“When Gus Dur defended [the persecuted Muslim minority group] Ahmadiyah, for instance, he strived for the Islamic group’s right to worship peacefully, even though he didn’t agree with their teachings.”
Source/Credit: The Jakarta Globe
By Simon Sudarman | January 7, 2014
Alissa Qotrunnada Munawaroh Rahman, the eldest daughter of late president Abdurrahman “Gus Dur” Wahid, is passionate when she speaks of Jaringan GUSDURian, the network of those who admire her father’s fighting spirit in promoting pluralism.
The 42-year-old, better known as Alissa Wahid, is the national secretariat coordinator of the GUSDURian, which is based in Jakarta and has its secretariat in Yogyakarta.
“After the demise of Gus Dur in 2009, the spirit and values of his struggle live on,” Alissa says. “People with the same vision from diverse backgrounds outside the family residence in Ciganjur are giving new life and vigor to his glowing spirit. So this network was formed under the Bani Abdurrahman Wahid Foundation.”
The four-year-old network has even been expanding overseas with branches in Australia, France, Germany, the Philippines, Saudi Arabia and the US. Its members include both Indonesians and non-Indonesians.
“We have no idea of our overall GUSDURian membership, but on my Facebook page alone, more than 200,000 people are listed,” noted Alissa, who just returned from a trip to Germany at the invitation of the local GUSDURian group.
In 2011, the family invited more than 100 protégés of Gus Dur, including KH Mustofa Bisri, KH Said Aqil Siradj, Zawawi Imron, Marsilam Simanjuntak and Bondan Gunawan, to formulate common ground for the autonomous activities of the network.
“They sought to sum up the lofty values pursued by Gus Dur, resulting in nine principles as the foundation of GUSDURian’s struggle to keep members on the right track. These principles are the unity of God, humanitarianism, justice, egalitarianism, freedom, brotherhood, modesty, heroism, and traditional wisdom. These ideals are dynamic and are in line with the changing times,” explained Alissa.
“When Gus Dur defended [the persecuted Muslim minority group] Ahmadiyah, for instance, he strived for the Islamic group’s right to worship peacefully, even though he didn’t agree with their teachings,” said the 1997 psychology graduate from Yogyakarta’s Gadjah Mada University (UGM), who works as a psychological consultant and social activist.
She said that most those wanting to pay homage at Gus Dur’s tomb came from religions other than Islam, such as priests, nuns and Buddhists, as well as foreign citizens and ambassadors.
“In light of this reality, we’re managing their love of Gus Dur and directing this great potential toward nurturing and carrying out the ideals of Gus Dur’s struggle,” added Alissa.
Despite Gus Dur’s two-year presidency, the impact of his pro-people drive was strongly felt, such as the abolition of the armed forces’ dual role (dwi fungsi) in overseeing national security and sociopolitical development.
Moreover, the initial concept for the Corruption Eradication Commission (KPK), the Judicial Commission and the Indonesian Ombudsman, were introduced while Gus Dur was in office.
Alissa says that the network is not intended to lead to the formation of a mass organization or political party, and is aimed at sociocultural struggles, such as in the 1980s and 1990s, when Gus Dur fought for farmers, fishermen, Chinese Indonesians, artists, Islamic schools and pluralism.
“As the government hasn’t yet favored the public interest, we are trying to communicate Gus Dur’s nine principles to bureaucrats,” Alissa says. “Don’t be surprised to see local GUSDURian programs that continue to invite public officials to attend.”
The network aims to raise awareness among civil society groups so people can assess government performance and to promote social leaders capable of motivating communities.
For example, GUSDURian members have initiated a cultural reconciliation for victims of the 1965 anti-communist purge.
“We also provide alternative trainings, such as guiding farmers in Salatiga [Central Java], advocating against illegal logging in Kalimantan and assisting neglected Indonesian migrant workers in Saudi Arabia,” according to Alissa. “When I was on a haj pilgrimage there, I was surprised to find GUSDURian members guiding our workers.”
Alissa expressed her concern over anti-democratic and radical groups in the nation claiming to act in the name of God while repressing other people’s rights.
“That’s why Gus Dur refused both the idea of a secular state and a religious state, turning instead to the state philosophy, Pancasila. Gus Dur appealed to us to be ourselves, and this spirit is being revived by GUSDURian members.”
“Indonesia exists due to its diversity, meaning that tolerance and pluralism have become the essence of our nation. It’s no surprise to see a GUSDURian office in Sidoarjo [East Java] in a church.”
Alissa smiled. “I’m convinced Gus Dur’s dream of a state imbued with the values he fought for will be actualized by 2045, when the republic is 100 years old.”
Read original post here: Alissa Wahid: Realizing Gus Dur’s dream
This content-post is archived for backup and to keep archived records of any news Islam Ahmadiyya. The views expressed by the author and source of this news archive do not necessarily reflect the views and policies of Ahmadiyya Times.
No comments:
Post a Comment
Thank you for your comments. Any comments irrelevant to the post's subject matter, containing abuses, and/or vulgar language will not be approved.