Kami sangat berterima kasih atas partisipasi para aplikan untuk mengikuti Sekolah Pegelolaan Keragaman (SPK) angkatan ke-V yang diselenggarakan oleh Program Studi Agama dan Lintas Budaya (Center for Religious and Cross-cultural Studies/CRCS, Universitas Gadjah Mada), Sekolah Tinggi Agama Islam Negeri Al Fatah Jayapura, Sekolah Tinggi Filsafat dan Teologi Fajar Timur Jayapura dan Ilalang Papua.
Kami ucapkan selamat kepada para peserta yang lolos untuk mengikuti kegiatan yang akan dilaksanakan di Jayapura pada 23-30 Januari 2015. Bagi yang belum lolos kali ini kami juga mengucapkan terima kasih atas waktu yang Anda curahkan untuk mengisi dan mengirim aplikasi. Masih ada kesempatan di SPK berikutnya dan SPK yang akan diselenggarakan di beberapa daerah di Indonesia.
Berikut nama-nama peserta Sekolah Pengelolaan Keragaman ke-V di Papua:

Head	Dr. Zainal Abidin Bagir Email: zainbagir@gmail.com
Secretary	Dr. Samsul Maarif Email: anchu75@yahoo.com
Academic Coordinator	Dr. Mohammad Iqbal Ahnaf Email: iqbalahnaf@gmail.com
Public Education Staff	Subandri Simbolon, M.A. Email: subandri.simbolon@mail.ugm.ac.id Azis Anwar Fachrudin Email: aafachrudin@gmail.com
Research Staff	Budi Asyhari Afwan, M.A. Email: budi_asyari@ugm.ac.id Marthen Tahun, M.A Email: mtahun@gmail.com
Office Manager	Linah Khairiyah Pary, M.Pd, M.A. Email: lina_pary@ugm.ac.id
Finance Officer	Nurlina Sari Email: nurlinasari14@ugm.ac.id
Librarian	Widiarsa, AMd. Email: widiarsa@gmail.com
Administrative Officer	Suyadi Bibit Email: suyadibibit@yahoo.com

Civic pluralism is defined as the recognition and valuation of diversity, in the name of continuing peaceful relations between diverse members of a community. If the Forum for Religious Harmony (Forum Kerukunan Beragama, FKUB), operates at the level of the central government, by what mechanism does pluralism operate in people’s everyday lives? This was one important point that was introduced during the conference on “New Directions of the Politics of Pluralism in Indonesia: Challenges and Strategies” presented by the Center for Religious and Cross-Cultural Studies in Jakarta on April 27th, 2011. CRCS Director Dr. Zainal Abidin Bagir responded to this question by explaining that the implementation of the pluralism doesn’t imply that people have to change their perspectives, but seeks to improve their ability to negotiate, participate and channel their aspirations as national citizens. The goal is to demonstrate that any issues involving diversity can be handled through engaging in dialogue, instead of by violence.
The conference served as a forum to disseminate the results of the Pluralism Knowledge Program (PKP), a joint effort between academic organizations – in Indonesia headed by the CRCS program – and civil society groups. The day before the conference, CRCS launched a monograph containing the results of a research project assessing “the Problematics of the Erection of Churches in Jakarta”. Kapal Perempuan, a non-profit organization, organized the event in cooperation with CRCS.
The conference was attended by the members of a number of civil society organizations, academia, the media, and the general public. Guest speakers included Dr. Thamrin Tamagola from Universitas Indonesia, Yanti Mochtar from Kapal Perempuan, Ram Kakarala from India, Ihsan Ali Fauzi from Yayasan Paramadina and Dr. Zainal Abidin Bagir from CRCS UGM.
Addressing the resistance of some Muslim groups to the idea of pluralism, Tamagola proposed that Muslims everywhere suffer from a ‘minority syndrome’, even in Indonesia where they constitute the majority. This stems from factors related to economic and living conditions, as well as the influence of history, according to Tamagola. Dr. Bagir noted that global issues have effected Muslim attitudes, as there is a sense of defeat amongst the Muslims on a global scale. This can be traced historically, where in the past Islam was practiced in advanced civilizations that were defeated by the European civilizations during the colonial area. In addition, right-wing politics in European countries have exacerbated issues surrounding immigrants and fundamentalism, leading to a crisis of identity amongst Muslims around the world.
In the second session, Ram Kakarala discussed the state of pluralism in India. If in Indonesia religious diversity is central to the problems of pluralism, in India conflicts arise regarding linguistic diversity. Indonesia’s linguistic diversity is neutralized by the use of the national language, Bahasa Indonesia. Currently India does not have a national language, but instead nineteen languages that are officially recognized by the government. This has created a situation where language difference often becomes the background for conflict.
Ihsan Ali Fauzi charted and evaluated the current situation with pluralism advocates in Indonesia. He explained that the three major actors in religious pluralism advocacy were the typical types of organizations, the Wahid Institute, Setara and CRCS. The basic characteristics of these organizations is that they represented a response the anti-pluralism discourse that grew during the Reformation era. As the Annual Report on Religious Life in Indonesia has demonstrated, there has been a rapid advancement of this phenomena, which according to Fauzi requires perseverance and militancy to integrate empirical studies with the discourse on pluralism.
In accordance with their theme, conference presenters didn’t seek a new solution to issues of diversity in Indonesia, but instead offered new directions for considering the problems of difference through the paradigm of pluralism. (njm)

