`Nine commandments' of true pluralism

L Murbandono Hs ,  Ambarawa, Central Java   |  Sat, 11/28/2009 1:07 PM  |  Opinion

Unity in Diversity (Bhinneka Tunggal Ika) is true pluralism. Yes! It is great! As a slogan! But this slogan is still an ethereal thing and therefore far from the reality of Indonesia.

A lot of work for all of us! In order to make it work, insight, intellect, and conscience are needed so we can work with - among many - at least the following nine principles of pluralism.

First, pluralism is not just plurality, but more than diversity, not simply relativism, but makes room for real and different religious and cultural commitments. It is a process of creating a society by acknowledging rather than hiding differences.

Second, pluralism does not relinquish the distinctiveness of one's own tradition of faith to reach "something higher or better".

In the public square of pluralism, commitments are not left at the door. Pluralism invites people of every faith to be themselves with all their particularities, and yet to be engaged in creating a civil society through the critical and self-critical encounters with one another.

Third, pluralism requires the nurturing of constructive dialogue, revealing both common understandings and real differences. Dialogue does not mean everyone will agree with one another.

The process of dialogue will inevitably reveal agreement or disagreement and our principle of it is that "whether you agree or disagree you are still with us." Therefore, encouraging a climate of dialogue is foundational for pluralism.

Fourth, pluralism is not the sheer fact of plurality or diversity alone, but is an active engagement with diversity.

Fifth, pluralism is more than mere tolerance of differences but requires deep knowledge of differences. Although tolerance is important, tolerance by itself may be a deceptive virtue. Sometimes an attitude of tolerance may stand in the way of engagement. Tolerance does not require people to know anything at all about one another.

As a result, tolerance can let us harbor all the stereotypes and half-truths that we want to believe about our neighbors. Tolerance does little to remove our ignorance of one another. Tolerance is definitely important, but it is too thin as a foundation for a society as religiously diverse and complex as that of Indonesia.

Sixth, the vigorous encounter of a pluralistic society is not premised on achieving agreement on matters of conscience and faith, but achieving a vigorous context of discussion and relationship.

Perhaps the most valuable thing people of many faiths have in common is their commitment to a society based on the give and take of civil dialogue in public or daily life.

Seventh, although pluralism and diversity are sometimes used as if they were synonyms, but diversity is just plurality which is plain, splendid, colorful, and "threatening".

Pluralism is the engagement that creates a common society from all that plurality and it is only one of the possible responses to this diversity. Some people may feel threatened by diversity or even hostile to it. Therefore, true pluralism is not a given but an achievement.

Eighth, throughout Indonesian history, religious and cultural diversity in our country has produced fault lines, fractures and divisions in which stereotypes and prejudices have old and new forms, as experienced by many of us. It is natural, as a way of expressing fear and uncertainty about this diversity itself.

But our religious and cultural diversity has also produced an opportunity of bridge-building, as diverse religious communities build unprecedented relationships with one another.

And, in the meantime, our Bhinneka Tunggal Ika is consistently calling: come as you are, with all your differences and angularities, pledged only to the common civic demands of Indonesian citizenship! Come and be yourself, contributing in your distinctive way to the "orchestra" of the Indonesian civilization symphony!

Ninth, true pluralism in Indonesia, finally, is a world of understanding where Indonesians are constantly appropriating the meaning of "we" in their religious and cultural diversity.

How do "we" relate to one another, when this "we" includes any Indonesian whoever and whatever he or she is in our public spaces? Indonesians are "we" who should face - per omnia saecula saeculorum, eternally - questions and challenges in appropriating the complex sense of who "we" are.

The writer is journalist currently living in Banyubiru, Ambarawa, Central Java.

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