Not a Multicultural Society The Powerful Discipline Practicing Towards Hindus and Muslims n Bali
01/07/2016 Views : 813
I NYOMAN WIJAYA
Abstract
This article was intended to criticise the expert’s claims towards across disciplines who stated the Balinese people were a multicultural society and had been inherited since royal and prehistoric times. Whereas, the multiculturalism was as the main concepts that make up the newly formed multicultural conception of society in the United States in the 1960s. The claim was a historical reality that was not neutral, which was more geared to the present interests, in order to justify the general opinion that stated Balinese people was the most tolerant society in Indonesia. The historical evidence and practice interfaith society life, both past and present proof indicates otherwise, the Balinese people was not a multicultural society, but only a plural society. The conclusions were derived based the three questions formulated. which was why people who have the power to speak on behalf of Bali need to conduct disciplinary body against the Hindus and the Muslims, how the practices of self-disciplining to the Hinduism and Islam people implemented or implemented, and what the implications of that self-disciplining of practicing for the Balinese of Hinduism and Muslim. As the cornerstone of thinking in answering, these three issues used Michel Foucault's way of thinking, especially, in the domain of disciplinary power.
1.
Introduction
Multiculturalism is a global
phenomenon in the 20th century, the acceleration result of the
motion of people and cultures which are both coexist peacefully. This concept
first appeared in the United States mid-19th century, post-war
slaves. Evolving through three phases, namely the struggle for equality of the
different races, the rejection of racism movement in upholding human rights,
and the recognition towards cultural pluralism. The multiculturalism in the
United States remains a socio-cultural movement of civil society, whereas in
UK, Canada, and Australia became a shape of political statement.
Multiculturalism is applied by
countries that do not put the public policy on the basis of individual units,
unlike France, it tries recognises the rights of its citizens in the collective
status as ethnic groups, thus the origin of cultural societies are not
overlooked. This policy commonly was taken by countries facing problems between
indigenous populations and founder population with immigrants, unlike seen in
Canada and Australia.
One model that is often
mentioned in the policy of multiculturalism is melting pot and the mosaic.
This model assumes the occurrence of cultural amalgamation (merger)
proceed naturally. That is, the cultures that exist in a society experiencing
mixing or melting first, then going disintegration fragmentation, then undergo
reintegration (reuniting) together into a large container that holds them.
Clearly, everyone must release characteristics of their cultural to become a
new culture. Therefore, nobody can maintain their cultural existence due to
they have to live in a mix cultures. In a country that adheres to this model,
the national culture instead from preexisting culture-generated, however, a
product of the smelting process and remoulding.
In the beginning of 2000s, the
concept of multiculturalism was endemic in Indonesia. The phenomena amid
appears, a number of scientists from various fields of science Balinese claim
are a multicultural society. One of the parameters they use is the recent
phenomenon that demonstrates the tolerance practice of migrants to natives and
acculturation to the local culture, and vice versa. If the history linearly
runs, that recent means a continuation of the past, therefore, the practice of
multicultural society it will certainly be found in the past. However, the flow
of poststructuralism history shows the way history was not linear due to it is
full of discontinuity, rupture, contingency and chance.
Based on the description above
there is an important issue to be studied, how Balinese people understand
wherein the multicultural society conception and its relevance to the history
in Indonesia? Is it true that since ancient period even in prehistoric times
the Balinese have been formed into a multicultural society unlike claimed by a
number of scientists from various disciplines from Bali? Unlike a society that
inherits the history of ethnic integration and identity that was along, whether
Balinese itself can already be declared a multicultural society?
Literature Review
I Ketut Ardhana, et al. (2011)
mentioned the multicultural society in Bali was already in the course of its
history since the residents had any contact with foreigners. However, the most
dominant shape it was Javanese and Bugis. It was not only ethnic, multicultural
society in Bali but also shaped by religion. The persuasive attitudes between
Balinese ethnic that were Hindu, with other ethnic groups, especially Javanese
and Bugis Muslim was one indicator of the Multicultural realisation the society
in Bali. Additionally, it as well as seen on fellow Balinese to other
religions, however, it can live in peace, e.g. Hindu and Catholic were other
indicators.
The next literature that needs
to be analysed with the Balinese society claims as a multicultural society was
stated an article that was written by I Gde Pitana (2004). Pitana stated in his
article that Balinese Culture that was inspired by Hinduism was a melting
pot that was shaped by the megalithic culture, animistic, dynamist,
totemism, Chinese culture, Java, and West. The next article was written by
I Nyoman Sujana Naya (2004), that stated Balinese society grows increasingly
diverse and multicultural, both internally and externally. However, it was not
elaborated whether the requirements that must exist in a multicultural society
were met in Bali.