“The problems surrounding the establishment of churches are more closely related to economic issues than ideological ones. Similarly, in the resolution of these issues, this knowledge can be used as a path towards peace” stated Nathanael, one of the members of the research team partnered with CRCS, in Jakarta at the PGI building on Tuesday, April 26th 2011.
Nathanael went on to explain that the research focused closely on the erection of churches, using a sample of thirteen different churches in the Jakarta region. Although reports about this issue have already been produced by organizations like the Wahid Institute, Setara and CRCS as well, they have only provided minimal details about why destructions of churches occur. For the purposes of the analysis, the churches were divided across four categories: churches that haven’t experienced any problems, churches that have experienced problems in the past but have currently resolved those problems, churches that have only recently experienced problems, and churches that have consistently experienced problems.
The results of the research demonstrate that first factor initiating and extending the polemic surrounding the erection of new churches is the issue of “Christianization”. Some still identify the existence of churches with proselytization efforts. In addition, misunderstandings about the difference between Christians and Catholics still persist, as well as confusion about how denominational differences play into the erection of new churches in areas where established congregations already exist. Another factor is the that some groups or individuals feel that they don’t receive any economic benefits from the institution of new churches. In some cases the resistance to the erection of new churches is ideologically based, or involves radical religious groups. Other factors include changes in the relationship between the church and surrounding residents, as well as bureaucratic obstructions, government inconsistency and the ambiguity of the law.
The researchers discovered that each church possessed unique qualities, like the case of the Church of St. Aloysius Gonzaga, whose congregation has never experienced any problems due to their good relationship with local residents in their neighborhood. During Lebaran, Christian residents visit Muslim residents, and this is reciprocated by Muslim residents at Christmastime. On the other hand, in one church that was experiencing problems, it was discovered that internal divisions amongst the building committee effected their relationships with both the developer and other nieghborhood residents. The story of the Church of St. Michael, which overcame initial problems, is different yet. The congregation at St. Michael created a better relationship with the residents around them, encouraging neighborhood representatives to actively protect the relationship between church members and the surrounding community by employing selective lectures at the local mosque.
Jeirry Sumampow from the Association of Indonesian Churches (PGI), Sidney Jones from the International Crisis Group (ICG) and Ahmad Syafii Mufid, the head of the Forum for Religious Harmony (FKUB) DKI Jakarta, were all in attendance as commentators on the proceedings. Sumpampow disputed the book’s title, “The Church Controversy in Jakarta” because according to him, the churches that are experiencing problems are outside of the Jakarta region. In his opinion, churches in Jakarta are not an issue. This refutation was supported by Ahmad Syafii Mufid. Sumampow did confirm the veracity of some of the discoveries made during the field research regarding the erection of new churches, such as the length of the process (on average reaching up to ten years), the minimal role of the government as a factor in the resolution of these problems, and the role of regional heads in complicating the hampering the erection of churches.
Alternatively, Sidney Jones viewed the issue of religious conflicts, and more specifically the issues surrounding the erection of new churches, as the result of weak leadership from the central government. According to him, if the central government was able to be more assertive, then this would trickle down to the lower levels, especially in terms of the police forces who deal directly with the public. In his opinion the police, as well as local neighborhood leaders, are more often partial to those who are attacking the churches than sympathetic to those being attacked. Therefore strong leadership and policies are needed from the central government, which can be translated to the local level.
Syaffi Mufid considered the role of the Forum for Religious Harmony (FKUB) as lacking, especially in mediating the process of obtaining permission to erect new churches. He noted that in many regions outside of Jakarta there is a lack of understanding about substance and function of FKUB. He felt that many religious leaders don’t understand the framework of peace, conflict resolution and similar approaches, and therefore aren’t able to proceed constructively.

