Although some Islamic country has applied democracy but some westerns scholar are still questing to Muslim ability in adopting democracy as whole. Karen Armstrong, British writer, was question: can religious states be democratic? And whether Islamic ideology will allow Muslims to embrace democracy and freedom? Armstrong fundamentally questioning the religious state or states based on religious role in dealing with democracy. Perhaps that question arise because of many Muslim countries that embraces democracy little different in implementation as western does.
Hesitancy of western scholars to the Muslim ability in maintaining democracy was based on historical fact that majority of Muslim countries are western colony. Alexander Kronemer said that the greatest obstacle to democracy in Muslim word is not Islam as ideology, but poverty, the lack of education, corruption, and repressive regime—and this is important point—are supported by democracies of the West. Many Muslim countries were colonized, they have no single decision to maintenance democracy before independent, and still cannot move forward because strong influence of colonialism. Additionally, intervention of western to internal political matter of Islamic countries to the implementation of democracy makes democracy lose it spirit. It makes Muslim lose the ability to organize who is him. Whereas, western always proclaim that democracy come from west, and west are democracy guardian. French, British Kingdom and United States continued to control ex-colonies countries. In Egypt al-Wafad Islamic party won election for seventieth, but because of British interventions and Egypt Kingdom policies just have hold administration for three times. Iran parliamentary before revolution also tried to constitute a democratic constitutional but that effort was fail because of foreign nations, Russia, British Kingdom, and United States support despotic regime of king, Pahlevi’s dynasty.
Muslim countries after independent eras are still tricky to avoid colonialism influences. French still control Marocco and Egypt and British kingdom made British Commonwealth to control ex-England colonies. An Islamic country which tries to implement democracy was in the hard positions; in one hand democracy was ideology of colonialism where Islamic countries become a victim. Moreover, many Muslims believe that Islamic state should operate khalifah as the only Islamic system. For that reason, many Islamic countries just allow democracy as ritual and institutional things, like general election to choose president and parliament. Democracy is not for pursuing people prosperity and for establishing people right guarantee, like freedom of speech and expression, and equality in front of laws.
There is longing feeling of several Muslims to adopt democracy without losing Islamic tradition identity. Anyway, for Muslim, khilafah was important system that Islamic tradition inherited that refer to prophet eras administration and khulafaurrasidhin. Of course to implement khilafah as whole almost impossible in the time because of Muslims have been divided into nation states. In the other hand, there are tension between Islam and democracy that makes both of them hard to unify. Islam and democracy for same people are different, even opposites each other. Islam after cold ward positioned as opponent ideology against western ideology. The world split into two basic camps; either democratic or totalitarian. Being democratic means American alliance, and anti-American means anti democracy. By using cold war framework thinking, Islam was like communism ideology that stands against democratic ideology. Of course that all wrong, Islam is not communism, because of the values of them are contrary each others. Western approach to Islam should different to communism. Islam is religion, not merely political ideology. There are ethics and moralities in Islam that lead to brotherhood not to enmity. Addressing Islam to the bombing and suicide are not qualified. The whole Islamic teaching is about harmony and against injustice and destruction.
Karen Armstrong true when she said that democracy could be various and Islam was not democracy opponent or anti-democracy. There are principles in Islamic law, such as the need to shura (consultation) before passing new legislation that fix to democracy. Ismail al-Faruqi also shares in opinion that Islam can accept democratic principle. Islam is not cease system, although khilafah has been practiced since long times ago, that not means fix system in Islam. Shura didn’t describe despotic system, because all decisions are negotiated. Sunni and Syiah might respond in different ways. In practice Islamic Sunni states tend to accept democracy without presuppose. But, they added Islamic laws and Islamic courts. In syiah who has strong Imamah (Syiah spiritual leader) modified some element of democracy by adding religious authority. In the case of Iran, syiah administration has derived by Ulema authority. Even, Shi’ite has a capability to separate politic and religion. Armstrong said that this separation of religion and politic was sacred because all states were seen as corrupt. That separation closes to western concept, which is separation between state and church. Perhaps, one different thing that was very significant is about sovereignty. Islam teaches that sovereignty is own God, human voice is not truly sovereign. It means that Islamic sovereignty is in the hand of God not in the human voices. Yet, it not means Muslim voices are nothing in Islam. It is a fact that many Muslims accept democracy, like in Indonesia, because democracy suitable to Muslim. Muslim in Egypt, Morocco and other Islamic country practiced democracy without losing Islamic identity.
Many critics to Islamic democratic usually refer to practice of democracy in Iran. Iran democracy called as wilayah al-faqih, where religious authority has strong position in maintaining the role of state. Higher authority is not in the people voice, but Syiah ulemas decisions. Wilayah al-faqih represents religious power toward political matter. But, Iran has democratic institution and functioning elections. General election chooses president and parliament members. Does Islamic democracy developed in Iran was deviation? If minimally democracy is measured by general election and parliament, of course Iran was democratic country. Status of Islam cannot address Iran as non-democratic state. Probably right that Iran was anti-American, but it not means anti-American cannot be democratic states. I think, making an ideal form of democracy was absolutely error. As long as supreme democratic policy in the hand of people voices, the kind of democracy will follow the interest of people. There are many factor of developing democracy in which not only religions. Politic and economy are other factors that affect to development of democracy. Different kind and implementation of democracy in Islamic countries can be right. Armstrong contends that democracy needs a process. Western democracy builds in wide array in long history since enlightenment eras. In the process happens much destruction, anomalies, and conflicts, but that all development process. Islamic democracy is in the process of finding an appropriate form to Islam and democracy. Muslim tried to found ways to give Qur’an and Sunnah a democratic interpretation. Iran democracy perhaps is not ideals religious democratic example, but should be remembered that Islam and western developed democracy from different roots. []

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Knitter journey

Paul Knitter writes that theology can begin from biography. He was right, and he proof that religious journey and its experience can booster one to find theological formation that saves both religion and adherent in the changing times. Globalism and openness are fact of modernization. Religion cannot close the door and avoid outdoor development. What knitter did then he changes theological perspective of Catholicism that inherently exclusive toward pluralism theology.
He moves forward from exclusivist to exclusivist thoughts until finally become a pluralist. He mention that after finishing college studies in 1962 he still an exclusive who think that other religions are false and life in the darkness of Christ light. Then he found that old exclusivist model of Christianity as light of darkness did not fix the facts. Then, after he studied at pontifical Gregorian University and accepts second Vatican council declaration toward relationship between church and other religions that acknowledges non-Christian truth and values.
By following that council, knitter became an inclusive, because belief that there are salvation in other religions. Council decision was influenced by great theologian, Karl Rahner, who proposes inclusive view toward the other. Rahner contends that Christians not only can but must look upon other religion as “legitimate” and as “ways of salvation.” Rahner theory of other religion well-known as “anonymous Christian, that is that non Christian will be saved by grace and presence of Christ working anonymously within their religion.
For knitter inclusive was the bridge to pluralism. He then followed other pluralist, for instance Jhon Hick, to accept the truth of other religions. Muslim pious is not Christian anonym, because of Muslim just follow the truth of Islam. He believes that the divine mystery, God or Theos, is greater than the reality of Jesus. That he conclude that other religions may have their own valid view and responses to the mystery. In that position, he becomes a pluralist. He passed over Christian tradition toward other religions, and then began to learn Hinduism, Islam, etc.
In the way of his journey Knitter found that every religion was not only should respect to the other religions, but also toward earth were people alive. There are bigger problem rather than religious truth, that can arise human awareness in making cooperation toward others, in which was problem of suffering. Destruction of earth, poverty, and injustice are not God deed, but human deed. Human should have responsible manner to other and universe.

Knitter reflection

Reflection to existence of “other religion and human suffering” brings Paul Knitter, a theologian, to new kind of theology of human being that was pluralist and dialogist. Pluralist is because the fact that there are many religions coming from various backgrounds and responding to the world matter with special attitude. Variety of religion obviously seems in the religious doctrine in which completely different each others. Moreover, because human beings live in the some world they sometimes shared common problem.
Knitter comes out from Hick assumption that God should be a core of dialogue. He moves the direction of dialogue from theological center to salvation center. He emphasizes to the “common problem” as basis of establishing pluralism theory and religious dialogue. It was different with Jhon Hick who tried to build dialogue by finding the “common ground” of all religions. Hick argues that various religions come from the same source, the ultimate Reality, but, people have their own privilege reflection and experience toward the ultimate because of cultural boundaries. Otherwise, common problem theory did not see whether truly all religion come from same source or no, but from the view that every religions have it own salvation in which is independent.
Knitter conceptualizes that religious dialogue can begin by analyzing the common problem faced by human being. One should move from theological assumption that all religions have similar source toward conception that all religions have global responsibility to overcome human and earth suffering. Knitter says: “I would now like to plot the course, in this book, of what might called a “multi normed, soteriocentric” (salvation center) approach to dialogue based on common ground of global responsibility for eco-human being.”
In sense of religious dialogue religious person should seek to understand and speech with each other on the basis of common commitment to human and ecological well-being. Global responsibility is not only social justice, but also eco-human justice and well-being. That is wider than doctrinal dialogues aims which just to find out similarities of religious doctrine. Global responsibility therefore includes the notion of liberation intended by traditional liberation theologians. Knitter argues that it does so aware that such project, in order truly to attend to the need of all the globe, must be an effort by the entire globe and all its nation and religions.
Injustice treatments, poverties, and oppressions are dialogue barrier. It is impossible to build healthy dialogue in unequal position. Dialogue between the oppressor and the oppressed one will be like imperialism. In building creational dialogue, cannot begin with one religion claiming to hold all the cards, or to be superior in all respect to the others, or to have the final norm that will exclude all other norms. Thus, hierarchy and oppression are things that should be diminished in dialogue.
In facing that problem, knitter suggests that religion should be an instrument of liberation of those problems. For knitter, sided with the oppressed one is not simply an option, but a demand. He says: “I do theology to the point that I could no longer go about a theology of religions unless it was connected with a theology of liberation.”

