Minggu, 25 Juli 2010

Spreading AGAPE in Indonesia


Undoubtedly the book Alternative Globalization Addressing People and Earth (AGAPE) - a background document published by World Council of Churches which in Indonesian translation bears the title: “Globalisasi Alternatif Mengutamakan Rakyat dan Bumi” is widely discussed in the churches in Indonesia. It is not common that WCC documents widely distributed and discussed in several places in Indonesia like Jakarta, Medan, Palangka Raya and Bitung. This book is vastly distributed in the churches from North Sumatra to Papua.

This book does not only echoes in the air; a mere thunder clap in seminary at least in North Sulawesi, Central Kalimantan and in North Sumatra actions have shaped as peoples movement.

After the consultation with National Church on AGAPE, 1-5 December 2008, WCC document has been made as discussion material in the churches. Next to this two other regional consultations in Central Kalimantan and North Sulawesi were also conducted.

The following are the sparks of the story behind the message and recommendation of the consultation.

In Medan, North Sumatra, on July 2008, a book discussion on AGAPE was held. It was attended by about 50 (fifty) people of various denominations of churches; the gathering held was in HKBP church at Jl. Uskup Agung Sugiopranoto, Medan. This gathering was lighted by an auto criticism by Rev. Dr. Robinson Butar-butar upon the leaders of churches in Indonesia that forget their duty in spreading this document.

Rev. Dr. Robinson Butar-butar said:

1.Thanking the translation, publication and holding seminars upon the book AGAPE. Why? Because this initiative enables the churches including the leaders of the churches to share the content of this book to all believers and to avoid the contents of the book remain in the memories of the leaders of the church, or to remain in the libraries.

2. We ought to be thankful, for it is no secret that the results of the consultations in the ecumenical movement in the national and international level which are very important remain only in the “memory” or left on the tables of the participants. Although the results have been filled the Indonesian language. It is seldom that the books and especially its contents are brought into seminar and spread out. Though there are efforts to hold seminars, but efforts to implement it is not done to the maximum by the participants, the leaders, the academicians or other activists of the churches for the welfare of the congregation, the public and the nation.

3.Why should the efforts of PMK HKBP Jakarta and CPE Medan be gratified? Because, in reality, this book AGAPE is published since the year 2005. The original book has been presented and distributed to the participants of the conference of World Council of Churches in Porto Alegre, Brazil in the month of February 2006. The book was distributed in 2005 not only as an important document for the general assembly of 2006 in the light of the theme to continually pray to God to transform this world, but also to bring home by the participants to their respective countries. As a practical action in imparting the biblical message that liberate, gospel that renews, and the gospel which is for life in the era of globalization.

4. But this is forgotten by many of the participants who return to their respective countries, including those who come home to our country Indonesia, including the leaders whose head offices are in North Sumatra. As if their burden in facing their daily duties are too big. As if they are awaiting that God Himself will do it even the effort of translating the background document of AGAPE itself is not done by the leaders of the churches. Who else to translate the contents of the document for the benefit of the public and the congregation for whom the church is for. On the contrary it is brought to seminars by Center for Popular Education (CPE), which is an extended part of PMK HKBP Jakarta in Medan.

5.This book is the result of efforts of the churches in the whole world including churches that live and work in the countries that empowers the global economy that is not fair. Therefore the viewpoint observed in this book is the viewpoint of the victims of that unfairness, and the viewpoint of the churches in the countries that empower the unfair global economy wishing to alter the situation and oppose the believers to realize what really is happening, what negative result has and will happen due to their attitude, and put forward the alternatives they ought to undertake to alter the situation. The data presented are the data about situation of the victim of the impair means.

6. More interesting thing is the struggle of action that is put forward by the results of this consultation. The actions put forward are not to retain the international unfairness, not actions to stay away from problems. Not even to remain criticizing the cause of the international unfairness. But the action is to propose a concrete alternative, and constructive means to overcome of the global unfairness.

7. Churches do not only criticism towards globalization of the neo-liberalism, but are aware that churches have reached the point to develop one world vision that is fair with love and inclusively. Prosperity is for all not for a handful of people alone.

What can the congregations practically do?
1. To hold seminars on the book using the potential the congregation possesses.

2. To study this book absorbing the bible categorically and prayer meetings in routine intensively.

3. Encourage the priests to put forward the values suggested in this book in imparting and giving the messages of the gospel, and also to implement pastoral services observing the followers as victims of the global injustice, to uplift to free themselves as individuals and as groups.

4. To support the congregation to discuss the contents of the book with religious groups or others to see the relevant undertakings in the local context.

AGAPE does not only criticize the soul and spirit of globalization, that is non-liberal, and the consequences towards the majority of the poor people of the world as well as to the earth itself, but also to campaign one vision of the world with just and love and inclusive. It means that in this book determines the more to impart the message of the gospel, contextually in this globalization era. This has to be done because the motivation and the aim of neo-liberalization of the economy of the world are against the will of God. That everyone lives even life with dignity and continually.