Furthermore, I Wayan Ardika
(2004), stated that Multiculturalism has been present in the archipelago since
2500 years ago or 496 BC when the West nations were in looking for spices to
the east. That opinion was strengthened by showing a discovery proof of the
number of rice, ceramics, metal tools, and beads of glass or carnelian
production of foreign nations. There were as well as the article that was
written by I Wayan Gede Suacana that stated Balinese society was a
multicultural society, however, has a low resistance towards integration, prone
to conflict, and it tends to be differentiated, therefore, the proven
strategies were needed in its arranging.
The most scientists from Bali
above believes that multiculturalism is a concept of cultural variety. There is
only one scientist from Bali, i.e. I Gusti Ngurah Bagus dissent, that
multiculturalism is not merely a cultural variety, but also, a new culture that
does not merely recognise the race diversity, culture, and language, however,
the one to each other harmoniously.
Hipotesis
The claims that mention a
multicultural society has been shaped in Bali since many centuries ago is a
fact of history that is not neutral, which is more referred to the present
interests, in order to justify the general opinion that states Balinese
are the most society that tolerant in
Indonesia. The historical evidence and practice of social life show the
Balinese is not a multicultural society.
Research question
In order to the hypothesis can
be fixed conclusion, it will be proof by showing the power of discipline
practice or power relations that hidden in the religious practices to Balinese
of Hindu and Muslim in the past and the present. There is a causal correlation
between religious practices of Balinese of Hindu and Muslim with the efforts
undertaken by the self-disciplinary to the people that were given or obtained
authorization in speaking on behalf of Bali. Those issues will be formulated
into three research questions, namely:
[a] Why do people who have the power in speaking
on behalf of Bali need to conduct self-disciplinary towards the Hindus and
Muslims?
[b] How to practice the self-discipline of Hindus
and Muslims are implemented or conducted?
[c] What are the implications of the
self-discipline practices for Balinese of Hindu and Muslims?
Aims
[a] Finding out the factors that lead to people
who have the power in speaking on behalf of Bali feels the need to do
self-disciplinary towards Balinese of Hindu and Muslim.
[b] Knowing the process the Balinese
self-disciplinary practices Hindu and Muslim are implemented or conducted.
[c] Knowing the consequences that occur in the
self-disciplinary practices for Balinese of Hindu and Muslim.
Scope to be achieved
In order to range the results
of this study as a parameter to determine the harmony and disharmony phenomenon
between Hindus and Muslims in Bali in the last decade. Those phenomena are:
firstly, The Day of Silent was in March 2015, a number of Muslims and some of
them have been selected by local residents and indigenous leaders to help pecalang
(Balinese security) in keeping the environment. Secondly, in December 2015 the
rejection occurred to Hindu Balinese to mention a potential discourse as a
Syariah tourist destination due to they want to create a village as the village
of Syariah sample that was stated by the Chairman of Syariah Economic Society
(MES). Thirdly, the reasons that used to reject is the discourse of Syariah
travel is tourism development in Bali rated could be a potential conflict due
to it would disrupt the good relations between Hindus and Muslims in Bali.
Fourthly, in 2014 there were as well as cases of banning the use of the veil in
some schools and workplaces in Bali including a Hypermart. Fifthly, the prohibition
of using the veil began there was a BUMN demand for employees to wear Muslim
clothing during Ramadan 2014. The Hindu Center of Indonesia, that was led by
Arya Wedakarna requested that the letter does not apply in Bali.
2. Research Method
Understanding the Balinese
scientists history above needs to be criticised due to being mentioned in the
genealogy method Michel Foucault, a historical fact is never neutral. They were
related to the hidden values that provide a particular benefit for the
speakers. Therefore, Foucault stated that the history should be suspected due
to it is full of things "misleading," due to the history is a social
construction that involves political violence, greed for power, and the
collaboration between the powers to knowledge. The history was controlled by
the exploratory forces and exploitative. That is why history should be exhumed,
reconstruction, and discovered the falsehoods. Foucault stated that history
should be written in the present perspective taking of the present interest. In
order to achieve that aims, he offers a model of historical thinking, not a
linear history that stated conventional
history linear.
