Peace: Between the Coercive Power of the State and Collective Consciousness
A solid peace can only endure if it is rooted in the culture of the society itself. This is the idea of Johan Galtung, an expert and pioneer in peace studies, with his concept of a ‘culture of peace’ in his book, Peace by Peaceful Means (1996). The main capital in creating peace is a set of values, attitudes, traditions, behaviors, and ways of life based on respect for life, the principle of non-violence, dialogue, tolerance, and cooperation, which aim to maintain harmony, manage conflicts, and strengthen brotherhood. Peace no longer depends on the coercive power of the state, but on collective awareness with the strength of local wisdom possessed by the community.
Imagining a world with peace without war is a necessity, especially with concerns about the possibility of World War III, based on current global conditions and situations. It is not just a contest of military strength, but a comprehensive conflict that includes economic sabotage, social agitation, and internal destabilization of opposing countries.
We do not want war and want lasting peace, as once stated by the philosopher Immanuel Kant (1724-1804). Although it sounds very idealistic and perhaps utopian, there needs to be a push for countries to take real action to create lasting peace.
A world without war offers unlimited potential to improve economic prosperity, accelerate technological development, and significantly reduce hunger and poverty. Without war, global resources can be diverted for development, improving the quality of life, and eliminating slavery caused by conflict. If there is no war, there will be no loss of life, economic crises can be reduced, and lasting peace can be achieved.
A global movement to change individual and institutional behavior to resolve conflicts peacefully, uphold democracy and tolerance with the cultural roots possessed by the community.
ROOTED IN TRADITION
In Indonesia, a culture of reconciliation has long existed and is deeply rooted in the lives of the people, and in every region, the community has traditions, for example, Pela Gandong (Maluku) which binds brotherhood, a strong bond of customary brotherhood between two or more villages that help and respect each other. There is the Ngejot tradition in Bali, the practice of sharing food or fruit with neighbors without regard to religious differences, especially before holidays.
Then, there is Tepung Tawar Perdamaian (South Sumatra), a traditional ritual to resolve disputes or conflicts between residents in order to achieve peace and harmony. Bakar Batu in Papua, a tradition of cooking together using hot stones, is done to express gratitude, welcome guests, or celebrate peace after conflict. There is also the Adat Badamai in South Kalimantan, a mechanism for resolving conflicts or disputes carried out through deliberation and family ties by the Banjar community, and so on.
So unique and diverse are the cultures we have, and they are a real manifestation of a cultural strategy that prioritizes tolerance, inclusiveness, and joy to strengthen national unity towards peace.
It doesn’t stop there, the archaeological perspective shows that our community once lived with a peaceful culture with good tolerance. The remains of temples from various religions, such as the Hindu (Prambanan) and Buddhist (Borobudur) temples which are close together, the Bumi Ayu Temple site in the Sriwijaya period in South Sumatra, shows a Hindu character, but from other remains, it can be seen that Tantrayana and Buddhist teachings also developed at the Bumi Ayu temple. The diversity of religions and teachings illustrates the life of a community that is tolerant of religious and other beliefs.
There is also the Buddha Sempaga statue (2nd century). The discovery of a bronze Buddha statue in South Sulawesi proves the peaceful entry of foreign cultures through trade. The Yupa inscription (Kutai Kingdom), which shows the generosity of the king (charity to Brahmins), is a symbol of prosperity and social harmony, not just military expansion.
Various cultural remains from the Neolithic and Megalithic periods (such as stone graves) often focus on honoring ancestors, indicating a life that is close to the environment and bound by norms of living together. Calligraphy on early tombstones, such as the tomb of Nyai Siti Fatimah, shows a blend of Islamic and local art, also reflecting the entry of Islam through peaceful means and cultural acculturation.
Tolerance with full peace in religion is also found in the Jawi Temple in East Java. The roof of the temple, which is shaped like a stupa, indicates a sacred Buddhist building. Meanwhile, in the temple courtyard, a number of statues were found, such as Durga, Siwa, Ganesa, Mahakala, and Nandiswara, which represent Hinduism. The ancient book Nagarakretagama once mentioned a building called Jajawa (identical to the Jawi Temple) as a place of worship for the King of Singasari, Kertanegara (1268-1292) in his incarnation as Siwa-Buddha. Siwa is one of the gods of the Trimurti in Hinduism.
Viewed from an archaeological perspective, the Jawi Temple is unique and rare because it represents two religions at once. Not only Hindu-Buddhist tolerance was created at that time, Islamic-Hindu tolerance can also be seen, among others, in the minaret of the Kudus Mosque, which we can still see today. All of these remains show that the cultural roots of Indonesia greatly appreciate tolerance, togetherness, and peace.
HOPING FOR A FULLY PEACEFUL WORLD
A world without war will open the door to more intense cultural interaction and the meeting of diverse civilizations, enriching the treasure of humanity. In an environment where various cultures unite, artistic creativity