My journey

My journey was not as dramatic as knitter in finding the role of religious dialogue and changing my religion perspective as whole. I am just lay people that came from common peasant classes in my village at rural Cianjur West Java. Since child until first high school ages I never move to other district. I get Islamic knowledge since I was in 7th old in little mosque. I learn to read and write al-Quran, Islamic jurisprudence and theology from my Kyai at village. At ages of high school I continued my education to States Islamic School (Madrasah Aliya Negeri/MAN) in other district, and lived at Pesantren. My Pesantern was Sunni and Nahdatul Ulama. I get Islamic knowledge from Pesantern, and little bit from school. There was no significance changing in my religious journey in that time but obedience to traditional doctrine.
After finishing my study at MAN, my school proposed me to continue my study at al-Azhar University, Egypt. But I cannot go there because I have financial problem, I cannot pay flight tickets. It was sad, and I should change my direction and studied at States Islamic university (UIN). I was frustrated and I don’t know what major I should choose at UIN. Finally, because I wan to get new experience at learning religion, I chose and entered to comparative religion department. At comparative religion I get many new things about concept of truth that shaking my faith to God. I was pious Muslim, but after I entered to comparative student class I questioned my belief, God, ritual etc. I learn that there ware various religions with various concepts of truth. It was difficult to determine which one the truth one. I make journey from one sacred religious place to others, sometimes I was in church, and sometimes at Pura. I meet many peoples from different religions in the forum of cross religious student (FORSADA) at Bandung. I participated in the social activities held by people from different religion, I found that there were no reason I should hate them because of I and them different. When tsunami happens in Aceh, I and friend of mind from various religions went to Aceh together to help the people there. I had better relationship with the friend came from Christian Science and even I asked to give a speech after Christmas about the important thing of religious cooperation, especially between students of different religions.
I was active in several organizations both in my university and social institutions. I had awful story when I condemned by such Islamic group, namely Forum Ulama Umat Islam (FUUI), an Islamic radical stream in Bandung. FUUI labeled me and five of my friends as kafir (infidel) and we are should be killed because of gone out from Islam after I give a speech in the new student expectation at my University. I speech in front of around 2500 student: “…You are university students, you have a right to thinks and conducts as well as you are responsible. You are free to follow what kind of stream of school and thought to be your own. There are many religions in the word that have different concept of truth, perhaps Islam in not the truly right one. If you did not proof it in your experience, you cannot see the false and the truth. Here you came in the areas of goddess freedom. You can be Jewish, Christian, whatever if u find in that religion fixing truth.” The most crazy one, my friend added my speech with the appealing to say “anjing hu akbar”, (dog is great) as replacements of “Allohu Akbar” (god is great) to breakdown psychological condition of student. That speech was controversial in my university and brings to hot disputation in local newspaper (Pikiran Rakyat). Appealing to apostate was not my concern, I just wish everyone open the eyes and minds to the reality of the variety of beliefs, systems, and the ways of thinking, just that. But, FUUI classified me as freethinker and far from Islam, so they saw me and my friend as Islamist destructed

My reflection

Perhaps, the most difficult in building dialogue is not between people with different religions, but with or to the people in same religion.

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Aminah Beverley McCloud figures out the problem of Muslim women in United States accordance with Islamic law application and its obstacle for Muslim to find better people who know Islamic knowledge very well. In addition, young Muslim generation has an obstacle in understanding Islamic law because of unusual of Islamic implementation in public matters.
The very basic teaching of Islamic law derived from the God revelation in the Qur’an, the holy book. The second resource of Islamic law was hadits of prophet, both actions and speeches. If there is no laws clearly directed in the Qur’an, Muslim can determine the law by ijtihad. The ijtihad basically is to respond the contemporary issues that not discussed before. Ijtihad presupposes such knowledge of Islamic law and method, like qiyas, istihsab, etc. Usually one who responsible in ijtihad is Mufti, Qodi, or ulema, and the result of the ijthad called as fatwa.
In US, Muslims are still minority and faced such precious situation, like employee discrimination, civil service etc. The most prolific discrimination was media stereotyping which sees Islam as violent religion that initiated bombing suicide. Perhaps it is because of Muslim acts and worships were different to common American. That sometimes arise a question, what is Islam? That was fundamental question, because not only questioning about Islamic identity, but also the role and law that represent Islam. Islam in US was varying that comes from various backgrounds, so the question of Islam sometimes refers to such group or ethnicity in Islam.
Furthermore, the life of Muslim both in US and Muslim countries are same. They tied to an obligation to follow Islamic laws as religion obligated. They should follow syariah to be being good Muslim. For instance, Muslim marriage just valid if follow such Islamic roles. It means using secular American laws is not enough for Muslim life without following Islamic law.
In various Muslim countries --like Indonesia,-- when Muslim marriage was registered according to particular custom and are very public. Aminah states that Islamic marriages in US are considered common law marriage in those states that have common statues; US family law generally recognizes “common law” marriage. Common law statues are used by the US courts in establishing paternity, inheritance, alimony, child custody, and property right in disputes and litigations.
Implementation of Islamic law (syariah) in United States faced many obstacles. Dominant law used by states was secular laws; Muslim sometimes should choose whether one follows secular law or Islamic laws. Family laws, civil rights, and criminal law were debated by Muslim scholar in US. Because Muslim life in America they should be Americans by follow the ways of American people in general. However, when Muslim enters to political and law should able to balance understanding of Islamic law with US law.
Women Muslim American also has no good access to that law because of commonly law’s matter determined by men. Men in traditional methods produce fatwa not only for men, but also for women. Many Muslim women find themselves in situation of legal both within the Islamic and US legal system. Since feminism elevates as dominant discourse to the domination of men to women both in religious and private matter was questioned. Women struggle to the right of equality of women in the ways of laws and religious matter. Amina Wadud is one example of Muslim activist who dares to break the traditional boundaries even become imam (leader) of Jum’ah praying congregation to show that women was capable to do and to be leader.
Islamic tradition in supporting Islamic development in academic level was just beginning in several years ago and tied to such department, for instant Arabic literature, Middle East studies etc. Aminah acknowledge that American Muslim who learn Islam in university have no complete understanding in Islam, even rigid and just one perspective. Thus, it was not qualified for Muslim women to build qualified new ijtihad for Muslim women in US. []

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Although some Islamic country has applied democracy but some western scholar are still questing to Muslim ability in adopting democracy as whole. Karen Armstrong, British writer, was question: can religious states be democratic? And whether Islamic ideology will allow Muslims to embrace democracy and freedom? Armstrong fundamentally questioning the religious state or states based on religious role in deal with democracy. Perhaps that question arise because of many Muslim countries that embraces democracy little different in implementation as western does.
Religious state terms actually did not refer to all Muslim nations, but specific to Iranian democracy. Iran has democratic institution and functioning elections. However, the position of religious leader was very significance in maintaining the role of states. They called Iran democracy as wilayah al-faqih. Higher authority is not in the people voice, but Syiah ulemas decisions. Wilayah al-faqih represents religious power toward political matter. Does Islamic democracy developed in Iran was deviation? If minimally democracy measured by general election and parliament, of course Iran was democratic country. Status of Islam cannot address Iran as non-democratic state.
There are tension between Islam and democracy that makes both of them hard to unify. Islam after cold ward positioned as opponent ideology against western ideology. For me, viewing word as split into two basic camps; either democratic or totalitarian was not relevant. Being democratic is not means American alliance, and anti-American is not means anti democracy. Iran was anti-American, but it embraces democratic states. At vice versa, many despotic regime supports by western democratic states. Like Iran in the eras of Pahlavi’s regime supported by British and America.
Islam is not communism, because of the values of them are contrary each others. Western approach to Islam should different to communism. Islam is religion, not merely political ideology. There are ethics and moralities in Islam that lead to brotherhood not to enmity. Addressing Islam to the bombing and suicide are not qualified. The whole Islamic teaching is about harmony and against injustice and destruction.
Islam itself, according to Armstrong was not anti-democracy. There are principles in Islamic law, such as the need to shura (consultation) before passing new legislation. In the case of Shi’ite even have a capability to separate politic and religion. Armstrong said that this separation of religion and politic was sacred because all states were seen as corrupt. That separation closes to western concept, which is separation between state and church.
It is right that Islamic sovereignty in the hand of God not in the human voices. Yet, it not means Muslim voices are nothing in Islam. It is a fact that many Muslim accept democracy, like in Indonesia, because democracy fix to Muslim. Muslim in Egypt, morocco and other Islamic country also have practiced democracy trough general election and give freedom to inhabitants in giving the voices. In those countries, religious role arise in political party in which struggling to Islamic interest.
Making ideal such form of democracy was fallacy. As long as supreme democratic policy in the hand of people voices, the kind of democracy will follow the interest of people. There are many factor of developing democracy in which not only religions. Politic and economy are other factors that affect to development of democracy.
Alexander Kronemer said that the greatest obstacle to democracy in Muslim word is not Islam as ideology. It is poverty, the lack of education, corrupt, and repressive regime—and this is important point—are supported by democracies of the West. For Armstrong, those problems were waste of colonialism. Many Muslim countries were colonized, they have no single decision to maintenance democracy before independent, and still cannot move forward because strong influence of colonialism. France, Britain, and laterally America continued control the political destiny of these developing nations. For certain Muslim, like HTI (hizbut Tahrir Indonesia), democracy is bad name, even like Armstrong notions, that was bad joke.
Different kind and implementation of democracy in Islamic countries was not fallacy. Armstrong tried to see these relations in more wise ways. He said that democracy needs a process. Western democracy builds in wide array in long history since enlightenment eras. In the process happens much destruction, anomalies, and conflicts, but that all development process. Islamic democracy is in the process of finding an appropriate form to Islam and democracy. Muslim tried to found ways to give Qur’an and Sunnah a democratic interpretation. Iran democracy perhaps is not ideals religious democratic example, but should be remembered that Islam and western developed democracy from different roots. []