Based on the genealogy method
above, therefore, it can be stated that the process of spreading Saiva
Siddhanta in Bali, it was not only through a Hegemony practical unlike
Gramsci as stated by I Wayan Redig, but also more than that is loaded to self-disciplinary
practice and Foucault stated the disciplinary
power. The basic purpose of disciplinary power is to produce human
or individual that may be treated as a body abiding and productive. The
discipline technology improves and become perfect in the workplace, army
barracks, prisons, and hospitals. In the case of Bali, the disciplines
technology among other seen in the dissemination Saiva Siddhanta doctrines.
Foucault stated in each space are the same general aims i.e. parallel
developments in usability and compliance to individuals and communities.
Thus, in order to adhere the
doctrines of Saiva Siddhanta means to be obedient and useful to Maha Saiva as
the God of everything that is being in the world. It should be obeyed to Sadha
Saiva as the God of looking after. As well to Parama Saiva as the Gods
of buster. That means through the doctrines of Saiva Siddhanta, Balinese
society under the regime shaped to Majapahit obedient and useful to the Gods.
Therefore, they need a discourse to strengthen the Tri Murti doctrine position,
thus, was science created that was in the XI century, there was Mpu Kuturan
(which some archaeologists doubt about its existence as a historical figure)
succeed to unify peacefully an eleven sect became Tri Murti in Bali.
That science is then used as
the power by Saiva Siddhanta followers to self-discipline in Balinese people.
In term of that, it was done by placing the gods in the temple environment in
all regions of the kingdom, which is consists of temple royal level, village
level, and Banjar level. The temple on kingdom levels is to be a place
for praying by all people. In the Mengwi Kingdom, for instance, there are Prasada
in Desa Kapal (village namely) and Prasada in Desa Serangan.
The temple on the kingdom level oversees the village level. It is revered by
the society in one village; under the temple towards village level is Banjar
level that is praised by society in one Banjar. If it is being done a
ceremony in kingdom level, all pratima, sacred things at village level
temple should be included in the ceremony. Therefore, all the society have to
participate in it.
3. Result and Analysis
3.1 Saiva Siddhanta
In the beginning, at the middle, VIII
centuries appears Saiva religion then came to Buddhism. The religion both are
different then unifying into Saiva-Buddha religion. After enduring several long
finally, return to the Saiva religion. Saiva religion transformed again into
Vishnu religion, then shifting again to the Buddha religion with Tantrayana
doctrine. Once it backs become Saiva-Buddha religion. The last King of Bali
that has Saiva-Buddha was Sri Asta Sura Ratna Bumi Banten. The King was
surrender to the Majapahit Kingdom in the middle of XIV centuries, adhered a
shift of Saiva-Buddha religion into Saiva Siddhanta doctrines.
Saiva Siddhanta was the
philosophy of Saiva religion that puts Shiva as the highest Gods. Dewa Saiva is stated Maheswara that
revered as all resources. This doctrine referred to pedanda Saiva as
master of ceremonies and upakara, which also must position itself as
teacher and sample in understanding and implementing Saiva Siddhanta doctrines.
This doctrine was distributed by Danghyang Nirartha in Bali. His
responsibilities in maintaining the doctrine continuously, Saiva Siddhanta
elaborated included did a holy travelling around Bali, built padmasana
that was known as a place of bhatara saivaraditya (chromosphere) and places of
praying and coastal societies as a follower Saiva Siddhanta doctrine. In its efforts to disseminate the Saiva
Siddhanta doctrine, the priest of Gelgel Danghyang Nirartha Kingdom not only
direct dialogue with the people but also deepening the material through
literary works. The goal is to ensure that Saiva Siddhanta adherents have
strong faith in facing the Islamization process throughout the Kingdom of
Majapahit former territory. As well as, for the sake of religiosity fine
Balinese against the Saiva Siddhanta doctrines, he as well as increased the
economic power of Balinese through Pura Melanting.
The above description shows
that the dissemination Saiva Siddhanta doctrine was being peaceful. At first
glance, those activities merely were seen as a respect actualization, devotion
to the Gods. However, If it is examined using Michel Foucault's way of
thinking, it will be seen clearly that the activity is one mechanism for
controlling the king against villages within its territory. Those who do not perform
worships to the three gods in a ceremony at the temple, it can be stated has happened defiance against the God of
Saiva and representatives in the world.
Thus, in order to remember its
role as a Saiva Siddhanta disseminator, it can be said Danghyang Nirartha was a
figure who play a role in creating a symbolic process wherein filled with
mystical symbols, within the aim of creating compliance. Therefore, there is no
pangemong (stakeholders) of Pura Desa (village temple) not present in
that activity, due to it means to do insubordination. For instead, the King
would be delighted if all the societies can adhere the event due to it shows
the strength of the empire army. In peaceful periods their presence was
expected to enliven a ritual activity, however, when the war situation, they
reason, as well will appear to the battlefield. At least, they will be
categorised as endehan troops if that happens was border a war that took
place on a large scale.
