Influence of freedom religion to religious piety

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.[]