Foto sampul: Dr Asmi Wood, Associate Profesor Nadirsyah Hosen, dan Associate Professor Greg Fealy, dalam seminar “Muslims in Australia after the Sydney Siege” di ANU, Canberra (26/2/15).
Associate Professor Nadirsyah Hosen
Pegiat Interfaith Dialog/Interfaith Dialogue Activist
Semakin makmur sebuah negara maka kian jauh penduduknya dari agama. Demikian menurut survey Pippa Norris dan Ronald Inglehart yang dilakukan di 80 negara. Semakin masyarakat merasa aman dengan ekonomi dan masa depan, mereka semakin sekuler. Sepinya gereja-gereja di Australia misalnya, menjadi bukti kebenaran survey itu. Namun, lain halnya dengan para pendatang Indonesia. Sekalipun sebagian dari mereka sudah makmur kehidupannya, ternyata masih setia mengikuti kegiatan-kegiatan keagamaan. Seseorang yang tadinya rajin beribadah, saat pindah ke Australia tetap menjaga ketaatannya itu. Sementara ada juga yang tadinya jauh dari agama, setelah pindah ke sini justru merasa hidupnya kurang bermakna dan menemukan kedamaian dalam kegiatan-kegiatan agama. Apalagi sistem kerja di Australia memungkinkan seseorang memiliki waktu untuk aktif dalam kegiatan agama dan masyarakat. Terlebih lagi bagi mereka yang sudah pensiun.
Memang, ada dua penanda para pendatang Indonesia di Australia, kegiatan agama dan etnik (budaya). Dua hal itulah yang paling mewarnai mayoritas kegiatan warga Indonesia, upacara keagamaan dan acara kedaerahan. Kedua hal itu pula yang paling menarik ditanyakan kepada pendatang baru, keyakinannya dan asal daerahnya. Tanpa sadar, secara alamiah, sesama orang Indonesia makin sering berkumpul karena dua hal tersebut. Ikatan dalam kesamaan keyakinan dan asal daerah itu jauh lebih kuat dibandingkan hubungan dengan warga di luarnya. Etnik dan agama memang telah menjadi penanda keindonesiaan.
Keuntungan dari kedekatan itu ialah bisa melepas kerinduan yang sama, seperti pada makanan dan bahasa dan budaya daerah. Maklumlah, setelah sibuk dengan pekerjaan dan berbahasa Inggris, ngobrol bersama kawan sedaerah asal sambil menyantap hidangan a la kampung halaman, akan menjadi hiburan yang tak tergantikan. Tentu saja kebiasaan itu ada minusnya juga, yakni kesempatan bagi warga Australia atau pendatang dari negara lain untuk memahami keragaman etnik dan agama Indonesia, menjadi berkurang. Padahal kalau pendatang Indonesia tidak bergaul dengan warga Australia yang lain, maka komunitas di Australia menjadi terkotak-kotak. Memang, fenomena itu bukan hanya terjadi di tengah komunitas Indonesia, tetapi juga di tengah komunitas lain. Karena Australia adalah negeri multikultural.
Keterikatan pendatang Indonesia dengan tanah airnya itu semakin diperkuat dengan adanya ikatan organisasi baik di bidang agama maupun etnik. Warga Muslim yang terafiliasi dengan Nahdlatul Ulama misalnya, membentuk cabang istimewa untuk kawasan Australia dan New Zealand. Tetapi ada juga kelompok keagamaan warga Indonesia di Australia yang tumbuh mandiri dan tidak menginduk ke salah satu lembaga di tanah air. Untuk menjembatani keragaman lembaga keagamaan ini, ada baiknya dibuat satu wadah lintas lembaga agama yang bertujuan untuk mendorong diplomasi antar warga Indonesia dengan Australia. Dengan wadah yang lintas itu, kontribusi pendatang Indonesia di Australia akan semakin diperhitungkan. Setidaknya wadah yang melintasi keragaman agama dan etnik ini akan menjadi tempat berbagi informasi, khususnya untuk lebih melibatkan pendatang Indonesia dalam lembaga-lembaga sosial Australia (community service). Karena kegiatan sosial ini sangat penting bagi warga Australia. Namun harus disadari, tidak semua orang punya kemampuan untuk melintasi diri, agama, dan etniknya.