If it were already
implementing the Saiva Siddhanta doctrine, then the adherents should obey and
be useful to pedanda Saiva (pedanda=priest) descended Nirartha.
The controller of this doctrine was deliberately chosen pedanda Saiva as
master of ceremonies and upakara (tools for offering), which also must
consider itself as a role model and sample in understanding and Saiva Siddhanta
doctrine application. In order to be able to maintain the doctrine existence,
then created a discourse through a number of literary works. In the works, it
was hidden a science that was collaborated with the power to shape the tubuh-tubuh
(attitude/discipline) were obedient and useful to the Saiva Siddhanta doctrine.
The powerful discipline of
practicing was common in Bali, all the king wants their people loyalty towards
the Gods of Hindu assured. The King of Badung, for example, set up mostly for
religious ceremonies in accordance with the calendar. In it included the
determination of the days and date of the ceremony as well as the sacrifices
that should be prepared. By what the Gods name must be mentioned when praying,
wherein the Gods are, and what is gained if we obedient to implement God
regulation.
In the Dutch colonial time,
the powerful discipline of practicing can still be found in the colonial era in
Karangasem. The organization in this area named Paruman Satia Agama Tirta-Saiva
Buddha Bali Hindu issued awig-awig (Balinese society regulation), the
customary regulation that was aimed at the society who were not faithful to His
religion will be presumed to be dead. As the final result of the powerful
discipline of practicing, then was unlike reported by R. Friederich, in 1847
the Buddha in Bali is a minority. They were live in Karangasem, Buddha Keling
village and Batuan Gianyar. However, their beliefs have been changed. Furthermore,
even including the minority groups, in 1881 as reported by Julius Jacobs, poems
Buddhists and priests greatly appreciated by the Saiva worshipper. The result
was not only directly at repressive measures the like, but also there were
intentions to protect the environment. This was done by introducing the concept
of Tri Murti into the universe. Brahma is positioned as the God of fire,
whereas Vishnu as the God of water, and Iswara as the God of air. All three
stay on the mountain due to the mountain has elements of fire, water, and air.
The three among were worship at the mountain, due to the mountain should be
preserved it. If the mountain was damaged by the human, then all living things
beneath it will be destroyed by them. Through its science, that occurred the
concept of boma, which is located in the temple doorway. Thus, the Tri
Murti discourse has spawned the science that the mountain should be preserved
its existence. Therefore, For Saiva Siddhanta doctrine adherents of creating
many symbols that aim to preserve the mountain.
The end result of the practice
of the teachings of Saiva Siddhanta in fact not only directed at repressive
measures like that, but there are also intentions to protect the environment.
This was done by introducing the concept of Tri Murti into the universe. Brahma
is positioned as the god of fire, while Vishnu as the god of water, and Iswara
as the god of the air. All three stay on the mountain, due to the mountain has
elements of fire, water, and air. All three are the source of life because the
mountain should be preserved in a way making it as a stay the gods and
ancestral spirits. If the damage to brave the mountain, then all living things
beneath it will be destroyed. Through that knowledge came the concept boma,
which is placed in the doorway of the temple. Thus, the discourse of Tri Murti
has spawned the knowledge that the mountain should be preserved its existence.
For the followers of the teachings of Saiva Siddhanta create a lot of symbols
that aim to preserve the mountain. Thus, Foucault was true that the power has
been constructive.
Thus, since the Kingdom Gelgel
period and further have found the powerful discipline of practicing on Saiva
Siddhanta adherents doctrines, therefore, it's hard to say, at that time
multicultural society has been shaped. The implications of the powerful
discipline of practicing it are still passed on to the present as seen in a
number of cases kasepekang (the exclusion of a person or group that is
from their village environment).
In 2008, the customary case of
Kasepekang occurred in Bali. At that time, Made Rangga family sanctioned
kasepekang in Banjar Pakudui, Desa Pakudui, Tegalalang, Gianyar.
Therefore, when his father cremation held, he was liable to pay penanjung
batu IDR 3.200.000. The similar cases had as well as appeared in other
places in Bali. In term of this, it occurred in supporting and not supporting
by society. Anyone who wants to abolish it due to it is considered inhumane and
prohibit the human rights (HAM). However, there is somebody as well as
considered to be maintained as an effort to maintain the strength of customary
regulation Bali.
