The life of rural Sundenese’s Muslim-Christian in Sindangjaya

Islam and Christian encounter
It is difficult to find out Christian communities in huge scale of rural west java, except in Sindangjaya, Cianjur. Whereas, Cianjur by motto “Gerbang Marhamah ” declared as one of the district which based on “syariah Islam.” It will be interesting to see the relationship between Christianity and Islam, specifically Christian and Muslim interaction in the daily life. In one hand, also the question of how Christian deal with the Sundanese society which in some extent closer to Islamic culture rather than Christianity is interesting. Karl Stenbrink argues, that islam has become identities of Sundanese. Thus, attributing Sundanese to Christian in Sindangjaya more least problematic.
The areas of Sindangjaya village are about 195.865 ha in wide. Only 48.207 of the areas allocated for housing, the rest are for farm, about 158.068 ha, and for plantation about 37.800. Traveled distance of Sindangjaya from Cianjur city is about 16 km, and about 48 km from Bandung. Sindangjaya have several kampungs, in which islam and chritain are dominant. For example, palalongan and rawa selang are Christian; and sindang asih, sindang kerta, and sindang saluyu are Muslim.
Historically, before 1838, Sindangjaya is still under the landlord Dutch authority. However, Sindangjaya village come from opened Gunung halu forest for farm by ama wirat and bapak ruminah who then followed by other people to open farm and build villager. They are Muslim, and very important to process of islamization before that mission continued by BC. Aslam, BC, Aci, Karhi, and Tarmidi, who are become local priest. Today, 85% of Muslim in Sindangjaya are NU, and the rest are Muhammadiyah and Persis.
In the other hand, Christian in Sindangjaya come from Cikembar Sukabumi because of Mr. Badri, landlord of Cikembar, pleased Christian in their authority to go out. In June 13, 1903, more than 66 family of Christian came to Rawa Selang. After that, they decided to build villager and church there. The first church named by Gereja Pusaka, and June 13, celebrated as “hari kebadulan”, or holy day to celebrate the first moment of coming. However, according to Aki Pai, Christianity in Sindangjaya is not only come from Cikembar, some of them also come from Cirebon. CJ Albert is one of Zending who struggles to preach in the way of Jesus. Finally, success to Baptist the first couple of indigenous Sundanese, that were Ismael and Murti to be Christian in December 26, 1863.
The total of Sindangjaya populations is 6119 people. 1115 or 30% of them are Christian, and the rest are Muslim. Sindangjaya village have 41 houses of worship; these are 5 churches, 8 mosques, and 28 mushollas. These mosques are Masjid Nurul Mukmin, Majid Nurul-Haq, and Majid Abu Saad in kampung Sindang Asih; Masjid Al-Hikmah, Masjid al-Hidayah, and Al-Masjid Haetu Sakinah in kampung Sindangkerta; Masjid Al-Husaeni in kampung Rawaselang, and the last masjid Nurul Iman in kampung Sindang Saluyu. Furthermore, the five churches are Gereja Pusaka, Gereja Pasundan, Gereja Kerasulan Baru, Gereja Elizier, dan Gereja Pentecostal. In palalongan there are three churches, the oldest one is Gereja Kerasulan Baru, and then followed by Gereja Kerasulan Pusaka and Gereja Kristen Pasundan. The rest churches are in Rawaselang and Sindanglaya.