As for Rev.Kuntadi Sumadikarya.MTH, The President of sinode of Gereja Kristen Indonesia West Java Region (GKI-Indonesian Christian Church) to face globalization members of the church have to be prepared with renewed life. There is a set of qualities tested critically then changed so that the members may meet the “spirituality that is needed and required to face globalization”

He begins with the question, what really is the aim in human life. Often this becomes our thought day and night filled only with the search for money and to elevate our riches as though money is the most important aim in this life. This fact very often leads people to emptiness, so as to create the ironical statement “Eat to live or live to eat?” assessing oneself, we can conclude that such aim in life is very shallow and not sincere. We spend our lives to look for money can be interpreted as “we spend our life aim for mammon” Symptom of this saying is spreading the world (globalization) and our spirit (materialization) whereas everything in this world is measured with the measurement of mammon.

Rev. Kuntadi further affirms that to refresh our memory the gospel says “no one can serve two masters. If so, he will hate the one and love the other, or he will be faithful to the one and will not heed the other. You cannot serve God as well as mammon” (Mat 6:24/ Luke 16:13)

Based on this, however great our faith may be we will always set aside, that is if our lives in reality serve mammon. To serve mammon does not mean that we kneel before money or bow before wealth. Serving mammon may happen without our consciousness, as the major part of our lives we spend in thinking of how to acquire materials. The bible clearly refers that human lives ought to be spent for God not for mammon. God is godly spirit. Mammon is material. Luther and Calvin formulated that the aim of human beings is to praise God. This quotation is emoted in the bible. Human are created to praise God. So it is imperative that “we spend our life-time for God” Paul affirmed “if you eat or if you drink, or when you do something else do them all for greatness of God (1 Corinthian 10:31).

Hence, for that there need to be a process of renewal of life. According to Rev. Kuntadi Sumadikarya significant renewal of life will immediately start to occur when the call of God in everybody's work is internalized and carried forth. This matter is done not in similar nuance. It is differently than done before through the work and the result is similar. It is no more a secular work, but a sacred work to be offered to God only. It is no more for money alone, but to create the Kingdom of God that is peaceful and prosperous on this earth. With this renewal of life we dethrone mammon of our lives and prepare the throne only for God.

The renewal of life that promises holistic living of the body and soul, because of the faithfulness toward Christ and His gospel.

The renewal includes:
1.Personal piety deepened and renewed. Our personal piety is very precious but generally is volatile. It is important to deepen and to renew individual piety to be holistic. Individual piety that was focused to the church has to be broadened to the world. So holistic spiritual is “individual piety that is deepened and renewed, that is combined with care of the world.

2.Aim in life of a Christian
The reality in life drags a Christian to place material in central position. Money, income and riches (which indeed is needed) generally becomes our aim which is shallow and not noble. The gospel as well those who renewed the church have thought that aim of life to praise God that is the main purpose of the creation of human.

3.The presence of God in the work place
It is assumed that to praise God is only at the church. That only Christian tends to be “the salt and the light of the church.” In fact God presents everywhere including our work place. There every Christian praises God inserting the values of profession and work. God creates humans follow.

4.View on profession and work.
Profession is call, work is service. Service to God is done through service to fellow humans. Profession and work always mean activities serving customers, partners, clients, patients etc. Service in this work spiritually has links with service to God.

5.Theological understanding of the call
God's call is aimed to all and every Christian. The call is linked with status and work (1 cor7:17). Luther and Calvin teach that every kind of work (profession) is the call of God to love fellow beings and to change the order of the world right. In other words each Christian becomes the creator of God's kingdom on this earth. When all and each Christian does their work as God work they become “the salt and the light of the world”

6.Noble intrinsic value of profession and work
Besides applying services to God through services to fellow beings, the Lord gospel and the doctrines of the church also directs work toward noble intrinsic value of profession and work. Doctrines of apostolic believers, position of prophetic faith, priest and monarch, etc give spirit to the profession and work of Christian. God gospel so far understood narrowly, textually, is observed widely, contextually, for we see them with spiritual eyes and renewed perception.

7.Renewal of life is not an effort separated between the church and the world, a contrary it is holistic that occurs in the lives of each and every member.

If the AGAPE campaign in Indonesia remains in talks, sayings, speeches or discourses then this vanish like dust blown by the wind. Thanks the story is not so. The messages formulated, recommendation as well as the result of the discussions by National Consultation (Jakarta 2008), East Indonesia Consultation (in Palangka Raya, Central Kalimantan in 2009), Regional Consultation of Churches in Central North Sulawesi (in Bitung, North Sulawesi in July 2009), and book launching (in Medan, North Sumatra in July 2009) and discussions in churches throughout Indonesia have been spurring into action or movement in reality.

Walk the Talk
North Sulawesi

After the AGAPE and churches regional consultation in July 2009, the people of North Sulawesi started to act. It is mentioned that the community of a coconut plantation ex workers at Mangkit village, in the regent of South East Minahasa, claimed about 700 hectare of former HGU ground that they lived in for 25 years to be recognized and certificate be issued by the government. The representatives of the community who are members of Minahasa Evangelical Church (GMIM) and KGPM participated in the consultation. They felt that they are fortified after joining the meeting in Bitung.

The action of this Mangkit community is interesting to investigate. In August 2009 they made consolidation. People's organizations were strengthened. Further they started to criticize the attitude of the village head that is suspected of not siding the people but of complicity with the company of the plantation that wanted to extend their right to cultivate the land. The people discharged the village head and elected a new head who supports the people's demand. In the movement, the Mangkit community supported by the priest of congregation coordinated with the functional division of the GMIM Synod and PMK HKBP -Jakarta.

