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strong>Rev. Rinaldy Damanik remains a respected Christian leader in Poso, despite his conviction for firearms possession in 2003. The former leader of the Central Sulawesi Christian Church (GKST) set up a crisis center to assist victims of the sectarian conflicts in the regency between 1998 and 2001. When The Jakarta Post interviewed him at his home in Christian-dominated Tentena, south of Poso city, last week, Damanik paused to look at a flock of white birds flying over nearby Lake Poso: “Look, the white warriors are passing through the red area peacefully without any resistance. That natural phenomenon is a symbol of peace in Poso.” In the past, “white” referred to Muslims and “red” to Christian. Here are excerpts of the Post’s interview with the reverend.

Question: What’s your response to the recent series of terrorism-related incidents in Poso?

Answer: Almost all the recent terrorism-related incidents — including those outside Poso, such as the bomber in Depok (West Java), were labeled “linked to Poso groups” by the police. I was quick to anticipate this by telling my fellow Christians that the perpetrators of the terrorist acts were not really (motivated) due to religion. I was concerned that the religious nuance brought by the police operations would bring back memories of the past bloody sectarian conflict of the youths who had lost their loved ones during the conflicts.

Were Christians provoked following some of these incidents?

I thank God that they were not provoked and that they are still willing to listen to us. Indeed, some reacted following the shooting of a Christian in Sepe and the burning of a church in Madale recently. They verbally condemned the police, who have so far failed to uncover the incidents. But to me such actions are still normal. Even the police were furious after two police officers were found dead in Tamanjeka. That’s why the police became reckless in some of their recent operations.

Do recent incidents and police crackdowns have any potential of reviving sectarian conflicts?

It is very unlikely because the people of Poso are already tired of conflict. But we must remain alert and vigilant. The situation can worsen due to the “invisible hands” who orchestrated the tensions for certain agenda. Poso has enjoyed relative peace for a while, but until when will it last? The key will rely on how quick and how well law enforcement is conducted and how policies to resolve the incidents are carried out by those in power. Remember why some communal clashes still occurred after the Malino accord was signed in 2001? It was because our resolution was not enough, so that stakeholders still felt unfairness and discriminated against.

Is this about how the government and the security apparatus handled it?

Yes. The police, for example, must be careful in making statements ... because this issue still has the potential to trigger psychological effects here in Poso. I neither see good communication between security officers and the local community. This kind of communication could ease tensions and prevent backlash. Look at the incident following the police raid that killed a civilian. The uproar erupted because locals questioned police methods of law enforcement, which they said had also resulted in innocent victims.

What about the so-called government deradicalization program?

I want to criticize the way the local administration delivered assistance for former combatants and conflict victims under its deradicalization program. A lack of transparency, unfairness and a lack of accountability can instead reradicalize people. I also object to the way the police summoned Islamic and Christian figures in their attempts to address communal conflicts. Not every matter in Poso has something to do with religion.

The way the police have approached problems has dragged non-religious issues into religious problems is potentially dangerous — and is perceived as so by the greater public.

All the people of Poso people today wear the same uniform: Poso, not Muslim or Christian. Religious labels in daily activities have largely not been used, to eliminate such a counterproductive religious dichotomy.

On our way here to Tentena, we saw the rubble of the Walisongo Islamic school, which was destroyed in 2001 in a clash that led to hundreds of deaths.

I have filed a protest with the regency administration since a long time ago about the presence of the ruined mosque and pesantren. Doesn’t the government realize that it can be perceived as a monument that will remind any passersby that there were once massive killings on the site?

It is not helpful in the efforts to resolve the past sectarian conflicts. Other rubble from the previous conflicts also still exists in other places in Poso. I am urging the authorities to renovate the ruined buildings and utilize them for
communal activities.

How can people improve their alertness against potential conflict?

I told a church congregation recently not to be quickly suspicious of people wearing pants above the ankles or burqas. Why? Because their identities are clear. Instead you should be suspicious of those who look similar to us because they might be infiltrators.