Publisher

UNEJUNEJ

Journal Journal of Southeast Asian Human RightsJournal of Southeast Asian Human Rights Abstract

Islam is by far the largest religion in Indonesia, and given the size of Indonesias population and the massive percentage of which follow identify as Muslim, Indonesia becomes the biggest Muslim majority country. In light of this reality, Islam becomes the societys dominant role of conduct. As to be predicted in such a system, a social hierarchy has developed in which Indonesian Muslims enjoy the most privileges. Such a situation has created a fertile ground for the possible use of what Pierre Bourdieus call symbolic violence. As a consequence, there is a tendency for the minor group of Indonesian people to be marginalized. Sadly, this seems to be exacerbated by the rise of Islamic conservativism and radicalisation in post-1998 Indonesia. That says, their lack of capability in recognizing minoritys rights often leads to religious intolerance. Considerably, as to solve such a situation, widening perspective as well as strengthening inter-group and inter-religion dialogue is required.

Conclusion

In conclusion, Bourdieus concept of symbolic violence is relevant in understanding the dynamics of power and social inequality in Indonesia.The dominance of Islamic values and practices, coupled with a lack of intergroup dialogue and critical thinking, can lead to marginalization and intolerance toward minorities.Cultivating openness, mutual respect, and a commitment to inclusivity are crucial steps toward fostering a harmonious and just society, ensuring equal rights and opportunities for all citizens regardless of faith or background.A critical approach to education and the promotion of dialogue are vital to counter radicalization and build a more tolerant and equitable future for Indonesia.

Future Research

Further research should investigate the role of social media in amplifying religious intolerance and shaping public opinion among young Indonesians. This could encompass analyzing the spread of hate speech and exploring effective counter-narratives to promote inclusivity. Additionally, studies are needed to assess the effectiveness of existing educational curricula in fostering interfaith understanding and critical thinking skills among students. Investigating the potential of community-based initiatives, such as interfaith dialogues and collaborative projects, to bridge divides and build trust between different religious groups is also essential. Finally, reinforcing legal protections for religious minorities and ensuring their full participation in civic life by holding the perpetrators of violent acts accountable would provide a stronger foundation for religious freedom and tolerance within Indonesian society.

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Pages	24
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