Social Cohesion in Society: A Study on Inter-Religious Harmony
Budiyono Budiyono, Wawan Kokotiasa, Yuni Harmawati and Yoga Ardian Feriandi
Universitas PGRI Madiun, Madiun, Indonesia
Keywords: Cohesion, Religious People, Madiun, FKUB, Tolerance.
Abstract: Inter-religious conflicts are commonly happened in Indonesia. Nowadays, the conflicts are frequently
caused by mindless attitude towards other beliefs or ethnic among society. Consequently, mindful attitude
should be promoted in order to avoid inter-religious conflicts. Here, the role of public figure particularly the
religious leaders are significantly crucial because they become the community role model. This article
aimed to analyze the societal cohesion among the religionists in Madiun. In this article, the writer used
qualitative approach with case study method. The data collection comprised the following techniques:
observation, interview, and documentation. The data have been collected then was analyzed by using source
and triangulation techniques. The significant role of the Religious Harmony Forum in Madiun, to maintain
cohesion and national unity, encompasses three interrelated components: First, the legal basis for religious
harmony maintenance; secondly, related to government policy includes the implementation problems; and
third, related to societies’ support and participation. The three components have mutual support in order to
maintain religious harmony and in turn, become the crucial elements to manifest national unity and
harmony. In order to strengthen national integrity, suppress the occurrence of Ethnicity, Religion, and
pluralism, there are several activities may be performed: coaching, seminar/workshop, education and
technical training among The Inter-Religion Harmony Forum Association, and socialization of harassment
rule which are related to the tolerance and solidarity among religionist people enhancement.
1 INTRODUCTION
Ten years of this, we often see impressions and
readings about conflict and violence in Indonesia
(Gershman, 2002; Hefner 2002; Hicks, 2014; De
Juan et al., 2015). This condition happens because of
low level of understanding of multiculturalism that
is no acceptance and recognition of diversity. Rawls
(1972) states that, a just society is not only the
greatest happiness for the gratest number, as we
know in the principle of democracy. But, a society is
the existence of the recognition and acceptance of
differences and diversity. Indonesian is multicultural
in which consists of various ethnic groups, religions,
races, classes of people, and cultures to form state
mosaic based on the motto of Bhineka Tunggal Ika
is taken from old Javanese translated as "Unity in
Diversity" (Ricklefs, 1992). Thus, with a diversity of
Indonesia, one of which is reflected through the
religious diversity, we must avoid ourselves for
being intolerant of other religions. Bhineka Tunggal
Ika as the basis for managing diversity and becomes
the national strength to manifest welfare and
prosperity among the society (Batabya, 2003). The
Bhineka Tunggal Ika, which was found by The
Founding Fathers has values of freedom, tolerance,
and equality and should be implemented concretely
by all the Indonesian people.
Lombard (1996) suggested that Indonesia is in
the path of International culture intersection. Hence,
the people comprise various ethnic groups and
cultures which are caused by the international
culture influences since centuries ago. Indonesian
culture consists of cultural layers which have unique
identity and integrate with the local culture. These
cultural influences have formed rich various cultural
mosaic as well as biodiversity possessed by
Indonesian country.
Nonetheless, this diversity is frequently scattered
by the appearance of violence related to religion and
intolerance towards the minority, such as violence
done to the Ahmadiyah (The Ahmadiyah is one of a
community of Islam, founded by Mirza Ghulam
Ahmad in 1889 in the Qadian Punjab State India).
The problem of rejection the mosque construction in
Bogor, and the current riot that lead to the burning of
Budiyono, B., Kokotiasa, W., Harmawati, Y. and Feriandi, Y.
Social Cohesion in Society: A Study on Inter-Religious Harmony.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 157-165
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
157

monastery in Medan, North Sumatera. The daily
publication of Republika.co.id on July 17, 2015
noted that there was a mosque burning action in
Papua. The incident occurred because the church
congregations objected if the mosque used
loudspeaker. Furthermore, tribunews.com on July
30, 2016 noted that there were burning actions
towards five houses of worship, one monastery and
four temples in Tanjung Balai. Moreover,
copasiana.com on December 6, 2016 reported that
there was forced dissolution of Christian worship
activities ‘Kebaktian Kebangunan rohani Natal’
(Kebaktian Kebangunan Rohani Natal’ was the
activites of the christians in the church to be a good
christian) performed by Islamic mass organization of
Pembela Ahlu Sunnah and Dewan Dakwah Islamiah
Indonesia. These violence actions may threaten the
Unitary state of Indonesia if these kind of problem
are not immediately solved. Since Indonesia is a
heterogeneous nation, such occurrences may cause a
scattered nation.