Historical root of unity and dialogue
The religious encounter between Islam and Christianity had become more harmonious after 1940-1960 because they have to struggle together again same enemies who will broke their life. Firstly they cooperate against Dutch and Japanese colonialism. In the independence eras, they also have to struggle against DI/TII, that is Islamic separation movement led by Kartosuwiryo to establish Islamic states, who threaten their life. For Sindangjaya people DI/TII is like colonialism, because they also bring trouble to people and appeal to war and death. Bapak osip sates that in that time Sindangjaya villages is part of DI/TII operation areas because DI/TII was being hatred to the existence of Christianity in Sindangjaya. Yet, because unsympathetic habbit of DI/TII many Muslims of Sindangjaya did not respect to the DI/TII, they even helped Christian against them. For Sindangjaya people, whoever who want to diminish people right in Sindangjaya is people common enemy. Other respondent also said that cooperation between Christianity and Islam also continued against PKI, when PKI want to recruit several farmers of Sindangjaya to Joint “peasant community” organized by PKI. It seems that historical factor influenced to the life of Sindangjaya people until now on. The fact that many people, especially the old one, still remember that the moment, and said as the real of cooperation of Christian-Muslim. Hence, both Islam and Christianity share same bitter experience which unites them historically.
The historical factor is the common ground of the society in building common understanding or dialogue. That is the reason why people from different ethnicities, religions, education, and backgrounds can joint together in dialogue, to share and discuss the common problem of the society, include interfaith dialogue. Paul Knitter (1995) explained that common ground, like historical memories, it could be factor to arise interfaith in grassroots level. Dialogue starts with a discussion of common problems in a local community, which leads to interfaith cooperation among the different religious adherents of the community, and is finally followed by dialogue about their own particular religions.
Despite of dialogue in the grassroots community itself only claims a religion on the nominal level, and consequently lacks in-depth knowledge about this religion. This dialogue is the real dialogue which happens in the daily life, with various problems and various methods. In that level, dialogue of religion is not only discussion about the doctrine, but the whole conversation tied to people who embrace religion. It could be problem of plantation, harvest, water, etc as well as the spirit of religion least more include. In this way, religion is the spirit of the heart, as ethic guidance, which is particular for such people accordance with their belief. Furthermore, I should say that grassroots dialogue is not the only kind of dialogue, because is just solve particular problem and including particular people.
Just as grassroots level, they also develop dialogue in the elite of society level held by MUI and Majlis Gereja to solve bigger social problem and to accommodate people from different interest. Majlis Gereja is created by the official desa Sindangjaya in eras of Lurah Didin. MG is the only in Indonesia. The member of MG is the leader of Churches, and the member of MUI is ulemas. The issues discussed catch to many arenas, like doctrine of religion and social problem of society. Usually these organizations bring up issue to be discussed and responded by others. Both commits to keep good relationship between adherent in order to convince deeper to the religion, while adherent also respect to other one.

Inspiration of religious teaching
Actually, differentiation of religions can lead both into conflict or harmony. It seems ambivalent, because sometimes religious teach adherent to the holy ways, at vice versa religion also appeal to war or disharmony. Religious encounter sometimes saved bad memories, such as Islam and Christian in the era of Salib war.
Basically, religions have a role of dialogue between different religions. KH. Zainal Arifin believes that religious dialogue is religious duty. He cites many verses in the Qur’an. For instance, Qs. 2:142, “The fools among the people will say ‘What has turned them away from their qiblah which they followed?’ Say, ‘To Allah belong the East and the West. He guides whom He pleases to the right path.’” Qs. 3:110 “You are the best people raised for the good of mankind; you enjoin good and forbid evil and believe in Allah. And if the People of the Book had believed, it would have, surely, been better for them. Some of them are believers, but most of them are transgressors.” Qs. 49:10 “Surely, all believers are brothers; So make peace between your brothers, and fear Allah that mercy may be shown to you.” That verses are the spirit of religious dialogue for Muslim.
Christian leader also sees dialogue as the way of Christian teaching to give love for everyone. Bapak Yosimin Andong, from Gereja Pusaka council, says that “love” as a universal Jesus teaching is not merely suitable for Christian, but for the people whatever religion is. He further says, love can cultivate social piety, where every people can loves each other and escapes from religious boundaries under the shadow of love.”
Apostle of Gereja Pusaka, Bapak Nopelus Marchasan states that the first one to make dialogue is by catching religious doctrine as well, and practices what religion obligated in the daily life. In addition, everyone should develop respect, love, to all beings, especially for the people who need a help. These religious reason is enough without question anymore that religion more supported to dialogue to escape humane human being