Pluralism is often explained as a concept that approves of all religions, leading to the Indonesian Ulema Council (MUI) to issue a fatwa that identified pluralism as haram or forbidden. Yet for the members of the CRCS program that participate in collaborative effort with four countries called the “Pluralism Knowledge Program” (PKP), the definition of pluralism is much broader. In their view, pluralism is defined as the acceptance and valuation of diversity, and for people or groups from different backgrounds to endeavor to work together to accomplish something positive.
This was the definition of pluralism that was presented at the launching and book discussion of “New Directions in the Politics of Diversity in Indonesia” that was held by CRCS on the 25th of March 2011 in the Graduate School Building at UGM. Both a book entitled “Civic Pluralism” and a monograph regarding “The Politics of the Public Space in Schools” were introduced at the launching. Dr. Zainal Abidin Bagir, acting director at the Center For Religious and Cross-Cultural Studies (CRCS) explained that pluralism should be understand as not just pertaining to tolerance, but as active efforts to understand difference. Central to the discussion was the explanation that pluralism is not the same as relativism, and that it does not call for groups to leave or lose their individual identities. While some definitions of pluralism focus on the idea of discovering similarities, here there is a stress on difference – or more specifically, on valuing difference.
Samsurizal Panggabean from the Peace and Conflict Resolution Master’s program (MPRK) at Universitas Gadjah Mada said that identity can become an issue through the rubric of diversity when it is conspicuous, exclusivist or forced. Mustagfirah Rahayu, a member of the book’s research team, explained the link between diversity and women, because the management of diversity offers an opportunity for transformative accommodation, as it is an area where the state and minority groups share jurisdiction over contested arenas, such as family law, criminal law, and education. Another member of the research team, Trisno Sutanto, elaborated the wide-scale politics of harmony that were undertaken by the New Order government. He demonstrated how the state was involved in creating problems between religious traditions in Indonesia. In the second session, speakers Alyssa Wahid, a consultant on youth issues, and Mr. Arifin, a teacher at SMAN Wonosari discussed their concerns about the growing religious conservatism among high-school students. According to Mr. Arifin, teachers who play a role in forming students’ religious behavior should initiate training on the subject of pluralism.
The discussion and book launching activities were part of a number events scheduled as part of this year’s Pluralism Knowledge Program (PKP). Indonesia cooperates with centers in India, Uganda and the Netherlands through this program. The program seeks to build and disseminate information that will improve understandings about the concept of pluralism in these four nations.

CRCS-ICRS Wednesday Forum on 15 December 2010 was a homecoming story of Mark Woodward, one of the lecturers of CRCS UGM from the United States. Woodward, a professor of Arizona State University, during his return, was observing the development of political issues in his country. He found polemics related with constructing plan of an Islamic cultural center in New York named Park51 or Cordoba House that is likely known as Ground Zero Mosque, a title given due to effects of political sentiment.

The list of CRCS new students who passed administration and interview selection:

1. Ahmad Hermawan, Fakultas Ushuluddin, Universitas Al Azhar, Cairo, Mesir
2. Mohammad Rokib, Universitas Muhammadiyah, Surabaya
3. Lutfil Ansori, STAI Al-Muhammad Cepu
4. Fisqiyyatur Rohmah, STAI Sayid Sabig Indramayu
5. Hudriansyah, Fakultas Ushuluddin, Universitas Al Azhar Cairo, Mesir
6. Zuhriah, Universitas Ahmad Dahlan, Yogyakarta
7. Setyaningsih, Sekolah Tinggi Agama Buddha Syailendra
8. Dian Maya Safitri, Sastra Inggris FIB Universitas Gadjah Mada
9. Gde Dwitya Arief Metera, Sastra Inggris FIB Universitas Gadjah Mada
10. Zaki Faddad Syarir Zain, Universitas Muhammadiyah Surakarta
11. Muhammad Abdul Qodir, Fakultas Ushuluddin, Universitas Al Azhar Cairo, Mesir
12. Yudith Listriandri, Sastra Prancis, Universitas Gadjah Mada
13. Limas Dodi, Sekolah Tinggi Agama Islam Kediri
14. Didik Chahyono Widyatama, Sekolah Tinggi Filsafat Driyarkara, Jakarta

All of CRCS new student should attend English preparation class. The class will start on early Agustus to early September 2009.