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New York (NY) is the largest city in United States, perhaps even in the world. It is central of business, international corporate, and United Nation. For many Muslims, NY was also significant place, because historically speaking that Islam in US initiated for first time in NY. Mark Ferris portrayed Islam existence in NY for a century during 1893 until 1991. 1893 was the time when converted American, Alexander Russell Webb, became first missionaries appealing American to enter Islam. Since that time Islam was well-known by American trough paper media. After 1893, many immigrants also came to NY and keep their Islamic traditions; some of them even contributed in preaching Islam by establish several community group, mosque, and institutional education. Mosque, as symbol of Islam, increasingly enough time by time. Ferris describes that Mosque in NY multiplied during three decade, especially 1960, 1970, and 1980. Adding the number of mosque outlined that Islam spreading well in United States.
Like in other city in United States, majority of Muslim in NY are Afro-American and immigrant from Asia and Latin. They come around the world for many motivations; for instance to find better life, to avoid nation conflict, or find good quality of education. Additionally, after NY become office center of United Nation many Muslims came as diplomat from Muslim countries. Existence of diplomat from overseas colored Islam in NY became more flourish and dynamic, where Islam was not just embraced by majority of taxi driver in Queens. It was a fact that then many Islamic leaders and founders of Islamic movement in NY come from Pakistani, India, Egypt, Yemen, Morocco, Indonesia, beside original American.
Ferris talks much about the period of the development of Islam in United States. His writing seem as historical text that cover many date and years that presented some time by following the logic of event, and other time by the increasing of such Islamic group movement. However, I see theoretically speaking he want to say that Islam in NY firstly exists by, or come trough “missionaries” program held by Muslim overseas, especially Arabian and Indian.
Ferris argued that in 1893, Alexander Russell Webb, an American journalist convert form Christianity in Manila after corresponding with Bombay Municipal Council Member Badruddin Abdullah Kur in 1981. Perhaps, that conversion was a gate for Muslim to spread Islam in the United State. Then, not long from Webb conversion, Hajee Abdullah, one businessman from Saudi Arabia in 1982 funded him to the mission of Islamization of American people. After Webb returned to America in 1983, he established the “American Muslim Brotherhood” that soon attracted as the “Torch Bearer of Islam.” He, assisted by Jhon H. Lant, Nabakop, etc founded the first Muslim publishing named “the voice of Islam” and “the Muslim Word: Dedicated to the American Islamic Propaganda” between 1983-1985. Continuing his exploration, Ferris said that at the end, Webb has many allegations related to his financial assistance from abroad countries. His fellowship, like H. Lant even alleged Him for irresponsible money form the ruling prince in India, Nawab Basoda.
Might he true by describing that fact that Webb has significant influenced for first time in building Islamic brotherhood in United States, mainly, from his publication project to publish Islamic teaching in America. However, I guess became first missionaries is not means he was the first Muslim in NY, because before him there are many slave came from Africa that probably one of them Muslim because come from Islamic countries, like morocco, etc. the lack of black was prejudice and slavery that make he/she have no right to preach other to be Muslim. Yet, it was possible if Webb was the first white Muslim that converts from NY and allows Islamic law.
In the other hand, I see Ferris emphasize to what call as “Americanization” that become spirit of several Muslim organization. Face of Islamic movement built as respond for anti-Americanization organized by Immigrant Muslim form Africa and Asia that come after 1983 eras. Americanization believed by immigrant will dilute identity of Islam. Ferris argues that Americanization effect was huge not only for young people, but also for elder. Mosque was isolated, not many Muslim come to mosque. Decreasing attendance to mosque was significant, e.g. from 200 members of Muslim who come to mosque just 40 people.
The problem of Americanization was complicated because United States presupposes devotion to citizen as American People in which secular. It was not easy for Muslim in that generation to avoid Americanization because whoever who want to be American should follow the role of secular policy. Ferris said:
“Like other immigrants to the united states, those Muslim who plan to stay in America for several years must grapple with assimilation and Americanization. Most Muslim new Yorker strike precarious balance between religious, national origin, and American identities; many proudly assert their status of Islamic American and faced the prospect that time that may erode their sense of self.”

Those were choice to be Muslim or to be America, or to be both of them. But is it really one should choose on identity and avoid others? The problem of immigrant perhaps because they still related to the ancestor of them in the origin of country, thus they still doubt their child will forget where parent came and from what kind of tradition they were. NY as big cities can kill everyone, especially belief and principle if one did not have strong conviction. For Muslim, identity of religion perhaps more important rather than other identity, because Islam is identity of paradise, identity of communality. Became Islam might more cosmopolite rather than United States, because Islam cannot limited by countries boundary.
Ferris might want to show to me, and other reader, that the Americanization was opposite with the idea of “faith.” Simply by thinking that Islam should be protected from Americanization danger by stronger of people faith. One of the leaders was Seikh Daod Faisal, coming from morocco that announces that Muslim, in United States, needs to defense the faith and faithful. He organizes the Bona Fida Mosque, The Islamic Mission of America for the propagation of defense of faith. Faisal deliberately referred to his mosque as mission. His attempted to change the ways of American viewed God. Ferris asserted that Faisal Criticized aspect of American society that countered Islamic values, exhorting his follower not to allow the glitter of the material world to lead away from Islam. Futhermore, he established Islamic institute, ministered member of congregation that include students, diplomats, and businessmen. He has many followers from blue-collar Muslim that well-educated and professional. In the other hand, his wife was active too in the Muslim ladies’ cultural society. One significant legacy of Feisal brought Afro-American and Muslim together both for Sunni and Nation of Islam (NoI) offered by Elijah Muhammad. He stressed that “all Muslim are brother,” and attempted to promote harmony and interaction within the city’s of Islamic community. What Feisal did has inspired other Islamic later which grew like a mushroom.
Generally in western perspective the measurement of Islamic development was symbolized by mosque. Ferris said that the number of mosque in United States increased very well, that means Islam grew rapidly in United states. He exemplified that in Brooklyn mosque increased from nine to fifteen. In queens, Manhattan, and Bronx Mosque added twofold. Still Ferris, he argues “for the City’s religiously active African and American and immigrant alike, Mosques assume the central role in Islamic role and serve symbolic functions.”
Perhaps he true that increasing Islam can be counted by adding more mosque, because in the country was Muslim minority mosque in the public sphere where all Muslim overseas from different culture and order meet in the almighty brotherhood, under the umbrella of Islam. For immigrant, perhaps mosque was the first home. However, I should purport that mosque has important role for of da’wa, where Muslim nurtured Islamic knowledge. Additionally, mostly Islamic leader and Islamic movement was identified with his/her the mosque, because he was the founder of it. In NY there is “Mosque of New York” as a symbol of NY Muslim. Mosque sometimes also represents community, like Syiah, Sunni, Sufism, etc. Other significance of mosque was although Islam has been a victim of prejudice and discrimination of western media, especially after WTC bombing, but it is not dilute American interest to Islam, even adding more irrationally.
One interesting point that I found in Ferris chapter was that Islam not only abraded trough mosque, but also trough community organization, like ICNA (Islamic Circle of North America), the Muslim Foundation of America, Inc., Center of Islamic Movement of Queens, are Islamic organization that focuses in the community without strict relation to mosque. Despite the kind of movement was different, but mission was same. For example, ICNA tried to re-establish the spirit of Feisal “mission” in establishing Islamic system in United States. But to fulfill that mission, ICNA provides Muslim banking and matrimonial services published tracts about Islam, and computerizing Muslim database, not trough speech in mosque. That kind of movement was very important to support conventional da’wa. I remember the term “Muslim Tanpa Masjid” (Muslim without mosque) from Alm. Kuntowijoyo, to show the new Islamic trend that not really depend on the mosque, not learn in mosque, but learn from technology and surrounding.
That all my reflection, I want to finish this writing by quoting Ferris reflection: “NY City’s Muslims have labored to ensure that Islam will evolve into a significant social force. They had responded by attempting to fight negative stereotyping and to play a more pronounced role in local affairs. Negative experiences aside, NY City has provided fertile ground for the world’s most cosmopolitan Muslim population to forge flourishing, unique, and inclusive Islamic community.” []

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"I see America through the eyes of a victim. I don’t see any American dream. I see an American nightmare."
(Malcolm X movie).

That short quotes above fostering how the condition of black people in the United States before 1960 where slavery, oppression, and unjust was the part of daily life. Malcolm was not grew in 21th century where all American citizen are equally free, but he was a son where the black people seen as rubbish. Day was night; even almost all days are nights for the oppressed one. System just gives security for part of citizen because of the racial policy.
Actually I just see the Malcolm X story from movie last weeks, Thus did not cover all things of the life of Malcolm X. the movies have long duration, 3 hours, which seem the producer want to cover all the interesting part of his life. One site comments the movies; “the Malcolm X is too long, too imperfectly paced, too superficial in some places, and too obsessive in others, but it's also highly entertaining, illuminating, and deeply inspiring. Far from worshipping its subject, Malcolm X shows the hero as a man, and the man as a critical part of the cultural progress of 20th-century America.
I see that comment was true, I am as Indonesian and far from America can feel how the heroic life of Malcolm X. That story inspired me, like other people to see that unjust people was forbidden if we are want to build better life in the community without prejudice. I impressed by his personal journey from petty criminal to spiritual leader. Malcolm X transformed himself intellectually from a preacher of racial hatred to an advocate of interracial and international brotherhood. Malcolm X arises to new awareness that black is beautiful and has his/her own destiny like white people, but it should be struggled.
He has great transformation during his life in which seems in conflicting idea. Faul Finkman asserts that in one hand he advocates violence, and the other hand he become man of face. He rejected voting and political action during his early years, but later embraced them. As a member of the Nation of Islam, he called whites the devil, but as a Sunni Muslim he embraced all people as brothers. Hi was charismatic, his speeches provided quotes for people for many different social and political goal from different time and situation. Hi proposed black self-respect and self-help, combine with his rejection to racism.
One interesting point from that movie is liberation spirit that come trough race and religion. The context of Malcolm X was Civil right movement where black people moves against to fulfill the equal right to all citizens. The leader of movement was Martin Luther King, a minister of protestant. King succeeds to maintain and organize the black people to go against racial policies. The most familiar argument was American inherently plural country, but the racial policy makes American lost it all. American in the time just represents one color and one religion.
The most significance of Malcolm works for black afro-American is Islam as an instrument of movement against discrimination and prejudice of white people who by chance are Christian. According to Muslim American book the population of Muslim of Black people who came to America in slavery time was about 30%. After Malcolm became preacher the number of Afro-American Muslim increased significantly. There many conversions when Islam as Malcolm presented become spirit of movement. Islam was the thing that afro American people seek to change the repression toward new identity, that was a Muslim, a religion that guarantee all people as equally same before the law and God.
Nation of Islam (NoI) was a flag of new movement against white and discrimination. Malcolm in early Muslim was the member of that congregation. Elijjah Muhammad was the founding of NoI, the organization established to support the Muslim da’wa. Existence of NoI in United States helped in spreading Islam in United State faster than before. NoI was systematic organization that promotes Islam to black people. Malcolm X enters to Islam in the Jail helped by his brother. His Islam adding strongly when he learned Elijah though, especially when he meet Elijah after he was beat the rap. The life and Islam of Malcolm X was influenced by Elijah, before he declared independence. I see the position of Elijah was like a prophet, because he always calls as “almighty,” by Malcolm X and his follower.
The ideology of NoI seem also racist because just accommodate one group. The white color was placed in opposite, as victim that cannot joint together. For Noi White peoples, or western nations were inherently racist and that black people must join together to build their own society and value system. Malcolm X represents as NoI asked a strict separation between the black and white. He argued that blacks should focus on improving their own communities, rather than striving for complete integration, and that blacks had the right to retaliate against violent assaults. He said: "We don’t go for segregation. We go for separation. Separation is when you have your own. You control your own economy; you control your own politics; you control your own society; you control your own everything. You have yours and you control yours; we have ours and we control ours." (Malcolm X Movie). Let’s See other speech, "If it’s necessary to form a Black Nationalist army, we’ll form a Black Nationalist army. It’ll be ballot or the bullet. It’ll be liberty or it’ll be death."(Malcolm X Movie).
Liberty is the key of Black movements; army is the way that black would do if the Black liberty is hard to establish. But, NoI seems still in the ways of American states and did not lead to build new nation. Army might is also one tool in empowering Black in pursuing the vision. It was because NoI distrust to the wasy of white people. Malcolm contends that "No sane black man really wants integration! No sane white man really wants integration!
I guess that the idea of separation of NoI was not only race, but also religion. I black can establish black people supremacy in United States they can make new nation. The fact that Black Power maintained by Malcolm and NoI not only represented civil rights movement, a reaction against the racism, but also Islamism. But it not happens until Elijah dead. Even Malcolm separated from NoI and announced his independent though after he make journey to two holy citie, Mecca and Medina. Malcolm changes his thought that racist, because he saw that Muslim can be brother although they are different color. His new thought lead to new kind of relation between Black and White. Malcolm can accept white people as brother if he/she Muslim or he/she have good manner to black. This changes, however, should be paid by high cost, because he should faced many treatment, like from NoI and other people who disagree to his view.
In short, Malcolm X initiated social movements or civil right movements based on Islamic spirit. The spirit was significance because Islam inherently religion that accepts an adherence not based on color and status, but from the faith. Malcolm came on the right place and the right time where black needs one who can elevated the spirit black people as human, as people who have right, and he was exist.
But, I am still questioning, why many leader that come up with religious issue was killed in United States? What is the states role to protect citizen in that time? And why several Islamic organization cannot united under the flag of “muslim brotherhood,” that all my general question..[]