Kasepekang
case often continues with customary conflict. However, it finally has begun to
be a way out after it emerged a new tradition; pengabenen (cremation
ceremony) uses crematorium spearheaded by Anak Agung Made Djlantik from Puri
Agung Karangasem. In Negara (Jembrana), in 2014 in order to anticipate the
customary conflicts that often arise when pengabenan, then 13 Desa
Adat (customary villages) in Mendoyo district, initiated the construction
of corpse crematorium, under Hindu Dharma Wicaksana Foundation. This is
particularly intended crematorium for Hindus living overseas, who are usually
not included as customary people, therefore, that usually occurs in pengabenan
event. Due to this crematorium, the events of customary society rejection
towards Hindus as it could be eliminated. Jembrana crematorium complements the
three other that had been there before i.e. in Denpasar, Singaraja, and Gianyar.
We will add one more in Jembrana.
3.2 Muslim as a Comparison
The powerful discipline of
practicing was in the empire as well as seen in the Islamic society in
Karangasem. The expansion of Muslim impact in Karangasem, in the first place
through the trade sector. Its peak after defeating the King of Pejanggik in
Central Lombok in 1692. The King of Karangasem deliberately carries out Sasak
Muslim people to Bali for political interest. They are adherents of Muslim
Wetu Telu which is a synthesis between Javanese traditions and Islamic in
Lombok. Their existence is not a bad history, however, rather guided of
Balinese entrepreneurs from (Karangasem) in Lombok.
The King of Karangasem usually
priorities Muslim Sasak society in the border region with other kingdoms. In
the southern part e.g. Including are Kampung Ujung, Pesisi, Ujung Sumbawa,
Ujung Desa, Segara Katon, Dangin Sema, Tihing Jangkrik, Kampung Anyar, Karang
Sasak, Tibulaka Sasak, Bukit Tabuan. Particularly, in the west, there are
Kampung Bangras, Karang Langko, Karang Tohpati, Kampung Ampel, Gerembeng, Jeruk
Manis, and Gelumpung Suci etc. At the north, there are Kampung Karang Tebu,
Penahan, Glungsang, Jerukmanis, and Kampung Gerembeng. At the west, Karangasem
included Kampung Nyuling, Karang Cermin, Tiying Jangkrik, Tibulaka, Karang
Sasak, Kampung Anyar, dan Bukit Tabuan. There is not merely in the border area,
the King of Karangasem also positioning Muslim Sasak society in the villages
near the kingdom capital. Those villages included Karang Tohpati, Karang
Langko, Bangras, Dangin Seme, dan Ampel.
The decision to recognize the
Muslim society around the Karangasem Kingdom were hated by Balinese society on
that area. However, the King of Karangasem ignore it, due to he is practicing a
strategy to save his kingdom from the enemy attack. Thus, the presence of
Muslim in Karangasem was not because the king diversity, however, the behind
power relations. With reference to the Rex opinion, then it is a very difficult
to say multicultural society has been shaped in Karangasem on that period.
Looked at ways of separating the living king of the Muslims of the local
residential areas, then we can say that formed only a plural society. In a
plural society, groups of other society categories were incorporated in different
ways. They have different degrees of political power. Then there were referred
to a multicultural society if all individual were equally incorporated. They
have the same degree of its regulation. That is, in a multicultural society
individuals and groups have the same right to practice political power through
voting or other means.
Moreover, the king of
Karangasem aims to put the Muslims in the territory and not as an honour,
however, is practicing the knowledge-power relations. In other words, in Karangasem
has lasted practice the power of discipline. Practices that can be done with
relative ease, because the Muslims were separated from the local population so
that the king be free to regulate, control or correct any activity their
bodies. Therefore, they become people who are obedient and useful in performing
its function as a bastion of royal life. In regarding the function it has also
created a mechanism of movement, behaviour, physical shape and speed, strength
gentle, carefully over the body actively running tasks handle by their kingdom.
They grow up to be people who are disciplined in maintaining the King interest.
The war among the King that often occurs after the fall of the Gelgel Kingdom
mid 17th century, finally tested at the same time correcting the
skill, dexterity, and their readiness to defend the interests of the king to
guard the border region.
Thus, the King of Karangasem
purposes, as well as, the other kings in Bali to put Muslims in the kingdom and
facilities inherent in it, is not a tolerance shape, however, rather a strategy
or tactics to their self-discipline become obedient and useful for the kingdom.
This means on that within the tolerance concept of empire is no power-knowledge
that aims to produce self-disciplines.