On the 14 September 2009, The Mangkit community held a public dialogue about Agrarian Reform in their village attended by 200 participants, men and women. Besides Mangkit community also present people organization represented as delegates of people’s community who were having problems with the land title. They were from Pulau Lunabe (Bitung town), Merinsow village (North Minahasa district, Basaang and Ratatotok villages (South East Minahasa District), Tomohon town and Roigar village (Bolaang Mangondo District). The speakers in this discussion (upon invitation of the people) were the chair person of the National Board of Agrarian Reform Consortium who is also the Secretary General of Pasundan Farmer Union, Mr.Agustiana, and the head of Regional office BPN (National Land Bureau) North Sulawesi,Mr. Andreas Ginting. Agustiana affirmed that now is the time for people to fight for their land rights. He also hoped that Agrarian Reform become the main program for the services of the church through the functional division of GMIM. This action sincerely includes the church in problems that people face. GMIM will be the first church in Indonesia that fights for the reform of the agrarian laws. The head of the BPN North Sulawesi district office reminded that in the claiming for land efforts for the people to observe the procedure of the law. In this opportunity people's delegates from various communities who had undergone land dispute put forward their difficulties and inabilities in fighting for their land rights. Based on their experiences the local governments ignore the claim of the people and defend the interest of the business people.

The Mangkit community steps forward: to settle this land dispute in the national scale. They prove that the people can manage themselves and revive the coconut plantation that has been left unheeded, to turn it as ancestral inheritance that will give them new life.

After the public dialogue in Mangkit, strengthening the people organization workshop (labor, farmer and fishermen) was held in Bitung on 24-26 September 2009. Delegates from Mangkit community started to debate on land dispute. The activity that took place in the army officer’s school was facilitated by the Deputy Mayor of Bitung with facilitators from PMK HKBP Jakarta. The participants faithfully attended for 3 days, 24 people including 6 women leaders.

Analysis of the participants on Bitung, an area of 30.400 hectares, populated by about 180 thousand people is a growing area of fishing industry, agricultural and tourism business.

The town that is arranged in 8 sub-districts and 60 villages appears clean for Indonesian standard; the first impression appears to be prosperous (no dangling beggars). But fishermen at the edge of the shores lost places to move their boats, because the fish processing factories have seized their places. The labors are still struggling with the wages and most of farmers do not own land. On the other hand polluted neighborhood and illegal fishing is also threatening.

According to information from the representatives of several government agencies, namely from the agricultural and fishing departments, that aid from the government for the farmers and fishermen are quite huge. It could be in the form of physical aid such as equipment for production and skill training. But according to several agricultural groups in the dialogue the aid they received were not according to their proposal. The fishermen group stated that there was an aid channel to wrong group, not reaching the appropriate group but to the group hastily formed by the members of the district parliament (DPRD). In this opportunity the farmers also proposed the government to built roads towards the centre of the agricultural products so that the farmer’s products could reach the market sooner.

Other activities encountering the church and the people related to the issue of AGAPE in North Sulawesi are seminars on working ethos and opportunities of business in Bitung and Tomohon. These activities were carried out with the cooperation with the functional section of the synod of GMIM and PMK HKBP Jakarta and the synod of GKI of West Java district. The seminar was held 2 (two) times : 28 September 2009 in Baitel Church, GMIM Girian Bitung, attended by 30 participants and on 29 September 2009 at Gereja Anugerah GMIM Paslaten, Tomohon attended by 60 participants. As resource persons were Mr. Peter Gunawan Suryanegara and Rev. Santoni from GKI Jawa Barat. It was put forward that working ethos is of vital importance, for each person wishing to grasp the business opportunity to enhance the congregations’ economic state as an alternative to capitalism neo-liberal economy. The work ethos is the spirit of the process of work. The work ethos is the enthusiasm and attitude of a group of people or culture including : the motivation to act, fundamental spirit, fundamental thoughts, ethical code, moral code, code of behavior, attitude, aspirations, beliefs, principle and standards.

They also stressed that work is a blessing, work is a mandate, work is a call, work is devotion, work is an art, work is honor and work is service. As supplement to work ethos, they discussed the trick of strategic management among others are, before starting a business an analysis of strength, weakness, opportunity and threat has to be done (SWOT analysis). Every business has to consider 3 factors; those are trustworthiness of the product, method of managing with manners and the familiarity with costumers. The participants of the seminar were housewives who make cakes, souvenirs, stores owners, contractors and agribusiness people.

Central Kalimantan

As a follow up of the AGAPE consultation in Palangka Raya, the synod of GKE (Kalimantan Evangelical Church) invited PMK HKBP Jakarta to join the workshop of strengthening people's organization in Tamiang Dayang 4-8 August 2009. The theme of the workshop was “Addressing Peoples and Earth”. The 50 participants comprising of peasants driven away from their farms by coal mines and palm-oil plantations in the East Barito, South Kalimantan. Besides the farmers community there were also present leaders of Kaharingan religion (indigenous religion of Central Kalimantan), Islam and church workers. This activity dug out the wishes and the experience of the people through the method of participating. Group discussions and the plenary sessions succeeded in formulating communities’ strategic issues, efforts to strengthen the people’s organizations and action plan as follow up. The recommendation of the participants absolutely opposed the palm oil plantation and showed a critical attitude to the coal mine, for besides driving people to poverty these enterprises also threat the natural environment.