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Mysticism is the heart of all religious systems, including Buddhism. However, mystical insights always presuppose the existence of god as object of awareness. It is little difficult theoretically applied mysticm in the religion which is no-theist like Buddhism. What kinds of experience experienced by someone if the god is not exist? Is it experience to nirvana can be called as mystical experience, if we assume that nirvana is god. But applied god to nirvana also cannot explained what is mysticism in buddhism. thus, I should go from assumption that there is little different in formulating my understanding about Buddhism mystic.
One keyword of mysticism is claimed of direct attainment to god, by divine intervention, or else by inward contemplation. If one attains mystical insight by divine intervention, it is likely to result in a closed system of thought, meaning a system that claims to possess all the necessary knowledge for proper conduct of life. In Buddhism, the divine intervention to human being called as Jhana. Jhana relates to concept truth, thus it is knowledge. If we related jhana to the divine and knowledge concept will come to one concept of Buddhism that is the concept of knowledge in attain God, beside meditation.
Perhaps, Buddhism did not mention what the object of mysticm is. Budhist mistic stressed to build an awareness of object become truly objects goes from all attachment. The life of monk is like the life of mystic, mostly of them did not aware to worldly matter beside contemplation. In my opinion, there are two kind that is very important in budhism, that are knowledge and awareness.
Stressing to the attainment of knowledge in mystical experience is exemplified by Gautama. He was able within the context of his time to obviate a strictly mystical outlook and recognize the essential role of sensory validation in acquiring knowledge. Buddhist knowledge (Jnana) must be conjoined with seeing (Pasya), for without some kind of sensory validation, one cannot hope to understands the world around us. Thus Buddhism, unlike Western religions, has no need to attack sensory validation or blindly attack reason.
As I know, the goal of Buddhists is to attain enlightenment. By so doing, they experience a total change of personality. The Vinaya has a passage which indicates the dogmatic nature of any form of mystically-acquired "knowledge:" "I have conquered and I know all, I am enlightened quite by myself and have none as teacher.
Knowledge is something that was experience, then formulated, trough and awareness. Knowledge is existence, and not consciousness. But, it will be attained by aware condition. Thus, consciousness is the starting point of knowledge. Consciousness presupposes the existence of an entity, and consciousness, properly understood, is a property of that entity. By placing consciousness rather than existence as the primary fact from which we derive all our knowledge, Buddhism is mystic and irational.[]

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In Sufism and mysticism literatures there are some informations about horrible situations faced by sufis and mystics in accordance with deadly violence against conventional religious leader. Some of them death defends about the belief of unity of human and god, called as wahdatul wujud, viz: al-Hallaj, Siti Jenar. Ibn Arabi, who also well-known with the wahdatul wujud concept, was condemned by some order, like Sunni, as heresy. The problem actually is because that concept understood as vague things to the tauhid, the basic Islamic doctrine which believes God as the only.
Hallaj statement “ana al-Haq” is understood, by conventional ulema, as acknowledgement of Hallaj’s Goddess. Whereas, in Sufism concepts, as I see from Ibn Arabi, wahdatul wujud is not lead to diminishing God as the only. God is God, and human are human. God as creator and human are creature. However, between god and human is not really apart each other, because human as creature come up from god, as source of everything. The special concept from Sufism actually says that everyone personally can meet with god trough such methods, like contemplation or follow mystical order that guide someone to reach god by her/his own ways.
I think it will be interesting when we see the concept of wahdatul wujud from the master of Sufism. In bezel of wisdom he explores that the concept of wahdatul wujud or oneness of being means “all-embracing one.” Everything in the word embrace by god, even this understanding come up to pantheism that god is in everything, whatever we see and touch that is god. There are many facets of god light, because he is omnipotence in theological view, so His existence cannot be simplified in human perception as someone or something. God is single and unique, but human also unique in the world. Different ability of human being make human catches various facet of god. The key concept of this view is experience of god. Even in same Sufism there is no similar experience to god as ultimate reality.
Ibn arabi purports that it should be differentiated between God as the ultimate and god as human perception. No one knows what, who, and why the ultimate reality is. God is always wujud in the place of wahdatul suhud or perception. However, that is true for human to justify that thing as God, because God goes to human souls accordance with the capacity of human itself.
Wadatul suhud is human capacity, while wahdatul wujud are god capacity. Human and god meet in imaginative place that calls as maqom muwahidah. In another explanation says that tasawuf in islam is return to the “word alastu,” where god ask to human about who is the illah. Alastu moment is human and god covenant, the true separation between god as creator and human as creature. If the meeting point of human and god understood as muwahidah it probably means return back to “tauhid”, because in that time all human acknowledge that god as the only.
Perhaps, the place of meeting between god and human in Sufism context is imagine concept because no one know where it. In one hand, muwahidah god and human not means human become god, but human cannot separately with god being because he very close in his vision. So, when he accompany with god, no one conduct outside god. all sounds, speaks, and attempts are god’s. in that condition, human awareness and god awareness meet one Being. in ibn arabi concept, god and human is different not because he/his different, but human belief that god and human different. Differentiation of human and god follow the logic of rationality. It is impossible god exist in the time where human make a covenant. The unity of human and god might be in the position of god’s manshut and human’s lahut. Human’s lahut, god dimension, gets closer to God, at vice versa god’s manshut gets closer to human. Thus, meeting point of god and human is the place that god and human is attainable each other.
Human can attain god because god is active being, he is not something or everything who is to be. It is interesting when I see the definition of being proposed by William cittick. He says that that Arabi highlights the expression ahl al-kashf wa'l-wujûd, "the folk of unveiling and finding", or ahl al-shuhud wa'l-wujûd, "the folk of witnessing and finding". It clear that god is finding, go is to be found. Thus, wujud is not to be, but also to alive and to aware.What will human find except wujud, because in arabi’s concept all cosmos all firstly come from god and cannot be separated from him. Qur'anic says that "Everything in the heavens and the earth glorifies God" (57:1). Glorifying is impossible without knowing, thus not only human find god in the sould, but everyone and everthing. However, human are special because human have an awareness to find god, not only god found human.
Yet, consciousness did not produce being, or the existence and being is not come from awareness as logically western philosopher formulated. For Ibn al-'Arabi and much of Islamic theological thinking, “no universe is thinkable without the omnipresence of life and awareness.” Cittik says that the very word that is employed to refer to the underlying stuff of the universe - wujûd - is understood by them to express this.[]

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Rawls, Pluralism, and Public Reason
By: abdul holik

Rawls saw pluralism as a fact in the public political matter. It seem permanent, there is no political power could changes the diversities of societies into monolithic condition. The diversities of human are in everywhere and everything. They different in religions, skin colors, interests, etc. That can be distinguished to group, race, continent, but it cannot reduce to privilege individual.
In political philosophy, diversity is an interesting topic. A person is always life in group or societies. They will interact with other as human social. Whereas they have different backgrounds that probably in times could happens conflict because of diversities. How to manage the diversities in public politic?
It is impossible to give privilege position just for one people or one groups, because that means diminish others. In the relationship of state and society need one role that can secure and legitimate all people conduct as an appropriate one together. That needs a law that will cover all the diversities as a community with their unique values.
Law is must rise from the public awareness, Rawls remark as “overlapping consensus”. The overlapping consensus presupposes equality, freedom of citizen to express what they understand according to their belief. But, they cannot impose their doctrine to others to reach agreement. Their duties of them are to find common understanding of some conduct and how to legitimate it together.
Public reason has assumption that all peoples are rational and understand to their doctrine. They reasonable are about God, right, life, and death, etc. They can communicate what they have as values of life to other people and can give a respond for other values. They also can give a reason from whatever thing he/her refuses or he/her obeys. All religion is reasonable in public reason, so catholic is reasonable, Muslim is reasonable, Jew reasonable. However, reasonable Muslim cannot endorse Judaism as basic term for social life, and vice versa. Thus, from different values there is no comprehensive doctrine can be acceptable by all people.
However, Rawls contends that human naturally have a capacity for gentle toleration and give mutual respect between reasonable Catholicism and reasonable Muslim etc. he hope that all religious moral, philosophical doctrine will accept the essential of democratic regime. In find what the essential ideas that will determine by all people without diminish his/her belief and at that time everybody can gain free reason and agreement in judgment.
Democratic regime is based on the constitution to legitimate basic conduct of states and society. Powers holder have no authoritative power to justify conduct himself. All peoples has respect as rational human, all group of society respected as group with the privilege comprehensive doctrine. History, belief, and body acknowledge as an important think in building character of the identity. State policy is to safeguard the diversity of the peoples. It can being balance among citizen who have different world views and different political choices. Reasonable citizens could grow in the free and equal conditions where anybody respect and respond to other peoples without discrimination.[]

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Introduction
There are two important keywords in the democratic society and religion which are “freedom” and “piety”. I think freedom more close to democracy, where it becomes one of the values beside equality. In the other hand, I think piety is close to religious term. In this essay, I want to see correlation between freedom and piety in the society. Specifically to see how freedom of religions affect to religious believer to do as their religion doctrine offers.
This theme in general refers to relationship between democracy and religion. I see democracy influences to religious conduct of society. In several countries, democracy tends to liberate society to embrace religion or no. Freedom of religion gives an attention for people to choose their interest. But I am Indonesian, and I see Indonesian democracy is not liberally enough. Religion still becomes important aspects which state also has policy to manage and control it. The state policy will influence to religious conduct of society. Thus, for country like Indonesia, what effect of freedom religion to the society?
I think this problem will close to many aspects of citizen, such as according to politic, history, political choice, regime, and religious commitment. Some element is probably inherent in religion, the other one privilege to state. Because religion has no control to state in democracy, religion is object of policies. By the position, religion could be influenced very much by political state.
My object of research is Confucianism. I choose Confucianism because I think is very important to be observed today. Confucianism has no good history in religious matter. Although they have become Indonesian people since before colonial eras, their religion has no many followers. It seems exclusive for just several peoples who come from China. They have a problem in facing regime of powers. They already have freedom of religion in Abdurahman Wahid eras, exactly in 2000. In new order eras they are object of discrimination, because Confucianism has no authorized as religion, whereas just philosophical life. Hence, nowadays I can see they are in euphoria of freedom of religion.
My research location is Yogyakarta, I think this place is very interesting because of melting pot of different cultures. My research seeing Confucianism is not only from teleological doctrine, but also from the existence of them in Indonesia earth, or in challenging with the Javanese cultures.
I find Yogyakarta is basis for Confucian, there is an old Klenteng who had built since 127 years ago, namely Klenteng Poncowinatan. This kelenteng are deponent of Indonesian Confucian history. One important roles of Klenteng is center of Confucian movement, such as MAKIN (Confucian of Indonesian assembly) and PAKIN (like Confucian student organization). After taking discussion with some Confucian prominent leaders, worshipers, citizens around, and based on my own observation, at least I find an image of Confucian piety in the Confucianism freedom of religion eras.