According to Rokhmad (2016) FKUB (Forum
Kerukunan Umat Beragama), The Inter-Religion
Harmony Forum has also played a role as a promoter
and educator of the importance of religious harmony
and acted as reconciler-mediator in resolving
religious conflict. FKUB (Forum Kerukunan Umat
Beragama) is means inter-religious harmony. FKUB
is a forum of the harmony between religions. FKUB
created by community and facilitated by the
government to improve religious harmony.
This article aimed to reveal the cohesion among
local community of Madiun in terms of inter-
religious interaction under the FKUB (Forum
Kerukunan Umat Beragama/The Inter-Religion
Harmony Forum) in order to develop tolerance
attitude towards religionist of Islam, Christian,
Hindu, Buddha, and the Believers in Madiun so it
can realize peaceful and harmonious societal
cohesion. This local wisdom in Madiun in the term
of diversity management is hopefully becomes the
model of multicultural society development in
Indonesia.
2 MULTICULTURALISM
Multiculturalism is concerned with culture.
Multicultural stems from the word ‘multi’ which
means plural and ‘culture’. Culture is the customs
and beliefs, art, way of life and social organization
of a particular country or group. Multiculturalism
gives the sign of recognition of cultural diversity
reality includes ethnic groups, races, religions, and
cultures. Geertz (1973) states that culture is the way
or symbol to worn by all members in a group
community to understand who they are and then
gives the meaning of their life. This diversity can be
seen by the numbers of islands which consists of
13,667 islands. Furthermore, it consists of 358
ethnic groups and 200 sub-ethnics. Moreover,
Indonesia recognizes several beliefs. Based on BPS
on 2010, Indonesia has 87.18% Moslems, 6.96%
Protestants, 2.9% Catholics, 1.69% Hindus, 0.72
Buddhists, 0.05% Kong Hu Cu, 0.13% other beliefs,
and 0.28% unanswered or unquestioned.
Parekh (1997) suggested five multiculturalism
models:
 Solutionist multiculturalism, defined as
cultural groups society which live their life
autonomously in the minimum interaction of
each other;
 Accommodative multiculturalism is a society
which has dominant culture and makes
particular adjustment and accommodation to
the minority culture. This society formulates
and applies the law and sensitive provisions as
well as gives freedom for the minority to
maintain and develop their culture. On the
other hand, the minority societies are opposing
the dominant culture. This multiculturalism
style is commonly occurred in several
countries in Europe;
 Autonomic multiculturalism is defined as a
plural society in which its major cultural
groups are trying to realize equality to the
dominant cultures and they want autonomous
life in an acceptable collective political
framework. The main concern of these groups
is their survival and opposition to the
dominant culture and make effort to equalize
their rights to the major culture;
 Critical/interactive multiculturalism refers to a
plural society in which its cultural groups are
not required to focus on their autonomous
cultural life, but tend to form collective
creation reflects their unique perspectives;
 Cosmopolitan multiculturalism, defined as
plural society trying to eliminate cultural
boundaries to create a society in which each
individual is not tied to particular culture, and
vice versa, has freedom to engage in inter-
cultural experiments as well as develop their
own cultural life.
ICSE 2017 - 2nd International Conference on Sociology Education
158

Based on Parekh (2001), multiculturalism has
three major components. They are culture, cultural
plurality, and particular way to respond to this
plurality. The three national multicultural policies to
face the reality cultural plurality includes: First, a
model that promotes nationalism. Nationalism
becomes new feature that is built together regardless
the various ethnic groups, beliefs, and languages.
This nationality works as an adhesive integration;
Second, an ethnic-nationality model, based on the
strong ethnic collective awareness is a blood and
kinship relation with the founding fathers.
The occurrence of conflicts on behalf of the
identity groups because of the presence of phobia
against difference. The multiculturalism concept
upholds diversity and even maintains this diversity
to exist and develop dynamically. More than just
maintain and take the advantages of the diversity,
the multicultural perspective regards human nature
as a universal thing. Humans are equal. For the
multicultural society, diversity becomes the
opportunity to manifest the essence of social men,
by the means of dialogue and communication.
Multiculturalism concerns heavily on creative
dialectic.
The characteristic of multicultural society is
open-minded (Wieviorka, 1998; Williams and Laura
2011;). They live in the motto of peaceful co-
existence, live side by side in peace. Each cultural
and social entity still possess its identity, and not
melting then disappearing, but not also feel more
superior than others. Moreover, from the
multiculturalism perspective, the individual or group
of ethnic and culture live in societal cohesion
without losing any of their identity. It is necessary to
keep societal relationship among them by using
good communication, dialogue, and creative
tolerant.
