Imanuel Geovasky
In a global society that is growing more and more characterized by disintegration, a problem of grave international concern is the persistent concentration of polarization (Carothers & O’Donohue 2019, Dilmaghani 2020, McCoy et al. 2022). This global trend is also reproduced at the national level, where many acts of intolerance continue to enlarge cleavages. Against such a rough backdrop, one question lies at the bottom: is it possible that depolarization, the reduction or reversal of social cleavage, may originate from the bottom, from the “below”? This question challenges whether or not communities can mend ideological and social divides themselves, rather than relying on top-down measures.
Indonesia, a nation famous for its tolerance, provides an unusual angle with which to consider this question. While religious believers in today’s Indonesian society are generally accustomed to coexisting, the depth of that coexistence is typically superficial; many institutions and individuals may not be engaging on any meaningful basis across faith lines. But one striking phenomenon in Indonesian religious life provides a firm counter-narrative: intense Muslim observance of significant Islamic holidays, and Christian observance of significant Christian holidays, such as Eid al-Adha and Pentecost Day, holds a huge potential as a catalyst and force for peace narrative and depolarization, bottom-up. Those shared moments transcend tolerance, offering a tangible pathway for interfaith encounters to foster harmony and strengthen brotherhood from the grassroots upwards.
The below depolarization theory posits that real healing within society may originate from the grassroots level, from the day-to-day engagements and shared experiences of ordinary people. This is opposed to traditional ways that prefer to focus on formal interfaith encounters by religious hierarchs or state policy actions. While such top-down efforts are undoubtedly valuable, the concept of “depolarization from below” suggests that there can also be change that endures through organic, authentic encounters in socio-cultural domains. Religion, in the past, historically perceived ambivalently due to its opposing roles in war and peace, possesses a unique “soft power” that can be mobilized for peaceful purposes. For, as Scott Appleby (2000) points out, religion tends to emphasize humanitarian ideals and compassion and invites the capacity to love and respectfully hold others in high regard. Thus, in an environment of increasing social and political polarization, earnest interreligious engagement originating from shared locations and shared celebrations can indeed be an “oasis” for initiating depolarization.
A prime example of this sort of practice is the celebration of Eid al-Adha, an Islamic holiday that transcends strictly religious boundaries to become an amazing common denominator throughout Indonesia. Eid al-Adha is celebrated by Muslims as the culmination of the Hajj pilgrimage, and it is primarily celebrated by the ritual sacrifice of animals, typically cattle, goats, or sheep. This sort of radical act of sacrifice, per se, is considered an act of devotion and thanksgiving to God. However, its distribution of the sacrificial meat afterward is where it is most socially effective as an agent of depolarization. In Indonesia, the meat is not only distributed to fellow Muslims but shared extensively and equally among all of its citizens, whether Muslim or not. This has become a routine and much-embraced practice in the archipelago.
This fair allocation transforms Eid al-Adha into a social celebration and not a solitary religious festival. It is no longer solely a Muslim celebration but a shared experience that people from all walks of life yearn for. The sharing and generosity involved in this act establish a bridge between religions that one could sense. Non-Muslim friends, neighbors, and even passersby are treated to portions of the holy meat, forging immediate, face-to-face good contact that otherwise might not be possible in daily life. This exchange for exchange, with no ulterior motive of converting, instills confidence and bonding. It silently, yet powerfully, sends out a message of goodwill, concern, and shared humanness. Through this common deed, stories of brotherhood and peace are not merely spoken words but lived experiences in actual life, demonstrating that compassion and unity can indeed overcome religious differences, thus working positively towards depolarization at the communal level.
At the other end of the religious spectrum, Java’s Christian communities’ celebration of Pentecost Day serves another powerful instance of depolarization from below, particularly when anchored within the context of the Undhuh-undhuh tradition. Pentecost, or the celebration of the descent of the Holy Spirit, is a central Christian holiday commemorating the origin of the Church and the empowerment of Christians. Across the majority of Javanese Christian denominations, such as the Javanese Christian Church, this religious observance is combined with Undhuh-undhuh. “Undhuh” is a term in Javanese for “to harvest,” and the ceremony illustrates the agrarian origin and robust cultural tradition of Thanksgiving for plentiful harvests that are seen as gifts from God. Thus, societies give a portion of their harvests – vegetables, fruits, animals, or other crops – to God in the name of the church.
This marriage of Pentecost and Undhuh-undhuh yields a unique social-religious phenomenon. The majority of churches enhance this celebration further by incorporating the Kirab Gunungan. It is a vibrant Javanese cultural procession with symbolic “Gunungan” – glittering mountain-shaped offerings meticulously arranged from agricultural produce and local snacks. Historically, Kirab Gunungan has formed part of major Islamic or Javanese celebrations as a public expression of gratitude to God and a communal invocation of divine blessings. As incorporated within Christian Undhuh-undhuh, this time-honored procession, which is preceded by ancient Javanese forces (bregodo) and participant ornamentation in Javanese attire, becomes a stage processional drama encouraging wide community involvement. Most significantly, followers of any religion can participate in or witness this activity, especially during the celebratory period when the Gunungan is symbolically distributed to the masses. Distribution of these abundant harvests full of religious and cultural significance within a celebratory and inclusive atmosphere transforms the religious festival into an influential force for interfaith comprehension. It clearly and experientially demonstrates that cultural practices and expressions of gratitude may be bridges of commonalities, reinforcing brotherhood regardless of religious affiliations.
These interfaith holiday celebrations – the communal meat distribution of Eid al-Adha and the public cultural processions of Pentecost/Undhuh-undhuh – poignantly demonstrate what scholars refer to as interreligious engagement (Lattu 2016, 2019; Mayhem et al. 2022). These cases highlight that religion, while it has the possibility of conflict, also plays an immense role as a vehicle and force for peace discourses. As opposed to official, sometimes orchestrated, exchanges begun by religious leaders, these interreligious encounters emerge spontaneously “from below,” through direct, concrete engagement with each other in shared socio-cultural spaces. Giving and receiving, celebrating together, and participating in communal ritual create bonds that extend beyond theological dispute.
In a world in which political and social polarization is on the rise, this type of grassroots interreligious activity is an oasis that is sorely needed. It is a practical and experiential starting point for depolarization. Through the creation of genuine human connections by sharing celebrations and acts of compassion, these phenomena challenge preconceived assumptions, dissolve stereotypes, and form a fundamental sense of shared community. When individuals of different religions actively participate in each other’s gratitude practices, compassion, and cultural heritage, they develop mutual trust and understanding. This bottom-up approach to harmony, driven by the humanitarian ideals often emphasized by religions, provides a powerful antidote to the divisive forces at play. It testifies that despite ambivalence, religion can function as a soft power, not only reaffirming harmony but contributing towards depolarization from the very bottom of society.