Theoretical approach: dialectic law of society
Both freedom and piety are part of human life. Those are inherent of human as consequence for being human. In one hand we can see that both of freedom and piety are expression of individual to respond something outside of human body or human consciousness in the universe. We can recognize that both freedom and piety is product of ideology. Especially, when we see freedom in the freedom of religion discourse that as product of states in managing society or as consequence to become democratic society. In one hand, piety is also product of individual that influenced by ideology or religion, such as devotion, etc.
Thus, I will see both freedom and piety in human dialectic and constraint that can be understood by human in the society. I cannot see piety here in extreme achievement, like piety in asceticsm or piety of Sufi that accordance with direct experience to the ultimate, it difficult in sociology of religion methods. Whereas, I will see both freedom and religion in human dialectic, as Peter Berger says that “Man is product of society and society is product of human”.
Berger seems human centrist in definite of human, thus existence everything in the world depend on human benevolence. However, that theory seem honest to the fact of society. There is no piety without external and internal influences. He sees that there is fundamental dialectic in the world. He divided that to three part; Internalization, externalization, and Objectivation. Externalization is ongoing outpouring of human being into the world. Obejctivation is the attainment by the product this activity of a reality that confronts its original producers as facticity of external to and other than themselves. Internalization is the reaprociation by this man to same reality, transforming it into one again from structures of the objective world into structure of the subjective consciousness. It is trough externalization society is human product. It is trough objectivation that society becomes sui generis. It is trough internalization that man is product of society .
In the sense of Berger piety is a product of human dialectic above. Probably piety is an externalization of human being to universe or to what they belief as ultimate existence. But, before I see the correlation of freedom, piety, and structure of human society that represent by religion and state, I want to see definition of it one by one:

a. Freedom of religion
Freedom of religion is the freedom of an individual or community, in public or private arenas, to manifest religion or belief, in teaching, practice, worship, and observance. It is generally recognized to also include the freedom to change religion or not to follow any religion. Freedom of religion is considered by many in many nations and people to be a fundamental human right.
Freedom of religion includes the right to worship alone or with others, in public or private, or not to worship at all, and to participate in religious observance, practice, and teaching without fear of persecution from government or other groups in society. All people have the right to worship or assemble in connection with a religion or belief, and to establish and maintain places for these purposes.
Jhon Rawls states “each person is to have an equal right to the most extensive basic liberty compatible with a similar liberty for others”. The “basic liberty” mentioned in principle comprises most of the rights and liberties traditionally associated with liberalism and democracy: freedom of thought and conscience, freedom of association, the right to representative government, the right to form and join political parties, the right to personal property, and the rights and liberties necessary to secure the rule of law.
Genuinely freedom is an inherent aspect of human since they born to on the world. Every body has it and that make everybody equal in existential reasons. Freedom is right for human thus must exist in structure of human ethic.
Thus, actually freedom is not created or granted by the state. States obligation is protect it and secure all societies get that right. Because of although seems the values of government and religion are different, but not in fundamentally conflict. Governments that protect religious freedom for all their citizens are more likely to protect other rights necessary for religious freedom, such as free speech and assembly.
In the society, freedom of individual to express what they belief has restriction by the right other people in order there is no conflict in the name of certain belief. This restriction not must a law that will diminish one belief, but in basic morality of society that tend to tolerate and respect other people. Freedom religion and toleration sometimes seem complementary in the society.

b. Piety
According to Webster dictionary piety literally means the quality or state to being pious as fidelity to natural obligation (as to parent) or and dutifulness in religions . Piety is classified as noun, states that in becoming to pious. Thus, if piety referred to human, it means states of human for being pious. Object of piety are; first, to which naturally objective and or obliged such as parent, ancestor, state, etc. second is religion.
Expressing piety is probably different in every religion. There is no general role what kind of piety as long as they refer to two kinds object above. Perhaps, Muslims have different role to reach piety with Hinduism. Usually piety refers to application of religious doctrine in life. Such as in Islam shalat sunah (pray after or before pry dutifulness) deemed as a kind expression piety.
As Socrates said, Athenian Greeks referred piety to participate in festivals, making sacrifices, visiting shrines, and the like. They assumed that it was the better part of caution to show one's devotion to the gods in these public and conventional ways; because, if the gods were not honored, they could easily harm or destroy even the best of men and women and their families and cities as well. But this term actually confusing, not all motive of people to participate in festival or visiting shrine as being pious, it might be to happy or ask something. Thus, need a term virtue that becomes ground of some action that will classify to be piety. Usually piety referred to teleological corpus that being in the text or the holy in religion, or also in the place that assumed it represent pieties.
I see, sometimes motivation of religion, especially religious agent is to increase of adherence piety. In Islam it do by speech or popular with “da’wa”, also trough routine teaching in mosque. Content of piety is imitation of prophet conducts, application of the holy book teachings, etc. other example might be pietism movement in German in 17th century who emphasizes on devotional experience and practice of religion.
According to Saba Mahmoud, there are various spheres in increasing piety, such as Mosque, klenteng, church. In this sense, the mosque movement goal is introduce a common set of shared norms by which one is to judge one own conduct .

c. Agent and dialectic process
In dialectic process, need an agent to ensure process in the way. Although in Berger theory seem one person has full autonomous in the society and externalization merely result of individual reflection of the reality the actual process works in the complex systems. Who is agent of piety? I think agent of piety is can be states, religious organization, preacher, and culture. I identified in Confucian cases, agency has significance role to increase piety. The agency is MATAKIN, preacher, businessman, and young school organizations.
Probably, dialectic process between person, agency, and religious teaching can emergence or determine kinds of people piety. Beside its, person must be active in the arenas, in the process of externalization, internalization, and objectivation.

Filial piety: Original concept of Confucian piety
Confucianism based one Confucius teaching that usually call as first master. Confucianism has strength influence for china civilizations. According to Huston smith Confucius teaching most focus to answer human problem, rather than explain god matter. Human is priority rather than good, he insist how human will understand god, if he/she did not understand who him/herself. His teaching tend to emphasize morality, the morality propagates trough theater, school, household, temple, even festival has religious a sense .
In Confucianism human is very central, so it delineated by two mandarin words and interferes as beneficence, benevolence, lovely full, etc. highest beneficence is jen, to call first and end of benefaction. Content of Jen is sacrifice, belief, and philanthropist.
A kind piety which very interesting is filial piety; that is relationship among members of the family to ensure all member of the family respect each other and have good moral who will lead to good attitude in the society in general. It is also can enclose private ego into an open self which significance in the society. Fellows by quote Legge in “The book of rites” shows that filial piety has both rights and responsibilities:
What are the things which men consider right? kindness on the part of the father, and filial duty on that of the son; gentleness on the part of the elder brother, and obedience on that younger; righteousness on the part of the husband, and submission on that of junior; with benevolence on the part of the ruler, and loyalty on that minister .

In Chinese belief, Moree states that children owed their parent absolute loyalty and obedience. Chinese law reflected this relationship; for example, a father was within his right to kill a disobedient child, and son could be executed to care parents in their old age, to produce descendants who would continue the family line, and to perform ancestral rite
Prof. Elaine also contends that in Confucianism, since our own bodies are gifts from our parents, it is a duty of filial piety to keep our bodies as healthy as possible, and should not let them hurt without good moral reason. Our bodies can also be seen as vehicles to realize our morality. If we have a duty to be moral, we also have a duty to keep our bodies healthy .
No wonder, filial piety concepts influence to Chinese, because by this piety they develop good morality in the family and bring it out to the society. Filial piety likes starting point to begin beneficence to wider ranges in building harmony or toleration in general.

Confucianism in Indonesian
In relation to freedom of religion, Confucianism underwent three phases; that are freedom eras, discrimination eras, and freedom eras. First freedom begins at time before 1967; discrimination times begin since 1967 until 2000; and the last, re-freedom begin from 2000 until…
First freedom signs by codification times Confucianism as religion. According to Lasiyo, primarily Confucianism is just a culture that Chinese practiced in limited areas . They embrace Confucianism as belief, philosophy of life, and culture. It can be understood because Confucianism is inherent part of Chinese culture who influence very well to Chinese civilization. They do ritual accordance with practice of their ancestor in China. Basic Confucianism is Confucius teachings, and little Daoism. At that time Confucianism not yet organized as religion. Legalization of Confucian as religion, according to Suryadinata, begins since 90 years ago. At that times, there is Chinese organization, namely Confucian organized by THHK (Tiong Hoa Hwee Koan) . They decided The Five Classics and The Four Books as their holy books, and “Thian” (heaven) as God. Festivals, rites, and roles of worship also are determined to unify practice of religion national conferences of Confucian in 1967 . Also in 1967, Confucianism made structure of religious leader, that are Haksu, Bunsu, and Kausing (like priest in Christianity) . Other important decision from that conference changes name Gabungan Perhimpunan Agama Konghucu se-Indonesia (association of group Confucian Indonesia) or GP AKSI to Majlis Tinggi agama Konghucu Indonesia (High Confucian assembly) or MATAKIN. But, the most dramatic news in 1967 is Instruction of president no. 14/1967 who decided Confucianism is illegal or prohibit religion in Indonesia.
Confucianism enters to new period as prohibition religion. Hikmat Budiman (2005:p44) says that Confucian as minority is victim of discrimination regime power. They have no legitimate to develop their religion, even have no legalization to embrace it religion. Confucian obliged to convert their religion to Islam, Christianity, etc. Pak Chandra, one of my respondents says that in new order eras Confucian feel un-comfortable in doing religious activity. Several people who choose did not convert to religion must hide their belief and writes other certain religion in the national card. But, many Confucian convert to Christianity, as Pak Margo chief of klenteng Poncowinatan says to me. If Leo Suryadinata (1995:p194) remarks, that in 1970 Confucianism has three millions adherents. It means, in that times Confucianism has 0,6% of entirely Indonesian citizen . After Soeharto policy, Confucian decreases very well. Actually, there is no research decreasing of Confucian is really influenced just political factors, or it also influenced by other challenges or emergences from individual person. However, I think prohibition of religion can influences psychology of adherence and inspired to seek comfortable situation by follow states role or avoid it.
In 200 they got the third phases of Confucian religiously. Prohibition of Confucianism was end in Gusdur hands, trough Keppres (decree of president) no. 6/2000 he decided Confucianism as one legal religion besides Islam, Christianity, Protestant, Hindu, and Buddha. Confucianism becomes sixth religions that government appropriated. It is “new eras” for Confucian to rebuild their religions. They can worships, making festivals, celebrated Imleks, and going to Klenteng every times. In freedom eras, what great things would they do?