This workshop also stressed upon what the leaders of Dayak of Kalimantan often put forward. That is about the local wisdom and the awareness of the social environment that can be developed through cultural dialectical process among people. The Dayak people live in the interior and the upstream have local wisdom that is worth studying. Through the wild forest are treated as the source of people's necessities through nomadic fields in primary or secondary forests, where they go for hunting, fishing gathering vegetables and fruits and cut trees to build their homes, but there are traditional institutions to be obeyed so as to keep the harmony and longevity of the natural environment is preserved.

The advantage and the management of the forest by the hinterland Dayak based on collective management, team work, mutual share and mutual assistance in the contexts of social production. To throw away rubbish anywhere, to clean the forest to one's own need without any consideration of others is quite contrary to the values of local wisdom.

Banten and West Java

To PMK HKBP Jakarta, the AGAPE document inspires a community building work that is more comprehensive. While the focus of the activities of PMK HKBP Jakarta are factory workers and migrant workers now it cannot ignore the people's invitation to care for community building problems in the field of agriculture, indigenous people, victims of conflict, damaging of social environment. In fact this is not new, for since 2002 PMK HKBP Jakarta has been involved in peace building activities through trainings in Kalimantan, Poso-Maluku, Aceh and Papua. But it is the AGAPE campaign that has spurned PMK HKBP Jakarta to focus on people's organization based on community potentiality. In this way the strength of the people is directly involved in the economic growth, and in setting community living.

In the district of Serang, Banten the approach for total community development started in Cangkudu village and later followed by Bakung village. The community of Bakung village after joining the consolidation led by the village head succeeded in insisting the government to support to reforestation of the village by the people. They also demanded the government to facilitate the clean water installation for their village. It is still being struggled. The approach to community development based on potentiality is also tried in the districts of Sukabumi and Indramayu, West Java.

North Sumatra

On an invitation by Lau Kersik village, in Gunung Sitember of Dairi district, in North Sumatra, PMK HKBP Jakarta and CPE Medan conducted the community development program. At first the activity was focused on the rehabilitation of clean water installation constructed in 1997 a donation of the church.

As the following process discussions the people suggested several other immediate needs besides the water installment, the consolidation of the prevailing people’s organization, the development of people economy, training in organic farming and to develop facility that support the people is need such as: hardening the roads, and a village auditorium.

The people's organization is more focus in the reposition of people's organization to be able to take part in accessing the sources of fund allotted by the government for the welfare of the people. The sources of fund among others are through APBD (District Income and Spending Budget), PNPM (National Program on Community Empowerment) independent, KUR (Credit for People), UMKM (Small and Medium Enterprises) and other departments program. Indeed the source of fund reserved by the government is quite big, but people are do not know how to access.

Meetings/trainings that were held refer to the awareness of people to benefit from the aid in responsible manners. In further development of drinking water project the leader of people's organization are lead to negotiate with the local government that promised to fund through APBD. The process of negotiation is still in progress. On the other side the effect of accessing through PNPM Mandiri has become a story of success by itself. One of the groups of organization from the village that proposed the activity to the district has succeeded in winning the competition so that this village acquired the project of hardening the roads in the village to the capital of the district, and the housewives got loans for women, 4 groups of farmer organization in the village acquired aids of IDR 10 million each in 2009, and it increased to IDR 20 millions in 2010. For hardening the roads the village got IDR 700 million for the length of 30 km. This year they got an opportunity to negotiate to build an auditorium.

Besides the farming groups also indulge in training of rejuvenating cocoa and coffee plants and elimination of pests and plant disease of chilly and corn plants. The result of the training in elimination of pests for chilies and corn and grafting of cocoa plants and trimming coffee plants has given a good fortune to the farmers towards the end of the year 2009. They acquired a handsome sum (The prices of coffee, cocoa and chilly were good). Indonesian Farmers Prosperous Forum (FUTASI) in Pematang Siantar and Simalungun September 2009 succeeded in reclaiming 30 hectares of land of PTPN IV (State Plantation Company) in Bangun, Gurilla. About more than 125 families that fought for the land immediately planted corn and the result was delightful. After that activity they conducted training on strengthening the organization facilitated by CPE Medan.

The villagers are more confident, what they do is an effort to appreciate that the land is a living source hence they hinder the use of artificial fertilizer. Apart from endangering the soil it is also to avoid high cost in buying artificial fertilizer.