Bhinneka Tunggal Ika is the ideal expression of
the diversity of Indonesia which must be declared in
the unity, harmony, and peaceful life in
heterogeneous communities including religion and
belief. It is taken from old Javanese translated as
"Unity in Diversity". Thus, with a diversity of
Indonesia, one of which is reflected through the
religious diversity, we must avoid ourselves for
being intolerant of other religions (Ricklefs, 1992).
Two views are evolving in response to
multiculturalism, that is positive and negative views.
For those who think positive, they tend to see as the
reality of multiculturalism, an inevitability that it's
impossible to avoid. As for the negative concerns,
they tend to see multiculturalism as an ideology.
Thus, diversity is a thing that would and there is
no one who can afford to uniform. Various problems
arose among them due to its diversity of cultural
groups (communities) in the community, which has
value and cultural practice of the different.
Based on Mochtar and Colin (2000), one
troublesome thing is precisely Indonesian society’s
incapability to maintain multiculturalism that has
been created by the founding fathers as Bhinneka
Tunggal Ika (Unity in Diversity). Mochtar and Colin
(2000) said that democratic political association in
multicultural society requires an effort to integrate
the right to participate with tolerant and equality.
The three values, freedom, equality, and tolerant will
create democratic civility. These three values are
formulated in the concept of Bhinneka Tunggal Ika
Unity in Diversity.
Accroding to Baidhawy (2007) multicultural
education, therefore, is one of the most effective
instruments in achieving the goal of creating a
multicultural society. The future of Indonesia
depends on education for mutual understanding and
cultural diversity.
The diversity trust evokes our consciousness to
dialogue, participate, and actively engaged in
creating diversity as social capital for building
developed Indonesia. These social models such as
togetherness, mutual respect, tolerant, participation,
and deliberation become healer no more to tie the
nation. The social capital is in danger – conflicts –
mass commotion – elements of SARA, can
strengthen social capital. SARA (Suku, Agama dan
Ras), is an acronym of Ethnicity, Religion, and
Race.
3 TOLERANCE
Tolerance among the religionist becomes an
important aspect in order to maintain harmony. The
concept of tolerance is adopted from Gus Dur
thought: The definition of tolerance based on Gus
Dur (2001) thought in his essays is seemed to be
supported by the motto that was popular among the
pesantren (islamic boarding scholl) ‘the diversity
among the people is a gift’ (ikhtilaf al-ummat
rahmat). The difference should not cause disunity
(iftiraq) and hostility (‘adawah). It is a form of
attachment emerging in the middle of diversity. This
principal of Islam then synergizes with the national
principle Bhinneka Tunggal Ika (Unity in Diversity).
Therefore, the Islam possessed by Gus Dur
regardless differences of religion, beliefs, ethnicity,
race, and social position.
The pluralist attitude of Gus Dur was rooted
from deep comprehension of inclusive text of
Qur’ran. Allah says “There shall be no compulsion
in religion” (QS Al Baqarah (2): 256). “To you is
your religion, and to me is my religion” (QS Al
Social Cohesion in Society: A Study on Inter-Religious Harmony
159

Kafirun (109): 6). “Had your Lord will, all the
people would have been one congregation (or
believers). But they will always dispute (the truth)”.
(QS Al Hud (11): 119). These verses of tolerant
were frequently quoted by Gus Dur in his essays and
speeches.
Gus Dur (2001) states, Al-Qur’an clearly
explains that religion is a private territory which
cannot be intervened or enforced. These verses also
affirm plurality as a necessity. God is not willing to
make man in one faith because always has different
opinions. For Gus Dur, pluralism is a consciousness
to recognize diversity among Moslems and human
beings, Moslems and not Moslems. This principle
should be implanted in the national generation’s
mind in order to support peaceful life among the
religionist. By referring to this principle, Gus Dur
wrote, “If apostasy punishment is applied in
Indonesia, there will be more than 20 million people
were killed because of religious shift from Islam to
Christian since 1965.” Since then, Gus Dur
supported the renewal of Fiqih Islam to meet the
changing time, Indonesian context, and human
rights.
The peace aspired by Gus Dur was based on the
multiculturalism spirits in Al Qur’an. Allah says,
“Hai people, we created you from the same male and
female, and rendered you distinct peoples and tribes,
that you may recognize one another. The best among
you in the side of God is the most righteous. God is
Omniscient, Cognizant.” (QS Al Hujurat (49): 13).