Increasing piety
December 29, 2008 probably is historical moment for Yogyakarta Confucians. About 300 Confucian come to klenteng with new hope they can survive as in before 1967 eras. They are comprise of man, women, children, juvenile, and invitation from Magelang, Ciamis, Solo, and Jakarta. Their aim is to do celebrate reestablishment Makin Yogyakarta and to do first worship. In the other hand, in the moment is also to hear Confucian preacher from Jakarta, by target to increase adherence understanding about Confucianism.

1. Makin’s Revival
Makin is vital organization in Chinese movement that has establish since 1967. Structurally, Makin is under Matakin, location or operational areas which differs Makin form Matakin. Makin’s responsibilities is managing Confucianism in the district areas. Usually center of makin movement is klenteng.
Perhaps, 2008 is moment of Makin to go up, they has planed to survive again as religious organization which has responsibility in keep existence of Confucianism in Indonesia. makin has survive in the history, even they has do great job in regulate Confucianism in Indonesia. Such as, in determining the legal holy book, structure of religious prominent, festival, etc. Nowadays, Makin has responsibility to repair Confucian conditions after long ago cannot active freely.
Matakin’s duties seem very hard, according to history; Confucianism has become victim of discrimination. One think that become focus of Makin is, according to Pak Widi, is to give basic doctrine of Confucianism for adherence, especially young generation. As minority, if they have no strength doctrine is potential to emerge conversion of religion. Moreover, in school curriculum there is no Confucianism subject, thus seem young of Confucian children lack in Confucianism doctrine.
Pak Candra says to me that Makin movement has quickly spread to many district in Indonesia. In almost all big cities Makin has head office to move reorganize Confucian. December 29, is just for reconciliations between Confucian and Makin, and between Makin Yogyakarta and other Makins; because of Makin has move since 2000 after Gusdur emerges his policy.
Rising Makin also is followed by student movements. There are several organization young Confucian students that are KAMPAK, TAPAK, and PAKIN. Pakin actually has established since new order eras, and in the times Makin job very much implement by Pakin because Pakin has legitimate to exist. Pakin members are student universities. Tapak and Kampak are new organization. Level of those organizations is student in high schools.
Both Makin and Young organization aim is to elevate religious teaching in order become part of life Confucian that not merely based on devotion, but also by knowledge. To support that mission, pak Margo informs that there is a routine activity in solo, such as short course for Confucian. But he did not inform to what time is usually do.

2. Religious preach
One activity that I think has big applause for Confucian when I participate is religious preaching. Speaker is Ws, Budi Tantomo. He comes from Jakarta. His profession besides preacher is chief of international school in Batam. He is one of the better Confucian preachers today, pak Widi states to me.
There are many Confucian who participated in the preacher. Some of them seem high school student, but majority is older. Klentang poncowinatan has no Haksu, Bunsu, and Kausing. One Haksu that also responsible in Klentang Poncowinatan is Haksu Tjie Tjy Ing and Ws, Adjie Chandra and both of them stay in Solo. Thus, perhaps one reason in this program has many participants. Wheras, Matakin also acknowledge that it the first time preach and worship who organized by Makin.
Speak materials of Pak Budhi is about the doctrine piety. He explains what is the meaning of being Confucian? What the main core of Confucianism, practice of ying-yang, and love as heart of jen. He emphasize to build strength character or “watak sejati”. Confucian must establish strong characters in the heart by following the sacred way. Yes, it is no same between condition Confucius later and Confucian today that affect to character responds of people, but being Confucian is walk in the way of respect and love. He emphasize to build piety trough moral way.
According to Pak Budi, Confucian is not easy to understand. He says that outsider sometimes misunderstanding about Confucius teaching. Such as “Thian” that understand as heaven. Te problem is because Confucius teaching very much uses pictogram. Mandarin world in character is pictogram, and it arranges by many symbols. Such as in understanding human, by placed two straight lines that has meaning the heart of human is always straight. That refers to Confucius teaching that human potent are basically good.
He sometimes speaks with using mandarin language (Tiongkok). In one hand, he also writes mandarin language in the white board. He explains what the meaning of every character of Chinese, he also explains what the meaning and correlation in Confucian conducts. I see not all participants understand. Jhonny, one of the participant, says that he little understand language Mandarin, but not very well understand meaning character mandarin word. Perhaps, many younger Chinese have no spoken mandarin again.

3. Adherence enthusiasm
Seeing a lot of participant in preaching indicates that Confucian enthusiasm increase in religious matter. According to Pak Margo, outside festival is also interest Confucian to go to Klenteng increase well. That statement justified by Pak Parman, klenteng parking operator, he informs that amount of worshipper who came to Klenteng increasing enough after 2000. It seems that Gusdur policy in effect to elevate people to make rite in Klenteng, rather then at home. For Confucian, it has good effect because social relationships between them also increase.
The adherence enthusiasm caused by, accordance with pak Widi statements, they are easy to being virtue. In new order eras, Confucian under pressure and cannot express the belief in public. Jhonny states that he in new order eras just come to Klenteng one times, now he comes twice.
Several festivals and songs created to increase Confucian piety and social relationship, such as, song “umat konghucu bersatu” (confucian union):

Umat Konghucu Selalu Bersatu

Sepanjang masa hidup teguh iman
Akan bawakan damai dan sentosa dengan cinta mulia
Hadapi rintangan nabi bri jalan
Bagi semua insan sumber abadi ajaranmu nabi
Membina diri dalam jalan suci
Kebajikanlah pedoman lakuku
Umat konghucu selalu bersatu.

Semua saudara

Aduhai mengapa gelisah
Aduhai mengapa bermuram durja
Merasa hidup sebatang kara
Dan mulia it firman
Usia lanjut atau muda
Semua didalam kuasa thian
Kaya Thian susilawan selalu tekun dan bersungguh dalam pergaulannya
Selalu susial di emphat penjuru lautan
Adalah saudara mengapa gelisah

There is an enthusiasm spirit in that song which can elevate psychology of Confucian. Although they are minority, they belief they are unified by faith. As long as they are embrace Confucian beliefs, they all covered under Thian. Content that song seem has spirit to increase piety, both piety in term devotion to god and social piety.
Enthusiasm outsider Chinese to embrace Confucianism emerges, in proof several peoples convert to Confucianism. For example, H Mami who decided to choose Confucianism as his reeligion, wheras he Islamic embracing before. Pak Widi, mas Chandra also not Chinese, but they have embraced Confucianism since 10 years ago. That is one example success of relationship among Chinese with indigenous.

4. Klenteng, culture, and religious toleration
Last one interesting aspect of Confucianism is Klenteng. It is symbol of culture, religion, and toleration. All the element unifies being privilege Chinese identities, which differs them from other religions, other cultures, and other ways to respond diversities.
One function might be being a symbol of cultural union of Chinese in overseas to keep their Chinese identities from generation to generations. I think they success to do it, even though Chinese has existed for long periods in Indonesia, since Nusantara’s kingdom eras until now, they show ongoing survive. Under government ban, Confucian activities has been doing in klenteng, thus klenteng is last castle to safeguard Confucian cultures. Indeed, several aspects of Chinese cultures being popular today, for example Klenteng, celebrating imlek, Angpau, and Barongsai. All of it is unique heritage that become one part who colored Indonesian cultures.
As symbol of religion, klenteng is place for worship and placed god, ancestor statues, sacrifice, candle, joss stick, ritual, and religious festival. There are many rooms as placed to put different ancestor or god. There are rooms for Confucian, Dwi Kwan in, Tao, even Buddhism. By the way, klenteng Poncowinatan is “klenteng Tridarma” or klenteng for three religions that are Confucianism, Taoism, and Buddhism. Every religion has different room. In principle, they are union as Confucian ancestor and their teachings practices as complementary, such as in ying-yang concept. But, every religion has privilege room; even every one probably has different favorite places to worship. There are thirteen rooms in the klenteng Poncowinatan, so adherence can choose one favorite place. Generally, Confucian did not worship just to one God, they also worship in different rooms. As such, favorite room for young Confucian is Di Zang Wan Gu Po Dan, an altar to tell fortune and medicine.
Klenteng has become meeting point of the three great religions of Chinese. Muhdi kholid says it is very good example for learning toleration and democracy . Yes, I suppose among Confucian, Taoist, ad Buddhist have good relations. It is public sphere that make toleration possible. Trough klenteng they can meet and worship together, at the times they also can re-remembering their ancestor and their existence in overseas.
I must confess, in this case, relationship among Chinese religion is better than Abrahamic religions, namely Judaism, Christianity, and Islam. Although they promise from one belief to monotheism, their relationship always colored by conflict. Such as conflict in Palestine, the conflict claims of ownership of the holy place for three religions. All of them claim as the legitimate one that has privilege property to it.