That means unlike described by
Richard Rorty, tolerance only, a society can not be categorized as a
multicultural society, due to tolerance can still be trapped in the
ego-centrism, which tolerates forsaking to themselves. That is any difference
recognize other differences forsaking of strengthening and preserving the
difference itself. Living together in diversity requires solidarity. The
solidarity is the readiness to move on and join tin the fight for recognition
of other than their self. The solidarity demands to forget efforts to
strengthen identity, however, did struggle for others.
Similarly, the motivation
Muslim society is willing to inhabit the border areas it is not caused they are
driven by the principles taught in religious tolerance, however, a compromise
with discourses developed by King of Karangasem, i.e. obedient to authority and
discipline. The obedience and discipline to the king, it is a very necessary
because they on that way can keep their property. There are too many Muslims in
Bali, which eventually grew into a property businessman. Their substance needs
to be maintained in a manner showing an obedient and self-disciplined to the
king. In Jembrana itself, Raden Sastrawijaya was to see in 1871, there were
many Muslims in Loloan, Jembrana including the reached place. With its
property, they were able to build a large mosque and a magnificent walled
bricks and roof tiles. The similar thing happened in the village of Toyapakeh,
Nusa Penida, Klungkung.
In the end, all of Bali
kingdom surrender to the Dutch colonial government early twentieth century,
resulted the king has no longer the authority to control the regulations,
political, and demographic. The society and cultural movement became more
rapid. The Balinese people end up not only coexist with cultural and historical
experience of the previous period but also the more diverse and complex. Since,
Bali island entered the actual acculturation stage and tolerance, which is no
longer covered by an image of royal power. The fragility of acculturation foundation
and tolerance were seen clearly so that all the symbols accompanying collapse.
In the case of Kingdom of
Badung, even before the conquest occurred, Muslims Bugis previously were very
obedient and productive against the king, had surrendered to the Dutch. Having
no longer under the political culture control and the kings, the Muslims became
more freely express ideas and its Islamic identity. Quite a lot the new mosques
built in that period. There were many returning cultural symbols process. Moreover,
at the independence time, the mosques that were once very acculturative,
looking more modern, an ancient pulpit set aside, at least replaced with new
ones. It seems that only the ancient tombs were left relatively intact.
However, it was not as a tribute to an acculturation, however, rather on
maintaining the sanctity or its sanctity.
Even though, the time has
passed and is now entering the second decade of XXI century, however, the
discipline power was the heritage of Muslims, within the certain limits
recently felt, performed by individuals with political interest. The one
interesting case was the powerful discipline of practicing conducted by Arya
Wedakarna. He is the son of a PNI politician from Bali in 1960s, I Made
Wedastera Suyasa, which was before in 1954 Indonesia joined to Pemuda Sosialis
Indonesia (Pesindo). Wedakarta election as Regional Representatives Council
(DPD) Period 2014-2019 of Bali Province, with the most votes about 178.934,
defeating an incumbent candidate, I Wayan Sudirta that has been selected as two
periods.
Wedakarna was succeeded to
reach that position can not be separated from its ability to competence any
knowledge in the Bali bombings phenomena. The science was used as the power to
growth himself and gain public sympathy, which then give personal political
gain. He was known as the man who dared to defend Bali in various situations
and conditions. The position was achieved by converting economic capital into
political capital in a way to publish news about the activities advertorial in
Bali bombing. At the same time, he also converts symbolic capital gained from
his father, a former Chairman of PNI Bali, therefore, its popularity is
increasing in society. The goal is the relative novice voters had not noticed
the political history of Bali and have a militant attitude to ajeg
(existing culture and customary) in Bali, Bali sustain the onslaught of social
and economic migrants from Java.
Many issues arrest towards
political interest one of them was Economic Community of Syariah (MES).
Through, the Alliance of Indonesian Young Hindu and Marhaen Youth Movement
(GPM), he led a demonstration in front of the Office of Bank Indonesia Denpasar
to permit Islamic Bank moratorium in Bali island. “the young Hindu speak.”
Defend Pancasila economy! Next !!!, Wedakarna said. Besides rejecting Islamic
banks, he as well as accused the Muslims as commercial sex workers (CSWs) in
Bali and through them HIV / AIDS was spread to destroy the young generation
Hindu Bali.
The political targets unlike
are merely throwing political issue and getting the benefits from it. The
harder reaction given by the target object, the greater political benefits are
achieved. The most of the political tactics unlike this is for reaching the
target as seen the reaction of the target object. In term of that, It was
revealed from their comments included the Chairman of Indonesian Ulema Council
(MUI) in Bogor city of religious harmony Ustaz Iyus Khaerunnas. He lashed Arya
Wedakarna statement who reject Syariah economy and a moratorium on Islamic
banks in Bali. The statement was considered a provocation and the religious
harmony unwell.