The writer cannot account how many times Gus Dur
repeated this verse in his speech. Gus Dur seemed
very comprehend this verse and felt more convinced
that diversity is not for disputed, but for being
recognized each other in the cultural and civilization
dialogue. This verse was thought to be the basis of
Bhinneka Tunggal Ika.
Feeling unsatisfied with religious knowledge
obtained in pesantren, Gus Dur continued his study
in Al Azhar University in Kairo and University of
Bagdad that allowed him to be introduced with
Islamic renewal which developed in the Middle
East. Al Azhar was the oldest Islamic university in
the world that put forward moderatism (wasatiyyah)
and tolerant (tasamuh). This vision of Al Azhar is
the same as vision of tawasut, tawazun, and I’tidal
that has been embraced by NU in order to realize
Islamic moderatism in Indonesia. Moderatism and
tolerant appeared in the statement of Al Azhar
reformist Muhammad Abduh, “If a person says a
word contains bad things from a hundred sides and
good thing from one side, direct the word to the
good things and do not deflect the word to the bad
thing,”
Gus Dur walked in the same line with Abduh to
reject accusing someone to be disbelief. This was
proven by his criticisms against Islamic hardliners
that frequently deflect other Islamic groups. In Syi’ir
Tanpo Waton, Gus Dur stated, “Akeh kanga pal
Qur’an hadise Seneng ngafirke marang liyane Kafire
dewe ndak digatekke yen isih kotor ati akale.” It
means that “There are a lot of people who can
memorize Al Qur’an and Hadits but they adore to
accuse others to be disbelief. Precisely, they ignored
the true disbelief. This is because their heart and
mind are still dirty.” Through this lyric Gus Dur
wanted to remind others that Al Qur’an and Hadits
do not guarantee someone to be tolerant. Instead, the
recitation of Al Qur’an and Hadits may cause
someone to be exclusive and intolerant when not
accompanied by adequate and contextual
understanding. Therefore, Gus Dur suggested that to
be a tolerant Moslem, someone should “ngaji sak
pranatane”, read holy Qur’an and its meanings. That
is studying Islam methodologically as well as
comprehensively. Besides, someone will not easily
worse suspect others who have different opinion,
and this is the step for being tolerant Moslem.
In the search of tolerant Islam, Gus Dur admitted
that he ever followed the extremist’s way of
thinking, assumed that Islam is an alternate of
Western thinking. This happened in 1950s when he
joined Ikhwanul Muslimin (one of community of
Islam in Indonesia) movement in Jombang.
However, when he realized Ikhwanul Muslimin’s
affair with radical ideology, and after explored Arab
nationalism in Egypt in 1960s and Arab Socialism in
Bagdad, Gus Dur then realized that Islam is a way of
life (syari’ah) in which we learn each other, and
mutual benefit in spite of non-religious ideology, as
well as various views of other religions.
4 SOCIETAL COHESION
Cohesion is very important in the organization and
industry to maintain the performance of the team
work and employees to achieve objectives
organization that have been set previously. Cohesion
role in a country is also very important to avoid
violence. According to (Walgito, 2007) argues for
the cohesion of the group is how to do the members
of the group like each other and love each other one
with the other. Same as Walgito, (2007); Jeannotte,
(1997) Moody and White (2003) Dahrendorf et al.,
(1995) has parallels in defining social cohesion,
namely as a process development of shared values in
a society that allows each individual is able to
realize them in community the same. Stanley (2003)
defines more details about social cohesion as the
willingness of community members to cooperate
each other in order to survive and prosper.
ICSE 2017 - 2nd International Conference on Sociology Education
160

Willingness to work means they are free to choose to
form partnerships and have a reason to make it
happen, because the other parties wished to work
together and shared the results of their efforts in a
fair manner.
Shaw (Walgito, 2007) suggests that level of
cohesion will show cohesiveneess in the group. To
find out the level of cohesion the group, then we
generally use the method sosiometry. Forsyth (2010)
said that cohesiveness is not merely a simple
construction, it is a multi-component process which
has various approaches include social cohesion, task
cohesion, perceived cohesion, and emotional
cohesion.
There are several factors that can be used to view
cohesion. According to Forysth there are four factors
that affect the cohesion, that is the social force,
group unity, attraction, and teamwork. Steers (1991)
suggested factors –factors that affect cohesion that is
as follows:
 Uniformity of Groups. The more uniform
groups in the background and the
characteristics of its members have in
common, then the higher the cohesion;
 The maturity of the Group. The groups tend to
be more cohesive as time traveled. The
interaction of continuously throughout the
time period helps members build a closeness
in terms of shared experience;
 Size of the Group. Small groups make it easier
to build of cohesion, this It is possible
because the less a way – flesh patterns of
interactions between members;
 The frequency of Interaction. The Group has a
great opportunity to interact tend to be more
cohesive than the group that rarely hold
regular meetings;
 Clarity of Purpose Group. The group is
reluctant to clearly know what is sought they
finish will become more cohesive as they
negotiated joint mission – the same and there
is no conflict in their missions;
 Competition and Threats from the outside.