Conclusion
Thus, in Confucianism cases, freedom of religion influence to increasing piety. It delineated by increasing Confucian movements, enthusiasm adherence to worship and comes to Klenteng, appearing Confucius preach, and toleration among people Chinese and indigenous. Other effect of freedom also enhance indigenous interest to convert to Confucianism.[]

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Introduction
Science theory of religion is name given to the new approach in religious studies that try to find theory and meaning religions outside of the revelation process. This theory supposes to understand religion as natural phenomena (called as natural religion) by using science approach. Voltaire, David Hume, etc believe that natural theory or science theory will help them to solve the problem of religion as well. Religious approach is not sufficient to understand religions comprehensively. It more bias doctrines, great tendency to false other beliefs. Whereas, objects study of religions are voluminous. Religion appears in many cultures, unlimited to geographical areas. Religion could find whenever, many people believe and practice it until now with different views. In this way, natural theory emerges as an effort to find religion and it correlation with others, also idea, basic, deepest meaning, originality, genesis, motif behind religion, and so forth.
According to the Daniel L. Pals books “Seven theories of religion”, first person who propose the name of science religion is Fredrich Max Muller, in his book “introduction to science of religion”. For first glance, this approach affect by Darwin’s book, the origin of species (1856) and its startling theory to the evolution by natural selection. Moreover, Max Muller promoted his idea “science of religion” after Darwin published his book. Muller for the outset of his publication has many reactions, because the phrase of science religion is dazzling. It is impossible to combine two different things, religion as fixed doctrine and science truth which can change every time.
However, Muller believes that science approach will help the theologians, or scholar of religions to apprehend religion more comprehensive. Science also can be solution from the boundary of religious approach. Science approach will more flexible to define varieties of religious phenomena. In the other hand, science has many methodologies that can used to see the religion from different facets. Appropriate with the contexts of religion in human life. They believe that it was possible to explain not just aspect of religion but all of religion. It because of the great advances that hade been made in the study of anthropology, philology, language, mythology, history, archeology, etc.
Muller background study is philology. He assumes that words which the Goethe once wrote about human language also can be applied to religion: “He who knows one, know none”. That statement contends pluralism and intellectual spirits. To proof his statement, he begins to analyze the doctrine and myth of ancient India. He writes knowledge of ancient India, which he becomes popular by that. Muller also preside over his colleague in translation project of east religion scripture, such as Hindu, Buddha, Zoroaster, Confucian, etc. By this project, He found that between some religions had similar sources; that are Aryan, for Hindu, Buddha, Zoroaster; and Semitic language for Islam, Christianity and Jew. For his merit Muller called as “father of comparative religion”. What Muller got is like ancient Greek found, that there is similarity between Zeus (Egypt God) with Apollo (Greek God) indeed.
I see, this natural religion is inspired by enlightenment spirit in Europe. It tries to become more rational to know religions. With open the door to a new of explaining the many form of religion as they presented themselves to missionaries, theologians, explorer, and other in all their conflict and confusions. Whatever the different belief of the various Christian sects, all of these could be traced back into natural religion of the first human beings, and transformation into modern form of it distortions. This natural religion came from reason, because religion cannot be explained by the authority of religion as they declared. Natural theologies both believe and un-believe to God. Theory of natural religion tries to answer why religion existed, and why many people believe it. This all indicate the enlightenment which drive Europe people become rational societies, in the other hand reject irrational doctrine, or domination interpretation of church accordance with the truth.
In Seven Theories of Religion Daniel L. Pals introduces the reader to seven "classic" theories of religion. He examines the arguments presented by each thinker. Who explains earliest researchers who tried to develop theories of the nature of religion and everyone who has come since owes them a debt. He then compares each approach and offers a critical evaluation of the status of theories of religion. Pals explores the controversial "reductionist" explanations of religion espoused by Sigmund Freud, Emile Durkeim, Karl Marx, Tylor, and Frazer. Pals then discusses the work of Mircea Eliade, he concludes with two of the twentieth century's most celebrated anthropologists, E.E. Evans-Pritchard and Clifford Geertz, whose approaches lead toward an appreciation of religion's distinctively human dimension and the ideas, attitudes, and purposes that inspire it. Now, I will explain general theory of Tylor, Frazer, Freud and Marx below:

EB. Tylor and James Frazer
EB. Tylor and James Frazer tried to develop theories of nature of religion. They defined religion as spiritual beings. For Tylor Religion is thus systematized animism, and it exists to help people explain events which would otherwise be incomprehensible if it weren't for invisible spirits behind everything. Frazer is often associated with what is sometimes called as magic theory of religion, rather than animism, but in fact he was disciple of Tylor, who readily took over his mentor’s main idea and method while adding certain new touch in his own theory.
Tylor is evolutionist. There are two doctrine usually evolutionist beliefs, that is psychic unity, within the human race, and the pattern of intellectual evolution over time. In fact, he argues that our religion today is improvement from prehistory religions. Religion develops from simple form to complext forms. The development of religion is influenced by intellectual improvement and by the way they got foods. Tylor, in the book primitive ofculture, argues that in prehistory society, savage philosopher tried to find answer some question, like what is live, death and meaning of dream. This problem arise an awareness, live not solely human. There is another existence behind bodies; they called it spirit or anima. In his views, prehistory religion--who believe to anima behind all thing--, arise from misunderstanding or confusion between dreams and reality, and the associated problem of death. It suggests that the soul is the primary constituent of religion, and that exist. The soul is extended into inamenate processes, which are also understood to possess souls and thus be conscious agents.
Tylor theory in brief is: (1) The essence of religion is animism; its a spirit behind all things; (2) Every human being is animated by soul, or spiritual principle; (3) Natural movement influence by power of that spirit who exist behind natural phenomena and personified as gods and goddesses; (4) They belief that god and goddesses have similar system with human governs, than arise belief of structure power of gods and goddesses; 4) The structure of power gods and goddesses arose awareness that actually gods and goddesses come from one god, than emerge monotheism.
In one hand Frazer (1854–1941) thesis is that old religions were fertility cults that revolved around the worship of, and periodic sacrifice of, a sacred king. This king was the incarnation of a dying and reviving god, a solar deity who underwent a mystic marriage to a goddess of the earth, who died at the harvest, and was reincarnated in the spring. Frazer claims that this legend is central to almost all of the world's mythologies. The germ for Frazer's thesis was the pre-Roman priest-king at the fane of Nemi, who was ritually murdered by his successor.
Frazer theory well-know as magic theory; that is an assumption that nature works by sympathetic magic. He argue that savage people in prehistory periods think two things can some way be mentally associated they must also physically associated in the outside world. Mental connections mirror physical one. Magic more systematic, he says as pseudo scientific. The magic work by two principles: (1). Imitative, the magic connect by principle of similarity; and contagious. (2). Contagious, the magic of contact, which connect with principle of attachment.
At least in part, this analysis suffers from not adequately addressing the social aspect of religion because according to Tylor and Frazer, religion and animism are purely intellectual moves with the social aspects being simply secondary. Although they reveal the intellectual component of religion as an attempt to explain things, it is clear that religion involves much more.

Freud
Sigmund Freud is a name familiar to anyone who has studied cultural, intellectual and scientific history. According to him, religion is a form of mass neurosis. Thus, religion is illusion. It exists only as a response to deep emotional conflicts and weaknesses. Since it is nothing more but a by-produce of psychological distress, it should be possible to eliminate the illusion of religion by alleviating that distress.
Ilussion is to describe unconsious condition, or something nothing that people believe. Because neurosis is anomaly, sympton of illness. he reduct this term to religion, because originally emergence of religion same with the neuroses. He describeb this identical problem by presented Oidipus complex myth. this complex tells a man who kills his father, marries his mather and in guilt tears out his eyes. For freud that is origin of religion, because a man has broke prohibition to married with his clan or incest. The man than feel guilty, he became confiuse
Unfortunately, psychoanalysis, upon which Freud's ideas about religion rests, is not as scientific as people have assumed. Feud's arguments from analogy are furthermore rather weak and too often his position is circular. Although he was successful in getting people to recognize that there can be hidden psychological motives behind religion and religious beliefs, it is clear that religion involves much more.

Durkheim
Emile Durkheim is singularly responsible for the development of sociology as an academic discipline, championing the importance of society - social structures, social relationships, and social institutions - in understanding human nature. Darwin is evolutionist followers, but he rejects the normative evolutionary assumption that a later form is better than an earlier form. He argues that there is no false or better religion. All religions are response to as specific societal forms and thus all true representation.
Difference with Frazer, he sees religion arise not from misunderstanding in apprehend from dream and realty. But, from reflection of society; it is also key to build societies. He argues that religion is a system of ideas with which the individuals represent to themselves the society of which they are members. Religion is social affairs and the product of collective thought --it is a product of history. Thus, the entire characteristic attributed to religion and human nature come from society itself. In the other hand, society exists and lives only in and through individuals.
Durkheim defined “religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and sounded by prohibition.” This definition brings together the primary element of the sacred/profane and its relevance to the welfare of the entire community. He states that religion eminently collective.
The sacred and profane as the essential aspect of religion should be seen as interrelated. It must be understood in relation to group identity. The individual cannot penetrate the sacred without entering into relations with extraordinary powers. Hence, in the midst of this effervescence, Durkheim contends, the religious idea seems to be born. By concentrating itself almost entirely on in specific moments, collective life has been able to attain its greatest intensity and efficacy, as well as give men a more active sentiment of the double existence they lead.
Like Freud, Durkheim sees that totemism as the most elementary form of religion. It is a symbol of worship in primitive society. Totem is a material expression something else. Totem not only symbolizes God, but also the society which worship it. In fact, the god of the clan is personified under the visible form of the totem --generally animal or vegetable. The totem's comes from its psychical power over its worshippers as well as its moral authority over the society.
Totemic signs is like the visible body of god; its religious force. Religious forces are moral powers because they translate to the way in which the collective conscious acts on individual consciousnesses. Totems have a dual purpose: they animate and discipline minds, but they also believe that it makes plants grow and animals reproduce.
If they believe that totem represents the sacred, and the sacred is their societies itself, the sacred is representation the group as well as divine. The profane, in opposition to the sacred is outside or not member of the group. The society, the sacred object, and the divine must all represent same thing, that is, society itself. He suggests, this analogy can be extended in all religion.

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Introduction
Nowadays, every religion faces some contemporary issues such as gender, ecology, and religious dialog. The issues become crucial because these issues have been forgotten for long time in previous era. We realize the fact that almost all religions are male oriented. God often be portrayed as masculine figure, women were often positioned as second priority, men is more privilege to interpret religious doctrine, and women were often supposed as the source of sin. Therefore in last time, women always placed in inferior position. However, in recent era, religion has to face another fact that women are equal to men, consequently religion has to explore their basic tenets and traditions that acknowledge women fairly. Moreover, many religions today try to develop respectful conduct to women. In this paper, I will look into Confucianism response in Gender issue, especially according to MAKIN in Solo.
Another issue that is often related to religions is ecology. Natural disasters that more often happen in Indonesia and many places in the world make many people concern to save the nature. People blame capitalism and free market as the source of this sad fact, but some blame religion that provides some verses which allow people to exploit nature because God create the nature for human needs. This debate rise interest to research religious teaching that friendly to nature. This notion in Confucianism perspective also will be presented in this paper.
The last issue that will be reported in this paper is religious dialog issue. This is an important issue today because religious conflicts are often happen in Indonesia. Every religion, without an exception, has to develop religious tolerance to diminish religious conflict. Religious dialog has to be held in order to build mutual understanding among religion. Confucianism as the “new” official religion in Indonesia perhaps has not been really involving in this subject, but this paper will give some information that given by respondent and other sources.
The subject to be studied in this paper is MAKIN in Solo Central Java. MAKIN stand from Majelis Agama Konghucu Indonesia (Indonesian Council for Confucianism), in Chinese language it called Kong Jiao. Today there is MAKIN in every province in Indonesia, but MAKIN in Solo is the first MAKIN in Indonesia. Before called MAKIN in modern Indonesia, the name for Confucian association is Khong Kauw Hwee that was established in 1918 in Solo. In President Soekarno era, this association changes the name by Perserikatan Khung Chiao Hui Indonesia (PKCHI). After that, this association changes the name many times. It was changed to be Lembaga Sang Khungcu Indonesia (LASKI) in 1959, to be Gabungan Perkumpulan Agama Konghucu se-Indonesia (GAPAKSI) in 1963, and under Soeharto era this association changed to be Majelis Tinggi Agama Konghucu Indonesia (MATAKIN). After MATAKIN moved the office to Jakarta, Solo office became MAKIN.
I did my research in MAKIN Solo in December 22-23, 2008. My respondent is Mr. Bunsu Adji Chandra. Bunsu is a level in Confucianism clerical that means preacher. In the first day interview, I ask about MAKIN response to some issues such as gender, ecology and religious studies. In the next day I study some religious symbols that appear in the office and in the Li Thang (Confucianism Shrine). However, in this paper I just want to explore and discuss Confucianism perspective related to three issues that I have mentioned above.

