Angie Wuysang

Human rights violations against Ahmadiyah in Indonesia reflect a broader struggle between constitutional guarantees of religious freedom and the influence of intolerant groups.  While Indonesia officially upholds religious pluralism through Pancasila and its constitution, in practice, Ahmadiyah communities have faced systematic discrimination, legal restrictions, and even violence.   In December 2024, the Jemaah Ahmadiyah Indonesia (JAI) planned to hold its annual gathering, known as Jalsah Salanah, in Desa Manislor, Kecamatan Jalaksana, Kabupaten Kuningan, West Java.  More than 6000 Jemaah Ahmadiyah from all over Indonesia will gather in Manislor to worship, learn about the values of peace, and bond with each other.  Men, women, children, and the elderly have started arriving since the day before the annual event begins, while many others are still on their way.  But then, the tense drama and tragedy that had long haunted Jemaah Ahmadiyah happened again on the afternoon of 5 December.  After previously obtaining an organizing permit, suddenly one day before the activity began, a letter was issued prohibiting the activity by the Regent of Kuningan.  The situation in Manislor was tense.  Hundreds of police and also the military district commander (Dandim) arrived at Manislor, escorting about 30 people from several mass organizations who rejected the Ahmadiyah meeting.  Then the police blockaded all the entry points of the village, whether the highway or every small alley.  This blockade caused JAI members still arriving to be stranded at various points, including thousands of them in the train station.  Not only that, but the authorities also intimidated JAI members who were already present at the event location. read more

Leonard Chrysostomos Epafras

The Association for Theological Education in Southeast Asia (ATESEA) held its much-anticipated General Assembly from March 10 to 13, 2025, at Central Philippine University (CPU) in Iloilo City, Philippines. This prestigious gathering united heads of theological schools from 13 countries, representing 94 schools, both in person and online, to discuss pressing issues in theological education, emphasizing the role of Artificial Intelligence (AI) in shaping the future of theological discourse and pedagogy. read more

Anthon Jason

Just because one could not pronounce one word the same way, resulted in the death of forty-two thousand Ephraimites. This event is recorded in the Hebrew Bible, specifically in the Book of Judges 12:5-6. The word, “shibboleth”, was used to distinguish the Gileadites and Ephraimites. These two tribes of Israel were at war at the time, and this word became a linguistic test to differentiate between us and them, between friends and enemies. Those who could not pronounce “shibboleth” correctly (saying “sibboleth” instead) were identified as enemies and slaughtered. This ancient practice demonstrates the historical precedent for using language as a tool of identification and exclusion. Throughout history, similar linguistic markers have been employed during conflicts and social tensions to distinguish between insiders and outsiders. This is the historical context of how language polarized society was presented by Dr. Michael R. Quinlan at the CRCS-ICRS Wednesday Forum on February 26, 2025. read more

Photography plays a vital role in bringing people together emotionally and generating deep empathy. Photographs are proficient at touching emotions when highlighting the beauty of religious expressions—such as devotion, celebration, grief, or compassion. Photographs are also masters at fostering empathy when visualizing moments of togetherness—whether in interfaith activities, sharing common spaces, engaging in actions of solidarity, or through everyday engagements.

In other words, images are able to transcend language barriers to convey values and emotions among people of different religions—such as love, hope, devotion, and togetherness. Thus, photographs also perform as bridges: uniting divisions, promoting respect and togetherness in humanity, in a world often divided by religious differences. Therefore, photography can communicate hope and portray the possibility of peaceful coexistence. read more

Balinese Gringsing Weaving is highly respected by the Balinese because, as its name suggests, it wards off calamity. The words ‘gring’ and ‘sing’ combine to signify ‘sick’ and ‘not’ respectively; that ‘gringsing’ simply translates to “not sick.” The woven cloth is often used in wedding ceremonies or religious ceremonies to ward off disease and protect the wearer.

