Shoulder to shoulder in a shared mission for Environment, Humanity, and Justice

NICMCR Annual Event 2026

June Beckx

This year’s Annual NICMCR event took place under the theme “Life in a Changing World: Religion, Ecology, and Responsibility.” At the invitation of UIN Sjech M. Djamil Djambek Bukittinggi, the gathering was held amid the beautiful landscape and surroundings of Bukittinggi, West Sumatra. It offered participants the opportunity to become better acquainted with this place and the customs of this part of the Nusantara.

1. Venue, surroundings, host university

The UIN is located in the Banu Hampu subdistrict. “Banu” means water, “Hampu” means large rivers, and “Banjir Besar” refers to a massive flood; hundreds of years ago. As this district was named by the ancestors, Dr. Irwandi explains that this name must not be changed: “we preserve it and do not translate it into any other language.” Why? Because of the Minangkabau language! He argues that spatial metaphors in the Minangkabau culture are not merely descriptive but also prescriptive. After all, to manage the land effectively, the “language” must be understood as defined by the inhabitants. Looking to the future, they can make progress by adopting an eco-linguistic approach to sustainable agricultural policy. He argued that the Minangkabau’s agricultural discourse focuses on bridging linguistic, ecological, and agricultural wisdom. According to Einar Haugen’s linguistic ecology, language does not exist in a vacuum but interacts with its environment. In Minangkabau, the physical environment is represented through specific spatial terminology. One of the popular expressions, “Sawah satumpak di nan data, ladang sabidang di nan lereng,” refers to the plains and slopes of the Minangkabau landscape; the spatial metaphors point to ecological harmony and the rhythm of village life. These metaphors function as rules that prevent land degradation, as the language enforces ecological boundaries.

2. Different Perspectives from Keynote Speakers

In her presentation, Prof. Simone Sinn links the aspect of interreligious dialogue to the theme of ecology. She explores the subject from three perspectives—ecotheology, eco-justice, and eco-spirituality—which are inextricably linked, and demonstrates that theology is, in fact, about people and creation. She highlights the connection between theology and ecology through the publication of important international and interfaith documents, collectively drafted by theologians, political leaders, and activists. Of particular importance are that these documents not only call for attention to ecological issues but also emphasize the possibilities for change, reflecting a motivating, critically emancipatory, and above all hopeful potential. These include the document ‘Al Mizan’, which strives for a universe in balance, and ‘Laudato Si’, which calls for action against global warming and ecological collapse. The former was drafted by Muslim scholars and activists; the latter by Catholic eco-theologians and scientists. Yet these documents are not directed solely at their own religious communities, but at the entire human family, including the call from young people to build a better future without ignoring the environmental crisis and the suffering of the marginalized, “to hear the cry of the earth and the poor.” A third important document concerns her own background and many years of involvement with the World Council of Church, namely ‘Cultivate and Care’ and the accompanying “Decade of Climate Justice Action” plan from this major ecumenical body, which challenges traditional Christian anthropocentric hierarchies and calls for a systemic socio-ecological transformation.

Speaking of interfaith dialogue: Sinn wonders whether dialogue is limited to affirming shared values, whereas the real question is whether we should engage in deep self-reflection and challenge certain views, values, and beliefs within our own traditions. In that regard, academics should take a critical look at themselves and ask whether their role as academics is to be constructive and propose solutions—as they would always do as teachers—or, on the contrary, to be critical and ask questions.

She concludes her arguments with a call for interfaith solidarity during the 2023 UN Climate Conference, using the slogans “Side by side/shoulder to shoulder” and “Take to the streets and march together for the environment and justice.”

The third lecture from Prof. Nunu Burhanuddin highlights a specific aspect of the Minangkabau people’s way of life. Although this topic differs somewhat from the others, which focused more on environmental issues, his presentation is no less interesting, explaining the traditional Minangkabau philosophy of ‘Adat Basandi Syarak-Syarak Basandi Kitabullah (ABS SBK, Custom is based on Islamic Law-Islamic Law is based on Qur’an and Hadith). Burhanuddin explains that this philosophy emerged following a cultural arrangement devised to resolve the intense tension between the Alim Ulama (the Padri faction) and the Kaum Adat in Minangkabau, a tension that was exploited by the colonialists. These tensions culminated in the Padri War (1803–1838), which was triggered by the Ulama’s efforts to eradicate customary practices that contradicted Islamic law (such as gambling, cockfighting, and alcohol consumption). The history of ABS SBK encompasses textual history, oral memory, political reconstruction, and normative imagination. The point is not when the phrase first appeared, but how it came to serve as a compass, guiding how the Minangkabau society should understand itself. The ABS-SBK framework successfully transformed destructive conflict into a robust sociological synthesis. This cultural regulatory solution has been so successful that it has now been adopted into formal state regulations, notably through Law No. 17 of 2022 on the Province of West Sumatra, which officially recognizes the unique characteristics of Minangkabau’s society based on the ABS-SBK philosophy.

Furthermore, as an epistemic center, ABS SBK defines Nature as a teacher, Surau as a place for moral and spiritual learning, Nagari as a space of tradition, and Rantau as a source of mobility and cosmopolitan experience. In this way, young people are encouraged to emigrate and acquire knowledge, to later return to bring that knowledge back to their homeland.

3. Discussion and conclusion

The discussions on the forum focused on the tension between adat (or local customs and wisdom), religion, and human rights, including women’s rights, three of the major players in confronting and mitigating the challenges of climate change. By shifting its main focus from moderation and deradicalization to ecotheology , the Indonesian Ministry of Religious Affairs confirmed that the environmental issue dialogue is primarily influenced by the interconnection between these aspects. Irwandi emphasizes that linguistic aspects play an important role. With regard to culture and local customs (adat), one cannot rule out the possibility of conflicts arising when adapting these traditions to modern discourse. The question is whether the loss of meaning in the local language leads to a loss of ecological resilience, or whether, on the contrary, environmental degradation leads to the gradual disappearance of local languages and customs. Why then is there such a huge gap between religion and indigenous wisdom? This is actually the case all over the world. Sinn: Theological dialogue means not only seeking common universal ground, but also realizing that one must, in fact, seek out one’s own values.

It became clear that there is a tendency to criticize local beliefs and religions from a human rights perspective, while conversely, it is argued that human rights are expected to protect unequal positions. The question is whether adat sanctions are a way for people to live civilized lives, rather than human rights violations.

The day concluded with much work ahead:

The collaboration between NICMCR and its three working groups addressing current and urgent issues, along with UIN Bukittinggi’s focus on specific traditions and customs in the same fields in West Sumatra, was an eye-opening experience for all attendees. This event once again demonstrates how we can enrich one another and broaden our horizons from the perspectives of Indonesia and the Netherlands, in both Christian and Islamic contexts: looking ahead, shoulder to shoulder, marching together for environment, humanity, and justice.