The problem comes when religious organisations other than those of the six
recognised faiths are not able to register with the government: they can only
register with the State Ministry for Culture and Tourism, as social organisations.
Practically, the six religions have been set as official state religions. Since the
government recognises only six major religions, persons of other faiths frequently
experience official discrimination, often in the context of civil registration of
marriages and births, or the issuance of identity cards. Those who chose not
to register their marriages or the births of children risked future difficulties.
For example, many children without a birth certificate cannot enrol in school or
may not qualify for scholarships. Individuals without birth certificates do not
qualify for government jobs.
Animism and other types of traditional belief system, generically termedAliran
Kepercayaan(‘streams of belief’), are still practised by sizeable populations in Java,
Kalimantan and Papua. Many of those who practiseKepercayaandescribe it as
more of a meditation-based spiritual path than a religion. The law requires adult
citizens to carry a national ID card (KTP), and this card lists the citizen’s religious
affiliation. Animists, Confucians and followers of the indigenous religion of the
Dayak people in Indonesia found it difficult or impossible to obtain a KTP which
accurately reflected their faiths, and consequently many were identified incorrectly
as adhering to one of the six religions – they were ‘forced’ to identify themselves
with one of the state-recognised religions. However, with the introduction of the
2006 Population Administration Law, citizens who adhere to religions or beliefs
outside the six religions mentioned above now have the right to leave the religion
column blank on their identity cards.
The government requires the six official religions to comply with Ministry
of Religious Affairs and other ministerial directives, such as the Regulation on
Building Houses of Worship, the Guidelines for the Propagation of Religion,
Overseas Aid to Religious Institutions in Indonesia, and Proselytising Guidelines.
All these regulations are allegedly aimed at supporting and protecting Muslim
affairs. For instance, many members of minority faiths complain that the govern-
ment has imposed unequal treatment regarding the building of houses of worship.
It is more difficult for non-Muslims to acquire a building licence than for
Muslims.^41
Another problem is that the government has been involved in determining
which school of teachings of a particular religion can be accepted in Indonesia.
The Constitution does not provide any criteria for deciding whether a certain
religion is based on belief in one God, or which authority would make such a
decision. Quite often the government acts as a ‘judge’, by having the right to decide
which faiths and beliefs are classified as legitimate sects. In order to secure this role,
(^41) Melissa Crouch, ‘Implementing the regulation on places of worship in Indonesia: new
problems, local politics and court action’ ( 2010 ) 34 Asian Studies Review 403.