Now FUTASI (consisting of 2000 families in 19 groups) is active in consolidating organizations. On the Gurilla plot of 135 hectare seized in 2004 there are about 150 houses erected. Not all of its members received land 800m2 (2 rante) per family, as the area of the land does not suffice. Public facility that has been arranged by the people is roads among the blocs. In the mean time facility for clean water is to be installed as a result of the negotiation of the organization with the local government. The place itself has natural water resource from the springs so only piping is needed to supply clean water to the houses. The facility for electricity is being struggled for and in no time it will be realized. They are also building a network with the groups of farmers without plots in Asahan, North Labuhan Batu, Simalungun, Serdang Bedagei, Deli Serdang, Tanah Karo and Langkat in Agrarian Reform Forum (FRAS). The aim of this forum the land dispute in North Sumatra should be won by the farmers so that the plantations now prevailing which are the prolongation of colonial plantation may be transformed into people's plantations. To give an example on 17 February 2010, farmers group from a village in Sukarame, in the district of North Labuhan Batu reclaimed the people’s land that had been robbed by P.T. Sawita Leidong Jaya since 1997 an area of 250 hectares. Farmers’ Welfare Forum (Forum Tani Sejahtera) supported the efforts through consultation and training to apply proper steps for the seizure. Now about 125 families have started to build houses and plant corn, chilies, ginger, coffee and other plants. In short the land that was left barren all the while is cultivated and considered as ancestor inheritance.

Another incident still in the province of North Sumatra is the efforts of people dwelling along the coast wishing to vegetate back the eastern coast with mangrove. This is done in Percut village, Percut district Sei Tuan. The fishermen group has planted 25 hectare of land along the coast with mangrove on the financial support of the forestry department of kabupaten Deli Serdang.

In the neighboring district of Pantai Labu there is observed a group lead by Ucok Dogol. He planted coastal plants besides mangrove along the coastal line in the village of Regemuk and farmed crabs. His effort later was immolated by other groups of people of the villages along the coast. They are accessing fund for the vegetation from the local forestry department. The experience of one of the churches in North Sumatra, The Batak Karo Protestant Church (GBKP) shows their effort to overcome people poverty and to elongate the social environment has become the church's program though it is tough to perform. GBKP tried to elevate the rightful living that is solitary forwarding the values that are included in AGAPE document such as
To bring and elongate the overwhelming to all (Yoh 10:10b)
To develop an economic system that is fair, honest, participating and elongating attitude of the nature.
To develop life with the spirit of love, sharing, dignified and to care for the integrity of creation (Psalm 104:30)
To show that God take sides of the poor (Mat 25:35-36)
To do and develop activities with equal gender principle (Galatians 3:29)

This is implemented in the form of empowering people through the program of affectionate diakonia, building diakonia, joint-venture business diakonia and union credit.

Realizing the activities of diakonia cannot progress well without the ability of people who are consequent, therefore the Parpem of GKBP has organized the farmers of Tanah Karo and Deli Serdang who are parts of credit union (CN) to develop a farm organization that is strong through farm union of Deli Serdang (STDS) and farm union of Tanah Karo (STTK). Through this organization the farmers struggle to get access to the sources of fund and power from the government and control over the farming policies that are not pro the people.

In the month of December 2009 PMK HKBP Jakarta and CPE Medan joined the humanitarian service conducted by Indonesian Humanitarian movement of GKI Jabar (Indonesia Christian Church) Synod of West Java District. This is an ecumenical work that is touching because it shows the care of the church to the suffering people. The work done consisted of health-care service and free medical treatment to the people suffering from flood calamity in Mandailing Natal district North Sumatra. The medical team of 19 consisted of doctors and para-medics who were members of the church from both GKI Jabar and PMK HKBP-Jakarta staffs. After traveling from Jakarta, the team has to travel by bus for 2 days to reach the Bulusoma village and Tarlala village in the district of Batana Natal, the flooded area in the beginning of the fasting month of 2009. About 20 houses and several mushola were washed away. In Bulusoma village GKI also donated for the re-building the musholla that was at the edge of the river, and which is often used by female farmers. These villages had never acquired any aid from the government for their misfortune. About 500 people suffered from various kinds of diseases, mostly from (ISPA) breathing problem, itchiness, and headaches. All of whom were rendered service by the team patiently.

All throughout the services in North Sumatra the group was accompanied by a priest from GKPA (Angkola Christian Church) and a friend from the Muslim community of Penyabungan, Mandailing Natal. On their way back from Mandailing Natal the team stopped over in Siborong-borong, in the district of North Tapanuli to conduct a health examination and free medication. About 600 hundred people were served. The kind of diseases did not differ much; those were ispa, itchiness, diarrhea, dizziness and stomach-upset. A valuable lesson one can take from this event is that, humanitarian movement that gives preferential services to common people deep in the interior have demolished the walls of suspicion of ethnic as well as religion. Another matter is that parts of people in the remote villages are attached by various kinds of diseases.


These are a few examples of people's activities in the effort and care for elongated earth, while elevate the standard of their lives. At least these are the things that could be recorded, because of other activities in the community building program with the potential of PMK HKBP Jakarta. From the above story we firmly believe that people are able to manage themselves in elevating the prosperity of their lives. People have tried to bury their loud voices in the clouds to bring into real life in action.

PMK HKBP – Jakarta 2009

Selasa, 20 Juli 2010

PMK HKBP - Jakarta Menatap 2021



2010 – (2013) - 2021


Gereja sebagai persekutuan orang percaya, dipanggil dan diutus ke dalam dunia untuk bersekutu, bersaksi dan melayani untuk menghadirkan damai sejahtera Allah di tengah-tengah kehidupan umat manusia dan alam semesta. Huria Kristen Batak Protestan (HKBP) sebagai bagian dari gereja yang am, dipanggil dan diutus untuk bersekutu, bersaksi dan melayani di tengah masyarakat Indonesia yang sedang membangun. Dalam perkembangan pembangunan dan industrialisasi, telah terjadi dampak yang tidak diharapkan terutama di pembangunan dan industrialiasi. Gejala kesenjangan sosial akibat pembangunan dan industrialiasi tampak semakin nyata berupa masyarakat miskin, semakin banyak rakyat yang terpinggirkan dari proses pembangunan dan industrialisasi tersebut.

