Indonesia only officially recognizes six religions. Apart from that, there are many local religions or indigenous religions from Indonesia that have existed for centuries.

Based on Presidential Decree No.1 of 1965 and Law (UU) Number 5 of 1969, the Indonesian population's religions are Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism.

Outside the six religions, it is only considered a belief, including local religions. According to the Ministry of Culture and Tourism in 2003, there were 245 local religions in Indonesia. Because local religions were not recognized, it was thought that Indonesians had no religion before the first century.

The basis of the masses is the political force, which is the core of democracy. Religion is a form of identity that can be used in identity politics. These religions practiced by the majority of Indonesians. Unfortunately, an objective definition (or, in other words, an operational definition) does not exist.

The difference of religion causes discrimination against local religions and contradicts the first principle of Pancasila. Religion that is supposed to unite is sometimes misinterpreted and becomes a division. Discrimination against local religions is also contrary to the UUD 1945 article 28 E paragraph (1) and Article 29 paragraph (2).

On September 25, 2020, the Christian mission website (Misi.co/Indonesia) presented data that the percentage of Indonesian Muslims was only 80.31 percent. The following is the data of adherents of religions in Indonesia: Islam (80.31%), Christianity (15.85%), Hinduism (1.3%), Tribal Religion (1.2%), Confucianism (0, 90), Buddhist (0.40%), No religion (0.04%).

Some of the Indonesia local beliefs for example like Sapto Dharmo in Yogjakarta, Sundanese Wiwitan, and Buhun adhered to by the Sundanese people, Tolotang in the South Sulawesi region, Kejawen by the Javanese people, Marapu from Sumba, Kaharingan from Kalimantan, Ugamo Malimation from the Batak tribe, Naurus from the Island Seram Maluku, Madrais (Javanese Sunda) which spread in West Java is a handful of many religions that have been marginalized from their own country.

Based on these data, there are still Indonesians who do not have a religion. Having no religion here means that they do not embrace the six religions that have been established by the government. The forms of discrimination also vary, ranging from difficulty finding a job, being excluded, and sealing.

According to Arnol Purba, one of the applicants who lives up to the beliefs of Ugamo Bangso Batak, "my son has good achievements and grades, but the company rejected him because the religion column on his KTP only contains a dash. He is considered to have no religion, atheist, or an infidel," (Tempo.co)

Based on this, it is very inappropriate to judge someone based on religion alone, but it must be following quality and ability. A devotee of Parmalim's faith, Pagar Demanra Sirait, also had the same experience as Arnol's son: difficulty getting a job. He said the absence of the religion column in his residential identity impacted the difficulty of accessing social security rights.

His family admitted to being Christian only to get convenience in administration and population rights. "After admitting to being a Parmalim adherent, the religious column on the electronic KTP or e-KTP was given a strip. Since then, everything has become complicated," (Tempo.co)

Discrimination that is seen here is very concerning, not all aspects must be considered, but only looking at religious status.

Not only that, another form of discrimination in Kuningan, West Java. The Kuningan Regency carried out the sealing of two Sundanese Wiwitan figures' tomb buildings on July 20, 2020. It is the example of a community adhering to local religions still being stigmatized structurally and systematically. (Haluan.co)

The discrimination that occurs in Indonesia is widespread. Nggay Mehang Tara, a petitioner for judicial review from the Marapu faith followers, said that at least 21 thousand people of the local religion experienced discrimination in East Sumba, East Nusa Tenggara. Likewise, the 40 thousand Marapu followers on the island of Sumba. (Koran tempo.co)

A discrimination story is also experienced by followers of the Sapto Darmo faith in Brebes Regency, East Java. Carlim said his family could not bury his late uncle and nephew in a local public cemetery. (Koran tempo.co)

It shows that it is not only from the employment and economic sectors but also from the exclusion of residents. If this continues, it will have a negative impact on the local religion. Yet, it is their right to adhere to the beliefs they believe in.

The problem with local religions is that they are forced to adhere to one of the original religions, and otherwise, they will experience discrimination.

In my opinion, local religions can still develop as long as they follow all applicable regulations. Local beliefs deserve attention because they always comply with the first precepts and do not violate rules. The root of the problem is only two, which are tolerance and lack of government attention. 

Community tolerance is still lacking, and they perceive adherents to local religions as security disturbances and community unrest. The government does not clarify the true meaning of religion, so that it is confusing and sometimes also privileges only one religion.