to
support the government program. Like in 1970s the government found it difficult to
implement birth control planning. The government lands the power or release the
power, Islamic release the power at the time to make a fatwa. And under fatwa
issued by the Majelis Ulama or the Indonesian Islamic Council, all the Muslim they
implement apply a birth, feminine birth control. So, in this context the Islamic religious
leaders at the time try to be a partner of government in strengthening and in making
easier implement program.
The second function of the religious leader also can mediate the conflict.
We have a lot of conflicts about halal food, bakso food. And it is very simple only by
demonstrating one Ulama, have food, mie or noodle. He call to one big factory
Unstrabaya in 1992. Professor Ibrahim just came with the Minister of Security at the
time to the big factory in East Java. They demonstrate to have food of bami, and he
said yummy! delicious! The people then repeat delicious in halal. And one day after,
all the Muslims actually then go in by to shopping. So, in one side actually a religious
leader can play important role to make a peaceful society. It is why up until the
ª£¸²£ª±¡¡²¥¸h¡¢h¢µÈ leader can lead the religious harmony in Indonesia. Of course, democratic system
moment, still, that the government keep the religious leader as a partner. The religious
working and this is in case without the religious leader, I think it’s impossible to
establish democratic system in Indonesia. Thank you very much, indeed.
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