Sejak tahun 1984, HKBP distrik VIII Jawa – Kalimantan telah memulai pelayanan di tengah-tengah masyarakat kota, pelayanan dalam upaya perbaikan kualitas hidup buruh melalui penelitian, pendidikan, penyadaran dan pengorganisasian agar semakin mampu memperjuangkan hak-hak mereka di dalam melakukan kewajiban dan tanggung jawabnya dalam proses pembangunan dan industrialisasi. Kesadaran pelayanan HKBP distrik VIII kepada masyarakat kota tersebut semula digerakan dalam Kelompok Kerja (Pokja) Pelayanan Masyarakat Kota (PMK) – HKBP distrik VIII Jawa – Kalimantan.

Sejak 1990-an, ketika terjadi dinamika dalam tubuh HKBP dan dalam upaya tetap mempertahankan tugas panggilan tersebut, pekerjaan PMK HKBP dan dalam upaya tetap menjalankan tugas panggilan tersebut, pekerjaan PMK HKBP Distrik VIII Jawa-Kalimantan dirasakan perlu mencari bentuk organisasi yang lebih sesuai dengan keadaan yang mampu menjamin terlaksananya tugas panggilan dengan tetap mempertahankan semangat pendiriannya sejak semula yakni tetap menjadi bagian dari pelayanan HKBP. Para pendiri dalam upaya tetap mempertahankan semangat panggilan gereja untuk melayani masyarakat kota seperti telah dilakukan para pendiri terdahulu, kemudian telah menyatukan pikiran, semangat dan tenaga untuk tetap melakukan tugas panggilan tersebut dalam wadah Perkumpulan Pelayanan Masyarakat Kota (PMK) HKBP – Jakarta.

PMK HKBP – Jakarta lahir di era pemerintahan Soeharto yang represif dan otoritarian. Rakyat tidak punya hak untuk bicara dan pemerintah lebih menekankan pentingnya pembangunan daripada penghormatan hak-hak manusia. Pembangunan dipercaya menjadi jembatan emas menuju demokrasi dan kesejahteraan. Negara yang menentukan model pembangunan seperti apa dan rakyat hanya menjalaninya saja, pendekatan top down. Prinsipnya ekonomi dan keamanan, lebih penting dari politik. Hal ini tidak terlepas dari sejarah pemerintahan Soekarno yang begitu getol dengan utusan politik dan meninggalkan pembangunan ekonomi rakyat. Hal ini juga tidak terlepas dari konstelasi politik dunia saat itu juga, pasca perang dingin Amerika dan Rusia; slogan pembangunan yang kapitalistik dengan program Bank Dunia dan IMF serta satu-satunya superpower yang tertinggal adalah Amerika Serikat. Seluruh dunia berpacu mengejar ketertinggalan ekonomi dan menghalalkan segala cara untuk meningkatkan ekonomi mereka termasuk penganiayaan, pembunuhan dan pelanggaran hak-hak manusia. Sehingga dalam era tersebut, pembunuhan dan pembantaian lawan politik adalah hal biasa saja.

Keprihatinan inilah yang membuat CCA meluncurkan gerakan URM Asia akhir tahun 1960-an untuk memerangi kemiskinan dan ketidakadilan. Penguatan rakyat adalah kata kunci perjuangannya. Rakyatlah yang mesti menjadi pelaku pembangunan dan sejarah bagi diri dan komunitas mereka. Hal ini bisa terjadi jika organisasi mereka kuat. Pendekatan URM adalah rakyat mesti melawan kekuasaan yang menindas mereka dengan menggunakan semua aturan hukum, budaya dan politik untuk mencapai tujuan mereka. Metode Saul Alinski digunakan yakni: konflik – konfrontasi.

Di Indonesia, sejak orde baru, serikat buruh dilumpuhkan dan dijinakkan sehingga tidak ada lagi yang menyuarakan penderitaan buruh yang dibayar sangat rendah dengan kondisi kerja yang memprihatinkan. Hal pertama yang dilakukan adalah pengorganisasian buruh dari pabrik ke pabrik di daerah Cimanggis – Jakarta Timur. Hal ini dilanjutkan dengan pergulatannya dengan persoalan buruh migran di tahun 1990 dan awal 2000 dengan persoalan konflik komunal di Kalimantan, Aceh, Poso, Maluku dan terakhir di Papua. PMK HKBP – Jakarta juga aktif sebagai anggota URM Indonesia yang dibentuk awal 1990 dan menjadi lead organization tahun 2004 – 2006. PMK HKBP – Jakarta terlibat dalam pembentukan KSPPM di Sumatera Utara dan JKLPK di Jakarta.

