Tolerance is a Verb in Social Practice

TOLERANCE cannot merely be spoken; it must be put into action. This atmosphere was evident in the courtyard of Jakarta’s Cathedral Church as thousands of residents participated in an interfaith casual walk to celebrate the 219th anniversary of the Archdiocese of Jakarta. Residents from different faith backgrounds came together and mingled without any rigid barriers. One resident even deliberately invited dozens of neighbours from different religions to join. Such scenes feel particularly important, especially when public spaces have lately been more filled with identity conflicts and social prejudices. Events like this may seem simple. Yet it is precisely there that their meaning lies. Tolerance does not always grow from grand speeches or formal state appeals. In many cases, it is born from citizens’ initiatives that choose to maintain social closeness despite differing beliefs. In classroom discussions, I often tell my students that tolerance is truly a verb. It is not just an idea that is spoken, but something that is carried out and nurtured continuously in communal life. In a pluralistic society like Indonesia, tolerance cannot stop as a moral slogan. Tolerance works through concrete actions: greeting neighbours, maintaining mutual comfort, helping in times of difficulty, and opening spaces for encounters without being constantly overshadowed by identity differences. Practices like this are still commonly found in various regions. In Kampung Sawah, Bekasi, for example, interfaith residents have long built natural social cooperation. During religious holidays, residents together maintain neighbourhood security so that worship can proceed comfortably. The yards of residents’ homes of different faiths and the yards of nearby places of worship are opened for shared parking.