Superstructure of local culture
As I mention before that the majority of Islamic people in Sindangjaya is NU, which famous accommodation to the local culture. In the case of Sindangjaya culture it influenced both for Islam and Christianity. But they have different respond and appreciation to that culture. Islamic culture tends to accommodate such ritual as thank to God by “selametan”, whereas Christian accommodate “sedekah bumi” or harvest fiesta that is part of indigenous Sundanese culture.
Clifford Gertz states that selametan is the real of Javanese religion, because this has become very central ideas of religion in Javanese people. Otherwise, Mark Woodward states that selametan is Islam. It is a way for Muslim to reflect their belief to God by the ways of the society. For NU, there is no problem with the indigenous heritage as well as that have a good values and not completely contradiction with Islam. there are many selamatan in islam sindangjaya as well in Javanese Islam, like married, rajaban, Muludan, syukuran, tujuh bulanan, and tahlilan.
These traditions have strong connection in building dialogue in the society. As well as spiritual meaning included in selametan, socially it can repair broken communication for some people. That is common selametan invite members of society without exception, and the invited one should come to see. Nearby neighbors and or families are common to help the caretaker. Timing of selametan also usually held in Friday, in order every invitation, especially Muslim, can attend. There is no people limitation, who should come, include Christian and Muslim. In that ways, tradition could be medium of interaction among different people and different religion as well. In selametan also can avoid status social, education, background etc which is sometimes become boundaries of close relationship. It is also can be a chance for some people who have broke relationship to meet and forgive each other and establish new brotherhood.
Next tradition is “Dodolan” and “Ketupatan”. Dodolan is local cake, ingredient of it is from wheat floor and red sugar (coconut sugar). Additionally, Ketupatan is rice cake boiled in a rhombus-shaped packet of plaited young coconut leaves. These cakes usually created in Idul Fitri and Idul Adha, and Chritain can contribute and give these to Muslim as symbol of their brotherhood.
Beside these traditions, Sindangjaya people can help each other not only in fiesta, but also in died ceremony. In the moment of “ta’jiyah” or “ngalawat” people can give a money or stuff to help the fiesta. It is common both for Muslim and Christian to give some donations each other. According to Bapak H. Abdurahman, MUI also has “pengajian” program of dead people one full week. This tradition is really helpful Muslim to make stronger relationship among Muslim and others.
Furthermore, “sedekah bumi” tradition is harvest tradition in which common in sundanese. But, usually it did by Sundanese indigenous, like in Baduy and kampung Naga traditions. Chritian took this part of culture as sign of accommodation of Chritainity to local culture. There is close relationship between majority of Christian which is peasant with the socio-culture of Sundanese who also peasant in major. This tradition organized as citizenry fiesta, conceptually bazaar of harvest, vegetable, salted fish, etc. in addition, also include consolation, like Sundanese dance, Dangdut, etc. this tradition every years centered in Palalongan field for several days. Sedekah bumi programs mostly held in august accompanied with Indonesian independence days. In this tradition, not only Christian can participate, but also people interests. This is positive ways for Christian to accommodate local culture to the religious ceremony, because of significance to as superstructure of people relationship upon the different religion. In short, many dialogues cannot be solved trough religious approach, but trough cultural logic approach.
From that point of view, seem those differentiations in culture neither lead to disintegration nor conflict, but to the integration between them in creating mutual understandings in the society. Despite of majority people was peasant, they life upon the strong cultural foundations. Both Islam and Christianity stand behind the root of Sudanese wisdom. In developing mutual understanding structure of culture become a very basic of conduct, even upon the religious teaching. Culture is unseen mechanism to overcome differences of religion, and also medium of religious dialogue.

Supporter and facilitator
As long as dialogue understood as a result of conversation between people to communicate their own interest, that will be dialogue of people at all. Because people life together, in the place which is also tied by the same tradition, that is Sundanese tradition. Pak Nono says that religious difference is a fact, but it not means it over. Everything still open to be discussed, good communication will lead to better understanding and avoid anxiety. However, it is interesting to see the role of agent dialogue as such does by religious leader and organization.
Beside MUI and MG, Dialogue also held by young organization. Karang taruna have significance role in organizing young generation in order she/he still on the ways of religion and sundanese culture. Even, the contribution of young organization to build dialogue seems more tangible rather than MUI and MG. They organized routine Islamic teaching, like weekly, monthly, and annual “pengajian.” Beside religious activities, they also make sport club, etc to support friendship between people in the community and outside. As well as in young Islam’s generation, young Christian also engages in church organization, Sunday school, and fellowship in TPS (Tempat Pelayanan Sunda). TPS goal is to help children in improving education level.
A lot of participation in religious dialogue looks like because they are open-minded to hear and share. They create productive dialogue not only in religious leader level, but also in the garasroot level in daily life to solve every problem of their life. They take and give without anxious lost their dignity as brother. Unang Firmansyah states: “We are live together because we are from one ancestor. Although we are life in different manner, but our brotherhood was very strong. Thus, whatever the problem was, it will be resolved by the brotherhood and dialogue each other.”