On August 17, 2014, Islamic
Defenders Front (FPI) Habib Rizieq Shihab condemned Arya Wedakarna action. He
appealed to the Bali Governor, Bali police chief, and apparatus that controlled
the Bali region for immediate concrete actions, in order to there was not
tyrannized Muslims in Bali.
“Kami ingatkan umat Hindu di Indonesia, selama ini
kami umat Islam tidak pernah mengganggu kalian, kami tidak pernah usil kepada
kalian. Kalian bertransmigrasi ke Kalimantan, ke Sumatera, ke Sulawesi,
kemana-mana ke perkampungan muslim, tidak ada umat Islam yang mengganggu
kalian. Bahkan petani-petani Hindu yang ada di Mesuji ketika dizalimi oleh para
pengusaha, FPI yang membantu susah payah sampai mereka mendapatkan tanahnya
kembali.”
Means:
"We remind Hindus in Indonesia, during this time
we are Muslims do not ever bother you, we never nosy to you. You were to
transmigrate to Borneo, Sumatra, Sulawesi, anywhere to Muslim villages, no
Muslims who bother you. Even, the Hindu farmers were in Mesuji when wronged by
employers, FPI helps painstakingly until they get their land back. "
Habib Rizieq further said that
Muslims respect differences of opinion and religion, never disturb any
religious society, as long as they do not disturb to Muslims. "However, be
careful, if the Hindus in Bali brazen attempt towards Muslims, do not blame
Muslims if later retaliation." He as well as warned that Hindus can
appreciate the differences among religious. "Do not be arrogant, do not
you pretentious rooster, bravado. If you disturb the Muslims, do not blame if
tomorrow Muslims crowd in striving to defend Muslims in Bali."
3.3 Under the
National context
In respecting, many disciplines
authorized of practicing that lie in the past and recently, it can be said
claims scientists from Bali, which states have since prehistoric times Balinese
society is a multicultural society, is not proven true. The mistake occurred
because there is ambiguity or confusion about multiculturalism concept.
Whereas, national scientists claims much dubious which is mention Indonesia as
a multicultural society, so that the multicultural society should be promptly
formed. Parsudi Suparlan says e.g. the main reference for the realization of
Indonesian society is multiculturalism, an ideology that recognizes and magnify
the differences in equality both individually and culturally. In this model,
the society is seen to have a generally accepted culture and patterned like a mosaic.
In the mosaic covered all the cultures of the smaller societies, and
form larger societies.
Meanwhile, Azyumardi Azra said
multicultural society shaping in Indonesia can emulate Singapore government.
The religious adherents in the country are required to perform an adjustments
variety e.g. the prayer sounds is no longer emitted out of the mosque. All
ritual shapes may not cause certain disorders in the public domain. The
multicultural life does require gradually starting-tolerance without reducing
the religion sense and a particular traditions society in order to create
harmony and peace. The government must be able to stop the actions of certain
groups who harass society or other faiths. Singapore government does in
applying the Internal Security Act (ISA), which could be used to detain anyone
deemed caused a stir.
Next to Daniel Sparringa
stated that multicultural society in Indonesia should be reformed rather than
merely presenting a colourful identity, but also to build awareness and the
ability to interact in shared spaces. A more systematic effort is needed to
include political and economic structural approach in the promoting
multiculturalism process. That is, besides the cultural approach,
multiculturalism in Indonesia requires integrating other approaches to enable
the relevant themes around justice and equality can be a contributing factor to
strengthening it.
In addition, the three leading
intellectuals, there is still a number other intellectuals who expressed the
need to build a multicultural society in Indonesia. One of them is Saeful
Rahmat. He stated that the multicultural society creation in Indonesia can be
done through multicultural education. Generically, multicultural education is
meant to create equal educational opportunities for all students in different
races, ethnicities, social classes and cultural groups. The one important goals
it is to help all students in order to acquire the knowledge, attitudes and
skills required in carrying out roles as effectively as possible in a
democratic pluralistic-democratic and required to interact, negotiate, and
communicate to diverse groups society in order to get a society immoral running
for the common good.
Thus, the intellectuals
national-level still doubt the existence of the multicultural society in
Indonesia. Their doubt can be understood because the multiculturalism nature is
the equality in diversity. While, the reality shows the equality absence
diversity in Indonesia. According to Sri Sultan Hamengku Buwono X, there are sentiments
of ethnicity that have the potentially divisive and destruction among the
Indonesian society. The reason is partly because Indonesia pluralistic society
produces the ethnic groups boundaries based on stereotypes and prejudice, which
results in social primordial subjective level.
