Confucian Response in Gender, Ecology, and Religious Dialog Issues; Study on Confucianism Council in Solo, Central Java

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