By: Imaro Sidqi

Tolerance towards ethnicity, religion, ethnicity, and culture is actually a very basic thing and should be done by humans as a form of belief in the creator that humans are actually created to have different diversity. However, the question is whether the current tolerance has been implemented properly? The answer is, of course, no, because tolerance in today’s era seems to be just wishful thinking, but in reality, it fails to be applied in real life. The fact is that in Indonesia, which is known as a diverse and tolerant country, it does not apply it properly and correctly, there are still several cases of racial discrimination spread across this motherland, such as the case of the attack on the Papuan student dormitory in Surabaya in August 2019, cases of expulsion of people because they were different. religion, then the case of assault during the Midodareni ceremony in Solo, as well as many other cases of racial discrimination. These cases are categorized as a form of racial and ethnic discrimination which is proof that Indonesia, which is known as a pluralistic country and is considered to have high tolerance values, but in fact still cannot be separated from the domination of the majority and minority which often triggers racial attitudes and stereotypes.

Even though racial discrimination itself has been confirmed in the law, why has it not been resolved until now?

Rules regarding the enforcement of racial discrimination have indeed been regulated in Law No. 40 of 2008 concerning the Elimination of Racial and Ethnic Discrimination. However, the implementation of the Law during its 12 years of validity was not at all effective in overcoming racial and ethnic discrimination in Indonesia. As stated by Komnas HAM Commissioner M. Choirul Anam, he noted that until now there has been no law enforcement on cases of racial and ethnic discrimination. This is because the principle of prohibition of discrimination and equality has not yet been realized fairly and the legal substance is still considered discriminatory because its formation is not far from political interests. Therefore, it becomes a very natural thing when the conditions of racial and ethnic discrimination have not yet been able to be handled properly. Even though as we know for ourselves that our constitution really protects the rights of discriminated people, it is necessary to strengthen the norms that govern it by making every effort as much as possible from implementation to implementation, so that the law is not only a procedure but substantively. can be implemented properly.

In addition, the problem of racial discrimination actually lies not only in the indecisiveness of law enforcement, racial discrimination comes from the low understanding of the community so that it has an impact on attitudes and behavior patterns that differentiate certain groups. As evidence, a survey conducted by Komnas HAM found around 92.6 percent of respondents admitted that they had never experienced discrimination and 43.8 percent did not know the sanctions for those who violated it. very low. So if this is the case, what is the solution, and what are the alternative implementations?

The author is inspired to reconstruct conceptually and practically about socio-religious moderation which has a distinctive Indonesian basis. This is in accordance with the idea of ​​the demand to find new formulations of thought taken in religion, especially Islam, which is adapted to its habitat. Although the text of this conception is generally intended to solve the problem of religious radicalization, more specifically it can also help to minimize racial discrimination in Indonesia. Because seen from the meaning of moderation itself, in general it is a point of view taken from the middle position of two different/opposite positions, so that it does not lean towards any position in taking its thoughts and attitudes. This middle attitude and behavior can help people who still have discriminatory thoughts against certain groups to be understood as eternal diversity which can then have an impact on tolerant attitudes and behavior patterns. This middle attitude and behavior will bring up a personality that is easy to accept ethnicity, religion, ethnicity, and culture around the environment.

The arguments that underlie this thought include: 1) Indonesia is not a religious state or often referred to as an Islamic state, but a country that has the majority of its people adhere to Islamic teachings; 2) the relationship between the State and religion in Indonesia is symbiotic; 3) Indonesia has superior values ​​that are different from other countries, which are summarized in the five (5) Precepts of Pancasila as philosofische gronslag or the philosophical foundation of the nation; 4) Islamic teachings are very friendly and accommodating to the conditions of society.

There are several roles of socio-religious moderation in people’s lives; First, in the field of social moderation, be friendly, polite, and tolerant among others. Second, the role of moderation in culture; Here, the community acts to understand each other’s culture that has existed for a long time so as not to damage it or cripple it. Third, the role of moderation in religion can be shown or manifested by not understanding that destroys religion (radical, liberal, or the like). Socio-religious moderation roles here provide a friendlier way and a more polite way, against all radical and liberal thoughts in order to create a more peaceful life without any elements of violence and coercion. The presence of socio-religious moderation provides a new nuance in people’s lives; being able to build or create social, cultural, and religious harmony in the Indonesian context, in particular, can prevent racial discrimination in Indonesia.

Based on this argument, the new construction regarding the formulation of the concept of Indonesian-based socio-religious moderation must refer to religious teachings (by not abandoning the values ​​contained in Pancasila as the basic foundation in community life at large in Indonesia). The integrations between the two poles must be mixed and built as a form of construction that complements, strengthens, and complements each other so that a harmonious construction is built. The universal values ​​that both of them have (religion and Pancasila) become the strengthening force of the Indonesian nation in reducing racial discrimination, with the ultimate goal of the welfare of the Indonesian people.

Some of the ideas that have been explained can be applied in the following ways: First, there is a need for political will in order to change the political orientation that is still biased towards the rights of citizens, because as a background we know that the Indonesian government since the New Order is still dominated by certain groups. Second, community empowerment through civil society must continue to be pursued and be more open to all groups without bias by applying the principles of existing legal objectives. Third, build social institutions that have high justice in order to reduce bias towards society, especially in the practice of the world of work.

Based on the new construction, the principle of Indonesian-based socio-religious moderation can be the main source of new inspiration to be planted in the seeds of regulation, of course, this can help create laws in accordance with their objectives, namely to provide justice, certainty, and benefits for the community in particular. to end racial discrimination in this beloved country.