Those restrictions finally are
delivered inter-ethnic and interreligious conflicts. The reason for their
ethnic identity activation for solidarity over resources. Therefore, according
to Sr Sri Sultan Hamengku Buwono X, pluralistic society that emphasised the
ethnic needs diversity to be studied and shifted to a multicultural society,
which includes not only ethnic cultures but also a local cultures variety and
must be accompanied by national climate policy that put the various cultures
that the degrees equivalence. In this way, there is no more ethnic feel
superior and inferior, because there is no more social ladder based ethnic
origin.
Thus, the intellectuals
national level do not want to claim the Indonesian society as a multicultural
society, which is also used to confirm that the Balinese society is not a
multicultural society. The Balinese society is not an American people, who have
experienced a melting pot, a mixing cultures model without state intervention.
Liquefaction or melting (melting) diverse cultures in the United States begins
with the disintegration. After that continue with reintegration together
into a large container that contains it. In other words, everyone must
relinquish their each cultural characteristics to be part of a new culture. In
the model of the melting pot, no one is able to maintain its each cultural
existence, however, must live in a culture that is produced from its mixing.
Melting pot
theoretically lead two possibilities i.e. the merging occurrence to racial and
social mix and form a harmonious culture; and two, the process occurrence of
strengthening cultural cauldron that produced the old culture or the new
culture emergence that is totally different from the old culture.
In Bali, there is no
historical evidence that shows there has been a melting pot. There is no
happen a process of strengthening cross-cultural that produced the old culture
or the emergence of a new culture that is very different from the old
culture. It means gradually prehistoric
culture elements to gain a sense of Hindu. The process starts from when the
priests local elites, sight society who have a strong influence in the
community, which then appointed as a local king. These kings are supposed to be
the incarnation of the god Saiva Buddha, to be revered by the society as the
original ancestor worshiping continuation and leaders who have died. From the
palace, an osmosis process to continue for society layer, that its form can
still be seen in contemporary Balinese culture. That is why recently Balinese
culture in looking very Hinduists, however, tucked behind the pre-Hindu
elements are so dominant. One example is in material culture, especially the
form of the temple building. The pre-Hindu elements in the temple building,
which can be seen from the architecture pounded the steps and gate winged
birds.
The cultures meet in Bali as
well as highly exaggerated if any dare to say there has been a melting pot
in Bali. Not only Canada, Australia as well as did not want to be an American
melting pot States. Academics and people 'leftist' in Australia tend to mention
he did not have a national identity and culture. They stated culture as one of the English cultures and
prefer to call themselves as mish-mash multicultural of various cultural
or mixed (jumble).
The social reality in Bali
showed the characteristics of a mish-mash (mixed) in culture, meant
intercultural encounter has arisen mosaic cultural that is a mish-mash,
however, it is not in term of society (structure). At the society level,
the meets between Bali ethnic with non-Bali ethnic that along have lasted, can
not simply be used as a reason has been the multiculturalism implementation,
therefore, Balinese society is not deserving or is not able to be
stated as a multicultural society.
In the multiculturalism perspective, there is a necessity not only a culture
that peaceful coexistence, one another mutually influence, but also the society
(structure).
While, the prominent in Bali
since this article was written is a characteristic of plural society unlike
formulated by I Nengah Bawa Atmadja, i.e. Firstly, various society elements
have cultural traits differing from each other, however, the each society life
in his own interest. Secondly, therefore, the each society retains its cultural
boundaries explicitly. The interaction that is patterned across structure and
across society a very minimal. Even there, the interaction usually takes place
in the market or a public space that is driven an interest. The relationship
was not always highlighted the justice equality, however, rather tend
dominative, so that is discriminatory, even though his form is disguised.
Thirdly, the each group is holding a religious, culture, language, and each way
of life.
Thus the description of a plural society in Bali with alongside society living parts, however, it is separated from the same political unit, unlike a building complex in Taman Mini Indonesia Indah. Everyone who entered his neighbour's society will seem strange due to they do not know the culture consist inside. The society typology unlike it did not meet a requirements number that must be met to qualify, as a multicultural society seems Bawa Atmadja stated i.e. in the society plurality should be involved in an active in daily life interaction. Secondly, every society could not maintain the expressly limits culture, so that’s interaction and across society towards across culture are very intensive, not only merely in the market, but also on a variety of public spaces with a variety interests. Thirdly, the each group may merely hold the religion, culture, language, and each way of life