RJOAS April 2025
by Sinaga Eva Hutri, Sihabudin Ahmad, Muldi Ail (Master’s Program of Communication Science, Sultan Ageng Tirtayasa University, Serang, Banten Province, Indonesia)
In 2022, it was reported that individuals from Cilegon City, who identified themselves as the Cilegon City Local Wisdom Savior Committee, conducted a peaceful demonstration in front of the DPRD office, demanding establishment rejection of the HKBP Maranatha Church in Cikuasa Village, Gerem Village, Cilegon City on September 07, 2022. The examination of this case is noteworthy, given that the peaceful demonstration against the establishment of worship places garnered support from the Mayor of Cilegon and his deputy, subsequently becoming widely circulated, which led to Cilegon City being labeled as the most intolerant city in Indonesia. In light of this, the forthcoming study aims to address issues related to how communication among group members manifests prejudice towards the groups involved in the conflict concerning the establishment of worship houses in Cilegon City. This research employs a qualitative approach, utilizing a case study method. Data collection techniques in this investigation consisted of in-depth interviews, observation, and literature review. The theoretical framework applied is Groupthink Theory. The findings indicated that ineffective communication exacerbates prejudice and negative stereotypes between groups, significantly contributing to the escalation of conflict. Furthermore, this communication pattern fosters prejudice, which emerges as one of the major obstacles to effective communication and conflict resolution, as evidenced in the situation surrounding the worship house construction in Cilegon City. Prejudice incites suspicion and defensiveness, thereby obstructing constructive interaction between diverse groups. When two groups with pre-existing prejudices and stereotypes engage with one another, the likelihood of increased tensions and conflicts rises.
Observing the phenomenon of challenges faced in establishing places of worship other than mosques in Cilegon City, where Muslims comprise the dominant or majority group while other religions represent minorities, frequently incites rejection actions against the establishment of worship facilities for religious minorities. The Ministry of Religious Affairs of the Republic of Indonesia has proclaimed, via the official website kemenag.go.id, on Thursday (01/06/2023), that since 1995 there have been two incidents of establishment opposition to worship houses from Muslims toward Christians in Cilegon City. Tensions with the surrounding community arose when residential amenities and infrastructure owned by HKBP congregants in the Pondok Cilegon Indah (PCI) housing complex were utilized as a place of worship, as well as the demolition of the Adventist church in Cilegon City. There were approximately ten demonstrations conducted by the predominantly Muslim community of Cilegon City, advocating for the closure of churches or places of worship intended for Christians (Riansyah et al. , 2021).
Cilegon City itself comprises 8 sub-districts and 43 villages with a population of 464,716 individuals and an area of 175. 50 km². Given its substantial population, Cilegon City ranks as the 4th largest city in Banten. The rapid population growth in Cilegon City is primarily driven by ongoing migration. The population of Cilegon City, when categorized by religion, is predominantly Muslim, totaling 453,847 individuals (97. 66%). From this data, it is evident that Muslims represent the majority population in Cilegon City, leading to data from the Central Statistics Agency (BPS) in 2022 indicating that there are 768 Muslim places of worship in Cilegon City, which include 381 mosques and 387 mushola. Conversely, to date, there has not been a single place of worship for other religions.
Continuing from the earlier point, in 2022 the media coverage about the rejection of places of worship for religious minorities in Cilegon City captured the attention of the public, particularly the news reporting that the residents of Cilegon City, who refer to themselves as the Cilegon City Local Wisdom Savior Committee, organized a peaceful demonstration in front of the DPRD office on September 07, 2022, advocating for the rejection of the establishment of the HKBP Maranatha Church in Cikuasa Village, Gerem Village, Cilegon City. As reported by kompas.com on Sunday (11/09/2022), the Cilegon City Local Wisdom Savior Committee came to a consensus to oppose the construction of the church based on Serang Regent Ronggo Waluyo's decree concerning the Closure of Churches / Places for Christians Worship within the Serang Regency area (currently Cilegon).
The historical context, insights, and mindset of the Muslim community in Cilegon City do not exclude the chance of misunderstanding the denial of worship places. The social conflict that arises demonstrates that Muslims in Cilegon City hold stereotypes against Christians. Lippmann (in Aldilal, 2020) clarifies that stereotyping is the viewpoint or outlook of specific individuals or groups towards another group and on that basis subsequently establishes standards, broad ideas, or values regarding an object. This perspective aligns with Brigham (in Kuncoro, 2023) who defines stereotyping as a generalization that is embraced without considering the observer's perspectives, leading to a judgment, which is the inclination to negatively evaluate the traits of other groups.
The choice of Cilegon City as the focus of the research is influenced by multiple factors, one of which is its position as a significant industrial center in Indonesia. Nonetheless, the most notable factor is the problem of religious intolerance that emerged in 2022. Cilegon is recognized as a city with a low degree of tolerance, particularly following a widely publicized event in which the Mayor of Cilegon joined a petition opposing the establishment of a church in the city. This event ignited extensive discussion and brought attention to the challenge of interfaith harmony in Cilegon.
With a lengthy and varied history and swift industrial growth, Cilegon City remains a vital economic hub in Banten province and Indonesia overall. Nevertheless, the rising problem of religious intolerance highlights considerable obstacles that must be addressed to attain enhanced social harmony.