The ‘Gringsing’ woven fabric is particularly produced in Tenganan Pegringsingan Village, Bali, where the technique is unique since it uses double weaving. There are only two other fabrics woven this way; ‘patola’ in India and ‘kurume’ in Japan. Its defining feature is a twofold motif that creates a symmetrical design when expertly intertwined. Due to its complicated design, the production time can reach 2-5 years. read more

Angie Wuysang

Is not God, or however we call God, the Most Infallible?   If that is the case, then why are human beings imprudent enough to limit their concept of understanding God through just one experience?  As we appreciate religions as evolving constructs instead of fixed entities, a new expression of faith is important as it encourages people to learn instead of judging.   So far, established religions have been so centered on a single reference that any factor outside of that reference is considered pagan.  Let us look at a simple example from two major world religions, Christianity and Islam. Many of the iconic images and depictions of Christianity were shaped by European and Western cultures, and this included religious figures being portrayed in ways that reflected the European people of that time, which influenced the global perception of “Christian” appearance.  We also find this in Islamic tradition. As the early centers of Islamic civilization were in the Middle East where Arab culture was dominant, many people still associate Islam with these early cultural markers.  This led to local influences on Islamic and Christian teachings having to deal with the so-called legitimacy. read more

Athanasia Safitri

Cited Syed Hussein Alatas’ definition of corruption as ‘passion for luxurious living’, Dicky Sofjan, MA, MPP., Ph.D, a Core Doctoral Faculty in the Indonesian Consortium for Religious Studies (ICRS), expressed his view on ethical and responsible governance in Indonesia. He presented three analytical frameworks explaining the significant challenges to governance in Indonesia: 1) ethical deficit; 2) hyper-rationalism; and 3) elite intransigence.

He shared his insight on a podcast organized by BPIP – Badan Pembinaan Ideologi Pancasila (National Agency for Pancasila Ideology Development) earlier this year in Medan. The podcast series is an effort to promote Pancasila values and collaborate with various stakeholders. Sofjan’s expertise on ethics as well as his active participation as Vice President in Globethics, an international NGO working for ethical leadership through higher education and global engagement, puts a sympathetic perspective on this issue. read more

Hongsok Lee

The large-scale plantation agriculture that began in the colonial era is still practised in the Indonesian archipelago, although the management has changed to large-scale agricultural companies. Colonial plantations in the Dutch East Indies relied heavily on the unfree labour of colonial workers. There are two common explanations for why this was the case. First, because colonial power was absolute, and second, because of the colonialists’ belief that only coercion could free the “lazy natives” from their idleness (Li 2017, 249). Even in today’s Indonesia, indigenous smallholders experience inequality due to the overwhelming difference in capital compared to large-scale agricultural companies. The “lazy natives” frame, used by Western colonialists in the Indonesian archipelago, has also been used by Indonesians since the New Order era to discriminate against indigenous people. Another problem with modern large-scale plantation agriculture is the problem of monoculture, which leads to ecosystem destruction and a lack of biodiversity. These are the challenges facing the Dayak Benuaq community in Kalimantan today. read more

Refan Aditya

‘… we hereby enquire for your participation to display Chinese New Year ornaments such as lanterns and Mei Hwa flowers in the area of your respective offices as a tribute to the devotees of the Confucian religion.’

The words above, including the bolded part, is quoted from a release issued by the Indonesian Ministry of Religious Affairs to religious institutions throughout Indonesia, including State Religious High School (PTKIN). This authorised instruction is none other than to welcome the Chinese New Year or Imlek New Year/Sincia to come. Intriguingly, the bolded word speaks volumes. read more

The issue of waste in Yogyakarta has received attention from various groups. Since the closure of the Piyungan landfill in July 2023, the accumulation of waste in various locations has been expressed through the jargon “Jogja Darurat Sampah” by many groups. The waste generated in Yogyakarta mainly consists of organic waste, plastics, paper, and other recyclables. Organic waste, such as food scraps, makes up a significant portion of the city’s waste. The improper disposal of plastic waste, especially single-use plastics, is another major environmental concern. Additionally, the lack of sufficient public awareness about waste sorting and recycling exacerbates the problem. The government and the community, especially environmental groups and activists, have become increasingly active in finding solutions, both through policy development, awareness-raising campaigns, and concrete actions. read more