Kejatuhan rezim Soeharto tahun 1998 telah membuka ruang demokrasi dan partisipasi rakyat lebih luas. Kekuasaan dan keuangan telah dibagi ke daerah melalui peraturan otonomi daerah dan pemilihan kepala daerah. Presiden dan parlemen pun dipilih langsung oleh rakyat. Ruang yang terbuka ini juga membuat Timor Leste lepas dari Indonesia. Aceh melalui perjanjian Helsinki memberikan ruang yang besar bagi pemerintahan Aceh dan terbentuknya partai lokal dan calon independen saat pemilihan kepala daerah.

Organisasi buruh tidak tunggal lagi, namun bertumbuh seperti jamur di musim hujan, termasuk partai politik yang tidak hanya tiga saja. Empat presiden yang lahir di era reformasi telah menghadirkan beberapa perubahan di masa transisi menuju demokrasi seperti perang terhadap kolusi, korupsi dan nepotisme, perang terhadap terorisme, penyelesaian konflik, penyelesaian konflik di berbagai daerah dan ekonomi bangsa yang perlahan mulai bangkit dari keterpurukan krisis ekonomi Asia tahun 1997 dan krisis ekonomi dunia tahun 2008.

Namun kelemahan masih nampak karena pemerintahan yang terbentuk masih dikuasai para petualang politik dan etis. Partai politik belum menjadi organisasi yang memperjuangkan kepentingan konstituennya. Kepentingan pribadi dan partai masih menjadi dominasi terbesar sementara rakyat masih menjadi penonton di daerah. Ruang protes telah dimanfaatkan dengan baik oleh rakyat namun mereka masih menjadi objek dari politik itu sendiri. Persoalan mafia peradilan berkejar-kejaran dengan bencana gempa bumi, banjir, longsor, penyakit, pemanasan global yang menjadi tantangan bagi bangsa ini mengejar ketertinggalannya.

Perjalanan 27 tahun bersama buruh, petani, nelayan dan sejumlah masyarakat perkotaan, PMK HKBP – Jakarta telah menyelenggarakan pelayanan di berbagai bidang yang langsung menyentuh kebutuhan rakyat seperti penelitian yang mendukung upaya perbaikan kualitas hidup buruh, memfasilitasi buruh di bidang pendidikan, penyadaran dan pengorganisasian, kampanye dan advokasi di tingkat lokal, nasional, regional dan internasional. Atas pemintaan komunitas rakyat, PMK HKBP – Jakarta juga melayani kawasan pedesaan di beberapa daerah di luar Jakarta.

Pengalaman panjang PMK HKBP – Jakarta melalui pendekatan program, (1) Pengorganisasian Rakyat: buruh, petani, nelayan, rakyat di daerah konflik yakni Kalimantan, Ambon/Poso, Aceh dan Papua, (2) Pendidikan Popular, (3) Penyadaran Hukum dan Advokasi, (4) Riset dan Publikasi, (5) Pengembangan Jaringan Kerja Nasional dan Internasional, serta (6) Kampanye kasus-kasus buruh di tingkat internasional; ikut mendorong lahirnya kelompok-kelompok rakyat independen dan sejumlah pemimpin lokal yang berpihak, yang pada gilirannya memampukan rakyat mengatasi kemiskinannya dan meningkatkan kehidupan dan martabatnya.

Wilayah pengembangan program PMK HKBP – Jakarta di periode proyek 2006 – 2009, melalui divisi Pelayanan Buruh Jakarta (PBJ), Center for Indonesian Migrant Workers (CIMW) dan Community Empowerment Desk (CED) antara lain:


  1. Tangerang, Balaraja dan Serang (Provinsi Banten)
  2. KBN Cakung (DKI Jakarta)
  3. Sukabumi, Bogor dan Bekasi (Jawa Barat)
  4. Biak, Batam dan Manado (Jaringan Kerja Buruh di Banten)


  1. Indramayu, Sukabumi, Karawang (Jawa Barat)
  2. Kampung Bom dan Lontar (Provinsi Banten)
  3. Tanjung Tiram dan Pantai Labu, Medan (SUMUT)
  4. Manado (Jaringan Buruh Migran di daerah)
  5. Malaysia, Korea (Jaringan Buruh Migran Luar Negeri)

Community Empowerment Desk (CED):

  1. Sumatera Utara (Petani tak bertanah, nelayan dan buruh migran)
  2. Papua
  3. Aceh
  4. Jaringan Gereja

Berangkat dari hasil evaluasi 2010, dan akan berakhirnya periode proyek yang didukung BfDW-Jerman pada Desember 2010, maka perlu bagi PMK HKBP – Jakarta melaksanakan Rencana Strategis (Renstra) untuk program sepuluh tahun ke depan, yang bertujuan:

- Mendiskusikan hasil evaluasi PMK HKBP – Jakarta 2006 – 2008

- Meningkatkan kualitas program dan strategi pencapaian program 2011 – 2021

- Meningkatkan dan memampukan pemahaman bersama bagi pelaksana program, mitra program, dan kelompok pendukung tentang rencana strategis program PMK HKBP – Jakarta 2011 – 2021

Berdasarkan rencana strategis tersebut terumuskan re-visi dan re- misi, tujuan, strategi program, program, PME dan penganggaran PMK HKBP – Jakarta untuk 2010 - 2013 – 2021 berikut ini.