When the group feel any threat from outside,
they tend to unite more closely;
 The success of the. The success of the group
in the previous task often improve cohesion
and the feeling of "we did it together.
Forsyth (2010) explained each of them. Social
cohesion is an approach suggested by Lewin and
Festinger, that adopted social psychological
approach to explain group cohesiveness, stressed on
interaction influence (individually or group) in a
group. Task cohesion approach, explained the power
of group focus on task, and the level of cooperation
is displayed by the group members where they
coordinate in the business and the existence of
collective efficacy in the group. Perceived cohesion
approach states the extent to which the member feels
within the group (individual level) and the whole
process in the group (group level). Whereas emotion
cohesion states the affective affinity with in the
group, spirit, and the positive affective level.
According to Walgito, 2007 Cohesion is each
other mutually pleased with each other members in
the group. Therefore, the conclusion is the level of
cohesion will be able to influence the mutual
relationship or interaction of the members in the
group concerned on the exposure above that
cohesion working group is a feeling of mutual love
and the presence of interaction in groups as well as
inflicting emotional positive.
5 RESEARCH METHODOLOGY
This study used qualitative approach with case study
method. The data collection was performed through
observation, interview, and documentation. The data
has been collected then was analyzed by using
source and technical triangulation. This research
used qualitative approach. Here are two reasons
researchers use a qualitative approach. First, the
problem studied in this research is Societal Cohesion
in Madiun Society: A Study On Inter-Religious
Harmony in Madiun, this proves that this research
requires field data that is contextual and the
researcher make a comprehensive picture by
analyzing the words and the views of informant in
detail. Second, researchers used a number of primary
data obtained from the research subjects consisting
of several informants. In this case research
conducted by researchers cannot be separated from
natural, without influence from outside. This is in
accordance with the opinion of Moleong's (2006)
states that qualitative research is a research
procedure that produces qualitative data in the form
of written and oral words of the behavior of the
observed. The same opinion is said by Creswell
(2008) as follows:
Qualitative research is an inquiry process of
understanding based on distinct methodological
tradition of inquiry that explore a social or
human problem. The researcher builds a
complex, holistic picture, analysis words, report
detailed views on informants, and conducts the
study in a natural setting.
Social Cohesion in Society: A Study on Inter-Religious Harmony
161

6 RESULTS AND DISCUSSION
6.1 Cohesiveness of Religionist in
Madiun
Madiun is a Regency in East Java province,
Indonesia. It covers an area of 1,037.58 km2, and
had a population of 662,278 at the 2010 Census.
Madiun is an interesting city from the religious
harmony perspective, there almost no conflict
related to religion aspect occurred. Whereas, Madiun
is geographically surrounded by Islamic educational
based cities at national level, even, international. For
example, in the South, Madiun is bordering with
Ponorogo which has international level Islamic
boarding school such as Gontor and Mayak. In the
West area, there lies Magetan which has national
level Islamic boarding school called Temboro, and
in the North is Ngawi which has Gontor Putri.
Moreover, Madiun itself has 19 Islamic boarding
schools at the national level. Based on this evidence,
Madiun is identical with Islamic values and culture,
but this condition does not necessarily make this city
become unfriendly to the other beliefs.
Consequently, Madiun becomes cohesive city,
which can be shown from the religious harmony it
possesses.
Rooted from its history, Madiun is well known
as the G30SPKI bloody event, the historical event
showed how cruel the rebellion is. G30SPKI is the
uprising that resulted in the loss of life in Indonesia.
There are so many people became victims of the
G30SPKI rebellion at the time, which still remains
and influences Madiun society’s life up to now.
Based on the interview with a number of people who
became witnesses of the event, they felt traumatized
and feared if the latent reappear. Therefore, the
society of Madiun committed to instill the values of
Pancasila to the young generation, who are believed
to unite diversity within the society in Madiun. One
instance effort in religious aspect is the formation of
religious people harmony forums which putting
Pancasila as the foundation in order to realize the
religious cohesion in Madiun. These forums are
hopefully become the horseback to maintain
cohesiveness among the religionist.
