Linguistically, moderation is the reduction of violence and the avoidance of extremes. There are two big themes discussed in a word of moderation, it seeks to reduce destructive acts of anarchism and an attempt to minimize right and left inclinations.

It is not easy to completely conceptualize religious teaching, especially to highlight all the elements that build it. In the following explanation, the author tries to describe teaching in Islam, namely moderation.

The moderation requires several elements of its application, namely the existence of open dialogue from stakeholders, the existence of patronage from all aspects, and the demand for religious teachings that are critical of moderation itself. After understanding the supporting elements, we will realize the various consequences as a result of positioning ourselves as pioneers with moderation.

First, opening up space for dialogue from the pioneers is the main prerequisite. Understanding in an intermediate position has consequences so as not to be swayed by various political interests. The moderation requires always to be accepted in the lower current society. 

Moderation makes a group always synergize spiritual and physical, spiritual, and material values in all actions of life. A moderation movement also requires remaining open to all aspects of society, religion, culture, and civilization. If a community closes itself and is isolated from the environment how can they become pioneers to be fair.

Second, there is patronage in all aspects. Those who intend to moderate can be accessed by any group on different sides. At that time he also became the bearer of the mandate of goodness for all levels of society. The moderation position can see any group and wherever it is.

Third, there is a critical religious demand for moderation itself. Moderate teachings are open to constructive criticism. The moderate group is characterized by the middle in the divine, material, and life aspects. Moderated individuals certainly accept and appreciate various views and beliefs as natural, reluctant to impose their will on other individuals.

Challenges for the Moderation Movement in Indonesia

There are groups who reject rigid normativity that is believed to be true. Moreover disagreements have surfaced and reappeared in the public sphere. There are two big points that obstruct moderation: eroding the spirit of nationalism and the strengthening of feudalism and group primordialism.

In the history of Indonesia, nationalism at the national level was understood as something that was great, honorable, and highly respected in society. We certainly see how Pancasila, pluralism and the motto of Bhinneka Tunggal Ika are at the forefront of rejecting groups that want to undermine the integrity and unity of this diverse Indonesia.

Nationalism like that has now experienced degradation in various levels of society, of course, we understand how the majority of groups have lost confidence in the sweet promise of nationality. 

Initially, the idea of nationalism in the intellectual elite was progressive and cross-valued, but more and more, nationalism is interpreted narrowly. The idea of nationalism does not deny plurality, instead, it accommodates achieving goals and working together to create a just and civilized life.

Seeing that the Indonesian nation currently has a lot of conflicts, it requires so many generations who understand moderation. This needs to be done to maintain the spirit of Indonesia in order to remain united and accommodate diversity. To become a moderated generation, continuous strategic steps are needed and are carried out in various lines of life.

At the formal level, for example, by inserting tolerance education and strengthening interest in reading literacy, it is necessary to ward off provocative information, especially in academics. 

The work of moderation is not just the work of the government, but the work of all levels of society. In the non-formal aspect, there is a need for a literacy movement that is conditional on universal humanitarian values, we live within the frame of humanity and Indonesianness.

Next, presenting digital content mixed by the moderation generation so that this epidemic can touch the lower-class groups. Presenting public impressions that educate netizens is a central issue that needs to be developed. These are all steps forward to reduce extremist media content, making the digital world a place to fight for the values of moderation.

Conclusion

Overall, moderation movement in Indonesia has a significant role in the life of the nation and state. The moderation movement does not appear in a space empty of history, it accommodates progress and does not stutter in differences, including in Indonesia. Anyone can do moderation at any time, as long as they understand the flow of moderate thinking. 

Moderating requires being central, fair, and balanced in all things. Efforts to moderate can be made at the educational level, such as making materials on tolerance and diversity, and at the public level, we as moderation pioneers must spread ideas that accommodate self-diversity because it is human nature that must be accepted and understood comprehensively.

References:

Monib, Mohammad dan Islah Bahrawi, Islam dan Hak Asasi Manusia dalam Pandangan Nurcholish Majid, Jakarta: Gramedia, 2011

Ubaid, Abdullah, Merayakan Multikulturalisme dalam buku Runtuhya Negara Tuhan Membongkar Otoritarianisme dalam Wacana Politik Islam, Semarang, INSIDE, 2005