Visi Teologis:

Damai sejahtera Allah (shalom) terwujud melalui kebenaran, keadilan, bela rasa, damai, solidaritas antar manusia, kesejahteraaan dan pemeliharaan bagi ciptaan.


Inilah visi harapan kami:

Buruh mendapatkan gaji yang cukup untuk hidup, pekerjaan yang layak, serta pembagian yang adil dari buah-buah karya mereka.

Petani memiliki tanah tempat mereka bertani dan bisa menghasilkan makanan yang cukup menafkahi keluarga dan komunitas mereka.

Hak-hak buruh migran dilindungi dan usaha mereka benar-benar memberikan alternatif nyata dengan meninggalkan komunitas mereka demi bekerja di luar negeri.

Nelayan tradisional mendapatkan kawasan berkarya, mengembangkan kemampuan untuk hidup layak dan merawat kelestarian alam.

Hak-hak masyarakat adat untuk menentukan nasib sendiri diakui.

Rakyat miskin kota memiliki akses untuk pelayanan-pelayanan dasar, tempat tinggal yang aman serta mata pencaharian tetap.

Organisasi-organisasi rakyat serta komunitas-komunitas lokal berpartisipasi secara efektif membangun bangsa Indonesia yang lebih demokratis dan adil di mana ada rasa hormat terhadap keberagaman dan dengan demikian menyumbang terwujudnya dunia yang lebih adil, damai dan berkelanjutan.


PMK memperkuat rakyat dan komunitas untuk memperjuangkan hak-hak dan martabat mereka serta bersama mereka berjuang sebagai rekan yang setia.

PMK membantu membangun kapasitas gereja-gereja memenuhi misi mereka melayani rakyat dan jemaat serta membangun teologi dan spiritualitas rakyat.


a. BURUH: Terbentuknya Serikat Buruh yang kuat, mandiri dan demokratis di setiap perusahaan di wilayah-wilayah dampingan, yaitu: SUKABUMI, BANTEN, JAKARTA dan BOGOR

b. URBAN POOR: Memperkuat rakyat miskin kota (anak jalanan, gelandangan, korban gusuran, pedagang kaki lima, sopir angkutan umum dan komunitas mereka) se-Jabodetabek

c. BURUH MIGRAN: Mendorong komunitas asal BMI di daerah kantong-kantong buruh migran (petani dan nelayan) untuk:

1. Membentuk organisasi-organisasi lokal serta berjaringan satu sama lain

2. Berdaulat secara ekonomi dengan memanafatkan sumber daya lokal serta akses remitansi TKI dari pemerintah melalui usaha-usaha kerakyatan

3. Memperjuangkan hak-hak BMI dan komunitas untuk keadian dan kesejahteraan


v Tercapainya kedaulatan pangan.

v Memperkuat organisasi petani untuk melaksanakan Pembaruan Agraria sehingga mampu melaksanakan distribusi tanah perkebunan dan tanah yang dikuasai negara menjadi tanah rakyat.

v Memperkuat jaringan organisasi petani nsaional sehingga mampu merebut tanah perkebunan kolonial menjadi perkebunan rakyat.

e. RAKYAT ACEH: Memperkuat rakyat Aceh menciptakan pemerintahan sendiri

f. PAPUA: Memampukan Rakyat Papua memperjuangkan hak-hak dan kesejahteraan


  1. Memperluas kemitraan dengan gereja-gereja di dalam dan di luar negeri
  2. PMK HKBP menjadi training center untk memperlengkapi para pekerja gereja


a. Buruh:

Melakukan penyadaran secara berlanjut akan pentingnya organisasi buruh yang independen.

Memperkuat aliansi jaringan lokal dan mendorong solidaritas internasional

Membentuk jaringan aliansi industri dan pemerintah.

Memperkuat aliansi Advokasi lokal dan nasional.

b. Buruh Migran

· Memperkuat organisasi BMI di Indramayu, Medan, Sukabumi, Karawang, Banten serta berjaringan satu sama lain.

· Berdaulat secara ekonomi dengan memanfaatkan dan mengakses sumber daya local serta akses remitansi BMI dari pemerintah melalui usaha – usaha kerakyatan.

· Memperjuangkan dan terlibat dalam membuat kebijakan hak – hak BMI dan komunitas untuk keadilan dan kesejahteraan.

c. Petani

· Mendorong terbentuknya organisasi petani yang kuat dan demokratis memperkuat yang sudah ada.

· Memperkuat Front Pembaruan Agraria di Sumatera Utara dan Sulawesi Utara

· Memampukan Organisasi Petani mengakses informasi, bantuan dan ketrampilan dari Institusi KPA maupun pemerintah.

· Leadership Formation

· Organizing

· Popular Education

d. Rakyat Aceh

Memperkuat rakyat Aceh membentuk pemerintahan yang demokratis

e. Rakyat Papua

Memampukan Rakyat Papua memperjuangkan hak-hak dan kesejahteraan

f. Gereja

· Mengkonkritkan format kerjasama dengan gereja-gereja

· Mengkomunikasikan program PMK kepada gereja-gereja

· Memperbaiki manajemen organisasi (keu dan staf)

g. Urban Poor

· Pengorganisasian

· Penguatan dan Penyadaran

· Memperkuat Jaringan

· Merangkul tokoh agama dan masyarakat