The potential conflict of society:
However, I still doubt whether Sindangjaya people affords to keep and maintain harmonious condition trough such grassroots and elite dialogue, if several problems which I identified very crucial did not solved yet. These problems are segregation, occupation, education, and conversion.
1. Segregation of Muslim-Christian kampungs
Mostly, both of Christian and Muslim in Sindangjaya live in the exclusive area which calls as “kampung Islam” and “kampung Kristen”. That is fact that Palalongan and rawa selang are basis of Christianity. Otherwise, Sindang Asih, Sindangkerta, And Sindang saluyu are basis of Islam. Although Rawa Selang is first Islamisation areas in Bapak Ruminah eras, the founding father of Sindangjaya villages, today there is a little Muslim there.
Segregation can raise feeling “in” and “out” groups, and “we” and “you.” Soekanto show that in group and out group is concept of identities, which means people identify him/herself with the exclusive religious identities. For example, Rawa selang is not sindangkerta, and at vice versa. Other outside conceptually will be enemy. Outside of group positioned in antagonism. In group and out group feeling is when someone ties tightly to specific identity or culture. This situation is harm because lead to conflict, because of position out group as outside our group.
2. The changing of major occupation
Since years ago, majority of Sindangjaya are peasant, they work in farm and plantation. However, today land of farm decreases every time because of changing paradigm of people. Some land owner sell their mine to buy motor cycle, or to business capital. Thus, the occupation of people also varies; they are work as farmer, businessman, etc. the changing work paradigm and occupation also could lead to the social and religious problem. As I mention before that historically speaking Sindangjaya people was established on the root of peasant community. Losing the spirit of community as well can diminish structural of culture as based religious dialogue toward harmony. It will be a tragedy when young generation have not based on the root of culture in their conduct. In the other hand, there is no job vacancy in the village will add jobless people, especially young generation who is majority just SMU school graduate.
3. Problem of edution
Several years ago emergences serious conflict between Muslim and Christian because of problem “Bimbel” (Bimbingan belajar) program managed by Sundanese fellowship team (TPS: Team Pelayanan Sunda) saung salom, Palalongan. The cores of Bimbel are English, computer, dance, and life skill. Conflict begin when the organizer of this program ask Muslim Children to sing Christian song, and participated in Church before have a class. It cases call many protester from Muslim, and some of them ask TPS to be closed. Although finally that problem can be solved, but indicate that the foundation of culture is not interestingly enough to counter conflict based on belief.
4. Conversion
Such conversion happens in Sindangjaya several years ago. According to conversion data in desa Sindangjaya, there were about 115 Christian convert to Islam in period 2004- 2006. Bapak Abung Gapi informs that activities were supported AGAP (Aliansi Gabungan Anti Pemurtadan) and FUUI (Forum Ulama Umat Islam) these straight against Christianization. This organization is also engaged in demonstration and sweeping to place assumed as proselyte. If Christian community cannot accept that because conversion sponsored by outside group, it also can harm Muslim-Christian relationship in Sindangjaya.

Conclusion
The Christian Muslim relationship in Sindangjaya has been formed since long time ago and faced many bad situation accordance with the Dutch and Japan colonials, DI/TII and PKI. They unite because they have same feeling for suffering, as peasant and as people oppressed by the outside strength.
Religious teaching and culture are foundation of religious dialogues. Culture is one of the superstructures who appeal people from difference religions. Islam accommodates some part of Sundanese or Javanese culture, like selametan, dodolan etc. in addition, Christian accommodate “sedekah bumi” as one part of Sundanese culture.
Although religious dialogues happen in grassroots level and elite level, it is not all people have common goal for maintenance religious dialogues for the future. Some problem arise like caused by, segregation of areas, occupation, education, and conversion. The problem of identity to being inclusive and exclusive is one the important problem of the society which harm to the structure of the society.