Terkait dengan dialog antariman yang dilakukan selama ini, tidak hanya di Australia melainkan juga di negara lain, sifatnya sangat terbatas, karena dialog hanya terjadi di tingkat pemuka agama. Kalau ulama bertemu uskup, rabbi, dan pemuka agama lain, semua berjalan baik, sebab di tingkat elit itu tidak ada masalah. Yang menjadi tantangan ialah membuka ruang dialog dengan umat/jemaat yang berpandangan keras, fundamentalis, ignorant, karena merekalah yang biasanya sulit diajak berdialog bahkan cenderung tidak mau mendengarkan pihak lain.
Indonesian Migrants Need a Forum That Runs Across Religious and Ethnical Divides
The more prosperous a country the greater the distance between the people and religion. At least according to Pippa Norris and Ronald Inglehart’s survey conducted in 80 countries. The more people feel confident with the economy and the future, the more they become secular. . The emptiness of churches in Australia for instance, is evidence of the facts of this survey. However, this cannot be seen with Indonesian migrants. Even though some of them lead prosperous lives, they still retain their faith and attend religious activities. The people who were previously diligent in their worship, continue to be diligent when moving to Australia. While those that used to be removed from religion, having moved here (Australia) feel life to be less meaningful and find peace through religious activites. Moreover, the employment system in Australia allows one to have time to be active in religious and social activities. Especially, for those that have already retired.
Indeed, there are two markers of Indonesian migrants in Australia, religious and ethnic (cultural) activities. These two things give colour to the majority of Indonesian citizens activities, religious ceremonies and regional events. These two are the most attractive for newcomers, their beliefs and identification with their orgins. Unknowingly, naturally, fellow Indonesians gather for these two things. Ties through a common faith and origin have a much stronger relationship compared to the citizens on the outside. Ethnicity and relgion have indeed become a sign of being ‘Indonesian’.
The advantage of proximity helps them escape the longing they share, such as the food and language and culture of the area. Maybe you can understand, after being busy with work and always speaking English, chatting with your hometown friends whilst eating a meal like that from your hometown (kampung halaman), becomes an irreplaceable entertainment. Of course, there are negative sides with this also, namely the opportunities for Australian citizens or migrants from other countries to undertand the ethnic and religious diversity in Indonesia, is also reduced. If Indonesian migrants do not socialise with Australian citizens then the Australian community becomes fragmented. Indeed, this phenomenon does not only happen to the Indonesian community, but happens in other communities too. This is due to the fact that Australia is a multicultural country.
Indonesian migrants attachment to their homeland is further strengthened through organisational ties in both religion and ethnicity. For instance, Muslims affiliated with Nahdlatul Ulama, formed a special branch for the Australian and New Zealand region. But, there are also religious groups of Indonesian citizens in Australia who grew independently in Australia and do not have links to an institution from the homeland. To bridge the diversity between these religious institutions, it would be best to make a forum across religious institutions in the aim of encouraging diplomacy between Indonesian and Australian citizens. Through this forum, the contribution of Indonesian migrants can be taken into account. At least this forum can cross religious and ethnic diversity to become a place to share information, particularly for greater involvement of Indonesian migrants in Australian social institutions (community service). Because these social activities are very important for the citizens of Australia. However, it must be acknowledged that not all people have the ability to cross personal, religious and ethnic divides.
In relation to the interfaith dialogue that has already been conducted, not only in Australia but also in other countries, it is very limited, because the dialogue only occurs at the level of religious leaders. If scholars meet bishops, rabbis, and other religious leaders, all goes well, because at the elite level there is no problem. The challenge is to open up dialogue with the communities/congregations that are tough-minded, fundamentalist, ignorant, because these are the groups that are to difficult to start a dialogue and tend to listen to other sides.
Photos: M. Riza, OZIP & personal doc.