6.2 Strategic Role of Religious
Harmony Forum in Maintaining
Cohesiveness
The value of religious harmony in Madiun is
actively promoted by the Madiun Local government
and supported by the religious leaders. But that it is
not enough because in these cases there are
characteristics that show the rise of religion and the
continuous terrorist threats of some radical Islamic
groups. Karagiannis and Clark (2016); Charlen
(2008); Fealy (2004); Wilner and Dubouloz (2010),
it becomes increasingly difficult for religoinist to
balance their identity and loyalty national and
religious.
One of Madiun people’s efforts is making
cohesiveness of strengthening the values of
Pancasila (Indonesia’s Idiology) through the Inter-
Religious Harmony Forum (FKUB). Pancasila has
the content of values that can unify the various
differences that exist such as tribe, religion, race
(Munabari, 2017; Amir, 2013; Siswoyo, 2013;
Hosen, 2005). The establishment of the forum
cannot be separated from the common rules of
Ministry of Religion and Internal Affairs Number 9
and 8, 2006 explains about Forum Kerukunan Umat
Beragama (FKUB) and the Mayor Decree of Madiun
Number: 450-401.203/287/2016 explains about the
establishment of Forum Kerukunan Umat Beragama
Kota Madiun period of 2016-2021. FKUB was
established by the community and facilitated by the
government in order to develop, maintain, and
empower religious cohesiveness as well as
prosperity (Utami, 2016).
The membership structure of FKUB (The Inter-
Religion Harmony Forum) Madiun comprises
several beliefs such as Islam, Protestant, Hindu,
Catholic, and Buddha. FKUB The Inter-Religion
Harmony Forum) functions as a forum which may
accommodate various elements of society with
different religious background to respect and learn
each other in order to manifest cohesiveness.
Besides, the FKUB The Inter-Religion Harmony
Forum) membership is functioned to form a social
system in which the communities from various
religious backgrounds are integrated (cross-cutting
affiliation). The existence of cross-cutting affiliation
can defuse potential conflict caused by dual loyalty
(cross-cutting loyalities) both from the religion they
belief and the forum they enter (Nasikun, 2007).
Therefore, the cross-cutting affiliations is followed
by cross-cutting loyalities (Brewer, 1999; Kang,
1976).
Creating cross-cutting affiliations and cross-
cutting loyalities society is very urgent, in which it
can be seen from J.S. Furnivall’s (1967) point of
view which stated that plural society just like in
Indonesia can be defined as a society that embrace
some value systems and become part of these
systems. This matter allows the members of society
have less sense of cultural homogeneity even do not
have adequate orientation to understand each other.
Therefore, in order to create religious cohesiveness
in Madiun, Madiun’s FKUB continues its effort by
ICSE 2017 - 2nd International Conference on Sociology Education
162

promoting cross-cutting loyalities within each
program or activity it launch. For example, training
and workshop/seminar to increase inter religious
people’s solidarity, which was held in Graha
Purabaya hall Kabupaten Madiun, on Wednesday
(24/5/2017). In the event initiated by
KESBANGPOLIMNAS (bureau of National Unity,
Politics and Public Protection in Indonesia), all the
religion teachers (Moslem, Protestant, Hindu,
Catholic, and Buddha), FPK (Nationality Assembly
Forum) boards of Kabupaten Madiun, Dakwah Bela
Bangsa boards of Kabupaten Madiun, Ministry of
Religious Affairs, the Head of KUA (Religious
Affairs office Indonesia) and PKBN (Institute of
Nationalism in Indonesia). Hence, the individual
who were fanatical with their belief will become
more tolerant by the frequent interaction in the same
activity (FKUB) so that emerge social system that
unifies the differences and create dual loyalty
between the forum and their belief in which believed
to defuse potential conflict in Madiun.
Furthermore, Madiun’s FKUB has inter-religious
camping program that would had been held in 2016.
This program would give the individual various
facilities on the event. Unfortunately, this event was
undone because of lack of funds. The local
government, in this case the Vice Mayor of Madiun
supported that this program will be held in the
following year.
Recently, Madiun’s FKUB actively performed
socialization of laws and regulations related to
religious cohesiveness. The following are the
examples of the matters:
 Letter of Minister of Religion and home
Affairs No 9 and No 8 2006 explains about
Forum Kerukunan Umat Beragama (FKUB);
 The letter of East Java Governoor, at 22
August 2006, No. 451/3746/032/2006,
explains about the instruction of follow-up
steps of PB2M No 9 and No 8 2006;
 Letter of Minister of Home Affairs Decree to
Gobernoor and Mayor at 31 October 2006,
Number: 450/2576 SJ, about FKUB,
DP.FKUB Formation, (and the Pergub
issuance);
 Governor Decree of East Java No.1 2007, at
11 January 2007) explains about FKUB and
DP.FKUB province and city in East Java.