Problem
What are MAKIN views and responses to gender, ecology, and religious dialog issues?

Thesis statement
MAKIN Solo has good views and response to gender, ecology, and religious dialog issues. MAKIN has many examples from tradition and religious tenets that supported this issues. Moreover, MAKIN also has been doing some programs that concern to the issues.

Research Findings and Discussion
A. MAKIN’s View and Response to Gender Issues.
Bunsu Adji Chandra explained that in Confucian is strong related to Chinese tradition. Therefore, in early Confucianism history, (in ancient China), respecting women is something impossible. In that era there was tradition that a son is more valuable than a daughter. They believe that only son who has privilege to continue family’s name (Marga). When parents passed away the name of family will be derived to son, it could not be given to daughter. Even, parents who has no a son will be seen as people who didn’t have devotion to ancestors. A grandson will be called insider and granddaughter will be called as outsider because the granddaughter only will be other’s wife and excluded from family line. Therefore, in social construction, women in ancient China or early Confucianism are very inferior. This tradition still occurs in some family in modern era. It also sometime happens in work places. Therefore it is becoming a challenge for Confucianism to reduce this problem.
Confucianism researches their tradition to find some teaching that can be used in women emancipation effort. Considering the tradition, Bunsu Adji Chandra told me three reasons in respecting women. First, there is a very important woman in Confucianism tradition. She was Guan Ting Cay. The story mentioned that there is a man in ancient China who has 10 children. 9 of them are women, so he only has one son. He was very sad because of that. Then he married again with Guan Ting Cay. Because she know that her husband really want a son, she always pray to Thian to be bestowed a son. The dream come true, she has a son, and her husband was very glad. The son was namely Kongzi or Confucius who became a great person in China history. When Kongzi three was years old his father died. People believe that Guan Ting Cay has educate Kongzi very well, as a result, Kongzi become a smart and very kind person.
The second reason is a story of Bing Cu. He was also an important figure on Confucianism; he was a prophet who continues Confucius teaching. Since he was born, he has no father because his father has died. This orphan boy looked after only by his mother. His mother able to educated him to be a good person. It is the evident that women has great role in human life.
The third reason is the core concept in Confucianism, Yin-Yang. It is the balance principle. Relating to gender issue, Bunsu Adji Chandra interprets this principle as equality of men and women. He said that through this concept, Confucian believe that men cannot stay life without women as well as women cannot stay life without men, because both of them are complement each other. If one of them doesn’t exist, human life will not continue. Therefore they have to respect and love each other.
The effort to reinforce women is not only in the discourse, but also in practice field. MAKIN established an association for women namely WAKIN (Wanita Khonghucu Indonesia). They have various programs, it is not only develop women skill for daily life but also gather them in social life including education and health. WAKIN also cooperate with other women activities like Dharma Wanita in order to expand their role in women development. Therefore MAKIN views to gender issue is that Confucianism respect women as equal partner for men in the life, therefore women movements has to be reinforced.
MAKIN effort in gender issue that based on teaching and history is very useful to cultivate gender awareness in Confucian community. Moreover WAKIN as an institution that developed by MAKIN is a good effort to manifest their concern to gender issue.

B. MAKIN view and response to ecological issue
According to Bunsu Adji Chandra, Confucianism teaching about ecology can be seen in the concept of sab jay and some rituals that has purpose to appreciate natural signs. Confucianism has concept of sab jay (three fundamental realities) that teach people about three kinds of relation. First, religion is a relation between human and the creator. Bunsu Adji believe that Thian is the only one god, Thian as the creator of universe. Second, religion is human inter-relation. Human relation divided into 5 pillars; relation between husband and wife, parent and child, ruler and subject, sibling and sibling, and friend and friend. The third part of sab jay, is relation between human and nature. Bunsu Adji said that Confucian may not destruct nature although they also have the right to utilize nature for they need.
Other proves that maintains Confucianism respect to nature is through rituals or ceremonies that related to nature phenomena. Confucianism is Chinese origin, therefore some rituals also following Chinese climate. In the autumn Confucian held Gap Go Meh ritual. In summer there is pek cun ritual. In fall season they celebrate Tyong Ju and in the winter they celebrate Tak Ping ceremony that always done in December 22. The rituals are expression of thanksgiving and hope for the luck in every seasons. In ancient China, most of people life in agricultural society, therefore they always closely related to nature. These rituals always remain them to respect the nature.
When disaster happens, Confucian has different views for it. According to Bunsu Adji Chandra, traditional Confucian will say that the disaster is expression of the anger of god. Perhaps it is happen because people didn’t accurate in performing ritual or in giving offering. Therefore, they will pray and even repeat their ceremony. However, the modern Confucian will view the disaster critically. They will realize that disaster was also happen because of human faults. If people didn’t destroy the nature, the disaster will not happen.
According to Bunsu Adji This critical view also based on Confucianism sacred text. It based on Bing Cu teaching: “Bing Cu said that plants in Mount Kyu have destroyed by human because many people come and established a city near the Mount Kyu. People take the woods from the forest but doesn’t plant anything, it make Bing Cu sad because it is not good for nature.”
Another story is about King Yao who saves the inhabitants from flood. Flood was coming every year in ancient China, therefore King Yao ask people to clean the river in order to make the water flow freely. Through this way King Yao has safe his people from flood. The care to animal is also shown by Shang Tang. Shang Tang walk in the jungle, he saw a hunter who use net to trap many birds whether the big one and the small. Shang Tang broke the net, therefore the small or the young bird can free from the trap. He said to the hunter “birds also has right to keep it existence”.
There were abundant story about Confucian prophets who very respect to nature. Shun, Yu, Shang Tang, Tian Zhi, Mu Duo and Kongzi (Confuze) himself are some Confucian that has give example to threat nature respectfully. This story maintains that people may not destroy the nature. Because exploitation to nature is not only bad for the nature, but also will bring bad effect to human’s life.
In the book of Clung Yung also mentioned that if there is no balance between heaven and earth the life will not appear. Confuze also said that people who live in the perfect middle way should keep the nature from any destruction. He also said that those who cut plants and sacrifice animal not in the right time is out of devotion. In Confucianism, people will got the hardest punishment when they are out of devotion, whether uncommitted to parents, teacher, society and nature. Moreover, in Confucianism, one form of devotion (xiao) is keeping good name of family through keeping their heir to us, including plants and animal that has ever given by parents.
Bunsu Adji also recite Li Ji, chapter Yue Ling about prohibition to disturb nest, egg, and young animal. There is also prohibition to catch fish by destructing river or lake because the young fish will be died as well and disturb the nature balance. In other part, Meng Zi advices a king by saying, if you want to be a king who beloved by citizens, you have to give welfare to them. The way to do it is by keep the natural condition of river, hill, animal, plants and other nature matter.
In practical field, MAKIN always supported to every effort related to ecological issue. They cooperate with some company to make health environment around MAKIN be healthy. MAKIN sent their adherents to participate in reforestation effort.
MAKIN through its educational division always teach the student to love nature, keep environment, and always care to ecological issues. MAKIN Solo has a Kindergarten and Elementary school. In this educational institution MAKIN always teach to student how to love animal, plant, river and ecological matter around the environment. The teaching is based on Confucianism teaching; sometime also quote other religious teaching, and the scientific explanation about the nature matter.
Therefore, MAKIN doesn’t only propose their religious teaching about ecology awareness, but also through real actions.

C. MAKIN view and response to Religious Dialog
According to Bunsu Adji Chandra, in Confucianism tradition, people can be called as successful if they can cooperate with people who different from us. People who different from us has broad meaning. it can be mean people who has different character, people in different country, and it also can be mean people who have different religion. Therefore, Confucian will be success if they can build good relationship with other religion through dialog and cooperation.
Bunsu Adji also said that the perfect of life can be achieved by many ways but the goal is one. He, himself, looks other religion as equal media to the truth as long as they do their religious teaching with pure heart and never hurt other religion. He added that in Confucianism teaching every human is basically good. Every human were born as pure without any sin or fault. Genuinely, people are good, and the obligation of people is to keep this cleanness forever.
In the social life, very often we face differences between people. The differences of belief often lead people into debate, including in religious dialog. Bunsu said that Confuze has taught to us that “when we have different intention we may not to clash over other, but we have to find any similarities between us.” This is really good teaching for alleging religious dialog.
Bunsu Adji Chandra is a chairman of FKUB (Forum Kerjasama Umat Beragama, Religious Cooperation Forum). It is an organization that appears in every province. This organization supported by government. The task of FKUB is to keep good relationship between religious communities. The members are representatives of each religion in Indonesia. Through this forum MAKIN Solo plays role in religious dialog. He often go to other communities to promote religious dialog. The intention of his work is to got mutual understanding among all religions, therefore they can develop cooperation in social life.
Bunsu Adji said that dialog has to be happened in grass-root level. Religious dialog in Indonesia is not a new agenda, but it has been running for long time. In fact, the dialog is just done by the religious leader. The religious leader perhaps can be tolerance each other but it will not bring any result if they didn’t say the same thing to their adherents. Bunsu said that many religious leader who good, very inclusive and pluralis in FKUB forum, but when he back to their members, he say different, he became a exclusive person. According to Bunsu Adji, it is common phenomena because religious leader always wants his/her adherents to be fanatic to their religion. Therefore, it is the real problem for religious dialog. That’s why he propose religious dialog in grass-root level, not for religious leader.
MAKIN promote religious dialog and mutual understanding not only through FKUB, but also through their educational institution and through sermon that done by every Confucian preachers. Religious teaching that very tolerance to others belief is that developed by MAKIN is the good seed for freedom of religion in the future.

Conclussion
MAKIN Solo has good views and response to gender, ecology, and religious dialog issues. Confucianism has some examples of extraordinary women. This historical fact proves that women has played great role in human life. Therefore women must be respected and positioned equally. In order to that MAKIN held some programs. They establish WAKIN as the association for women to struggle their right.
MAKIN also has good view to response ecological change in this world. Confucianism has abundant examples of good treatment to nature. The examples derived from religious teaching and story from some sacred books. In the practical field, MAKIN always support and play role when there is any event to save ecology.
MAKIN plays roles in developing religious dialog. They inclusive view based on their understanding on Confucianism teaching that really respect all diversity, including diversity of religion.
by: erham budianto

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