(contains 10 chapters – 10 sections, as a
follow up of section 12 PB2M No.9 and 8
2006);
 Governoor Decree
No.188/57/KPTS/013/2007, at 9 February
2007 explains about Forum Kerukunan Umat
Beragama (FKUB) east java province;
 Governoor Decree
No.188/57/KPTS/013/2007, at 9 February
2007 explains about Dewan penasehat
Kerukunan Umat Beragama (DP-FKUB)
Provinsi Jawa Timur.
Beside promoting the society’s understanding
about religious cohesiveness, the forum also
concerns to improve the cadre’s quality. One
example effort is by attending workshop of FKUB
boards across East Java.
By this reason, it can be said that FKUB plays
important role as the pioneer of the moderate
religious cohesion, in which the members of the
forum have mindful of thinking and not showing up
their individual belief. Even, their diversities are
understood as a mean to enlarge thinking in viewing
a problem. Hence, the balance is emerged, and the
negative thinking can be avoided.
6.3 The Society Support System and
Participation
Another support towards implanting the values of
cohesiveness among the Madiun society came from
their supports and participations. These supports can
be seen by the implementation of discussion or
workshop with various topics particularly related to
nationalism, such as workshop which was held in
Gereja Materday on March 6, 2017. This event
discussed about the important rule of Pancasila to
unite and maintain diversity among the plural
society. Although it was held by the Paroki of
Gereja Materday of Madiun, the event also invited
public figures from other beliefs to be the
interviewees, so that the materials have large point
of view. Moreover, Pancasila served as the central
point of the various religious points of view.
The existence of religious cohesion in Madiun
cannot be separated from the role of Islamic mass
organizations which have large basis in Madiun such
as Nahdatul Ulama (NU), in which they held inter-
religious recitation attended by various societies
from different religious background. This confirmed
that NU is a moderate and nationalist Islamic mass
organization, and they have committed to maintain
NKRI unity. The religious tolerance in Madiun
society is more clearly visible from the activities of
the various non-Islamic groups in Madiun to
distribute the ‘ta’jil’ (food for breaking the fast) in
Ramadhan.
Social Cohesion in Society: A Study on Inter-Religious Harmony
163

7 CONCLUSIONS
In order to establish social order in Madiun which
has cohesiveness and national unity, FKUB (Forum
Kerukunan Umat Beragama) plays strategic role in
three different elements of environment. Firstly, the
element related to the basis of laws in maintaining
inter-religious harmony. Secondly the element
related to government policy and a number of
problems in the implementation, and third, the
society’s support and participation. These three
elements support one another to maintain religious
cohesiveness which in turn, become the crucial
elements to realize religious harmony and national
unity. In order to strengthen national integrity and
suppress the potential conflict caused by different
perspective related to SARA, there are some
activities should be performed: training,
workshop/seminar, education and technical training
among the FKUB cadres and the socialization of
regulation rule associated with inter-religious
tolerant and improvement of inter-religious
solidarity.
The implications for future research will be
better if examined deeper about the role of many
evolving religious organizations in Madiun. Because
basically FKUB itself is formed from various
members of religious organizations and social
organizations in Madiun.
REFERENCES
Amir, Syafruddin., 2013. Pancasila as integration
philosophy of education and national
character. International Journal of Scientific &
Technology Research. 2.1 54-57.
Baidhawy, Z., 2007. Building harmony and peace through
multiculturalist theology‐based religious education:
an alternative for contemporary Indonesia. British
Journal of Religious Education. 29(1), 15-30.
Brewer, M. B., 1999. The psychology of prejudice:
Ingroup love and outgroup hate?. Journal of social
issues. 55.3. 429-444.
Charlene, T., 2008. Creating ‘good citizens’ and
maintaining religious harmony in Singapore. British
Journal of Religious Education. 30:2, 133-142.
Creswell, J. W., 2008. Educational Research (Planning.
Conducting, and Evaluating Quantitative and
Qualitative Research), Pearson (Sage Publications).
California.
Dahrendorf, R., Frank, F., Hayman, C., 1995. Report on
wealth creation and social cohesion in a free
society. The Commission on Wealth Creation &
Social Cohesion. Londres.
De Juan, A., Jan, H. P., Johannes, V., 2015. The Pacifying
Effects of Local Religious Institutions: An Analysis
of Communal Violence in Indonesia. Political
Research Quarterly. 68.2 (2015): 211-224.
Stanley, D., 2003. What Do We Know about Social
Cohesion: The Research Perspective of the Federal
Government's Social Cohesion Research Network.
The Canadian Journal of Sociology / Cahiers
canadiens de sociologie. 28(1): 5-17
Fealy, G., 2004. Islamic radicalism in Indonesia: The
faltering revival?. Southeast Asian Affairs. 104-121.
Forsyth, D. R., 2010. Group dynamics, Cengage Learning.
Furnivall, J. S., 1967. Netherlands India: A study of plural
economy, Cambridge University Press.
Geertz, C., 1973. The Interpretation of Cultures, Basic
Group. New York.
Gershman, J., 2002. Is Southeast Asia the second
front?. Foreign affairs. 60-74.
Gus Dur, 2001. Menggerakkan Tradisi: esai-esai
pesantren, PT LKiS Pelangi Aksara.
Hefner, R. W., 2002. Global violence and Indonesian
Muslim politics. American Anthropologist. 104.3
754-765.
Hicks, J., 2014. Heresy and authority: understanding the
turn against Ahmadiyah in Indonesia. South East
Asia Research. 22.3 (2014): 321-339.
Hosen, N., 2005. Religion and the Indonesian constitution:
a recent debate. Journal of Southeast Asian
Studies. 36.3 419.
Irwan, M., 2011. Berislam Secara Toleran, Teologi
Kerukunan Umat Beragama, Mizan. Bandung.
Moody, J., White, D. R., 2003. Structural cohesion and
embeddedness: A hierarchical concept of social
groups. American Sociological Review. 68(1): 103–
127.
Jeannotte, S., 1997. Social Cohesion Research Workplan.
SRA-266. Strategic Research and Analysis,
Department of Canadian Heritage. Ottawa.
Kang, G. E., 1976. Conflicting loyalties theory: a cross-
cultural test. Ethnology. 15.2. 201-210.
Karagiannis, E., Clark, M. C., 2006. Hizb ut-Tahrir al-
Islami: Evaluating the threat posed by a radical
Islamic group that remains nonviolent. Terrorism
and Political Violence. 18.2 315-334.
Lombard, D., 1996. Nusa Jawa Silang Budaya,
GramediaPustaka Utama. Jakarta.
Mochtar, M., Colin, M. A., 2000 Perbandingan Sistem
Politik, Gadjah Mada. University Pres. Yogyakarta.
Munabari, F., 2017. Reconciling sharia with “Negara
Kesatuan Republik Indonesia”: The ideology and
framing strategies of the Indonesian Forum of
Islamic Society (FUI). International Area Studies
Review. 20, (3), 242 – 263.
Nasikun, 2007. Sistem Sosial Indonesia, PT Raja Grafindo
Persada. Jakarta.
Parekh, B., 2001. Rethinking Multiculturalism, Harvard.
Rawls, J., 1972. A Theory of Justice, The Belknap Press of
Harvard University Press. Cambridge,
Massachusetts.
Ricklefs, M. C., 1992. Unity and disunity in Javanese
political and religious thought of the eighteenth
ICSE 2017 - 2nd International Conference on Sociology Education
164

century. Modern Asian Studies. 26.4 (1992): 663-
678.
Rokhmad, A., 2016. The Role of Inter-Religious Harmony
Forum in Maintaining the Harmony of Religious
Life in Plural Society. Journal of Medwell. 11, (21),
5052-5059.
Siswoyo, D., 2013. Philosophy of education in Indonesia:
Theory and thoughts of institutionalized state
(PANCASILA). Asian Social Science. 9.12. 136.
Steers, R. M., 1991. Introduction to Organizational
Behavior, Harper Collins. New York.
Utami, N. W., 2016. Upaya Komunikasi Forum
Kerukunan Umat Beragama (FKUB) dalam Resolusi
Konfl ik Ahmadiyah. Jurnal Ilmu Komunikasi. 13,
(1), 61-72.
Walgito, 2007. Psikologi Kelompok. Andi. Yogyakarta.
Wieviorka, M., 1998. Is multiculturalism the
solution?. Ethnic and racial studies. 21.5 881-910.
Williams, C. T., Laura, R. J., 2011. Why can’t we be
friends?: Multicultural attitudes and friendships with
international students. International Journal of
Intercultural Relations. 35.1 (2011): 41-48.
Wilner, A. S., Claire-Jehanne, D., 2010. Homegrown
terrorism and transformative learning: an
interdisciplinary approach to understanding
radicalization. Global Change, Peace &
Security. 22.1, 33-51.
Social Cohesion in Society: A Study on Inter-Religious Harmony
165