Stereotypes account for the differing interests of each party engaged in the conflict, stereotypes in perceiving the truths of a religious group in relation to other religious groups (Yunus, 2014), heightened religious emotions, exclusion from other communities, and the feeling of being threatened by the presence of larger places of worship (Arifinsyah and Fitriani, 2019). The consequence of the formation of stereotypes within one group towards another group is the failure to identify the unique characteristics that a specific group possesses, as opposed to those of another group. In this context, Christians are labeled as a discriminatory faction, colonizers, and harsh towards Muslims due to the historical events of Geger Cilegon, leading outsiders or the residents of Cilegon City to overlook the individual traits of contemporary Christians, which are distinctly different from those of Christian groups in the past, as this judgment is accepted as fact.
The true effect of the adverse evaluation of Muslims toward Christians is evident when the Cilegon City Local Wisdom Savior Committee held a peaceful demonstration to oppose the establishment of a worship facility, an event that ranked Cilegon City as the most intolerant city in Indonesia, outpacing Depok City and Padang City. This information is drawn from the findings of assessments performed by the Setara Institute in the Tolerant City Index (IKT) Report for 2022. In the year prior, 2021, Cilegon City occupied the third position, following Depok City and Banda Aceh.
On the contrary, Christians also provide a negative evaluation of Muslims when the reality is referred to above and endorse the peaceful act of opposing the establishment of places of worship by the Mayor of Cilegon by adding their names to the rejection petition. The rejection stance may trigger a domino effect or backlash against minority groups when they attempt to set up places of worship in regions dominated by a particular religious majority (Sarbini, 2022). Through detik.com, on Friday (09/09/2022), the Mayor of Cilegon expressed that his involvement in endorsing the petition against the construction of churches in Cilegon City was purely to meet the demands of the people of Cilegon City, which includes scholars, community leaders, youth leaders, and mass organizations. As Sihabudin (2008) notes, one of the factors that incite conflict in diverse communities is communication between different ethnic groups. Communication leads to feelings of insufficient openness, lack of empathy, a tendency to think negatively, inadequate support, and the inability to maintain equilibrium. This situation generates friction among groups due to the importance of the religious population in a given area, and prejudice can emerge because of misunderstanding or a lack of regard for differing religious beliefs and practices, which results in the development of minority and majority groups.
The rise of negative perceptions within each conflicting group hinders effective communication, particularly the communicative interactions between groups. Misinterpretations and a lack of comprehension regarding the intention behind open dialogue, as well as an understanding of the worship needs of different religions in Cilegon City, can further escalate the conflict. Interactions between Muslims and Christians in Cilegon City have become systematic and ritualized, yet this merely fosters a superficial sense of harmony, confined to formal ceremonial exchanges (Hardian, 2015). Moreover, insufficient communication between the church and the local populace, alongside prevailing negative views and mistrust between the two entities, has perpetuated the conflict (Wijayanto, 2021).
If this is perpetually permitted and sustained for an extended period, potentially even fostered by the community without any resolution, it does not exclude the chance of bias (Kuncoro, 2023) and extended discord (Effendy et al., 2023). As clarified above, it is essential to carry out research to examine how communication among group members showcases bias against the group involved in the conflict and how the bias between groups underpins the discord regarding the establishment of places of worship in Cilegon City. This will be analyzed using groupthink theory by Irving Janis (1972) for each group engaged in the conflict. Groupthink theory elucidates the scenario of a group making irrational decisions with the purpose of dismissing opinions or public sentiments that are genuine and possess moral significance; furthermore, according to groupthink theory, group decisions arise from several individuals and are influential within the group, succeeding in swaying the group with irrational actions and disregarding conflicting opinions or perspectives outside the group (Alvitara et al., 2023).
In this research, the researcher examines prejudice and discord in Cilegon City through the lens of communication, particularly concerning the opposition to the creation of religious facilities—in this scenario, a church. The nonviolent demonstrations against the church's construction act as a metaphorical expression through social engagement, shaping the reality of the dispute. This investigation also looks into how prejudiced messages are generated and sustained in communication among limited relationships between sources, which aid in the development of the conflict. Drawing from a European context, enhancing communication strategies necessitates an emphasis on fostering digital literacy, ensuring information transparency, and increasing cultural sensitivity (Mialkovska et al. , 2024).
The research examines intergroup bias in the dispute over the building of places of worship in Cilegon City. The study first looks at communication within group members, then moves on to intergroup bias, to offer a well-rounded grasp of the issue. Utilizing this methodology, the research adopts a qualitative and descriptive approach to portray all manifestations of occurring events. Qualitative research aims to investigate, comprehend, and elucidate phenomena based on individuals’ subjective interpretations (Mulyana, 2018).
The employed research method is a case study, which facilitates the gathering of comprehensive data pertinent to the topic and thorough analysis of a group or incident. This strategy provides a full viewpoint on the subject matter being studied (Mulyana, 2018). Specifically, the case study method within this research aims to observe, analyze, and assess bias and intergroup conflict concerning the construction of places of worship in Cilegon City. Given that this matter is still unfolding, a thorough examination is required to validate the relevant theories.
Techniques for data collection comprise primary data gathered through in-depth interviews and secondary data obtained through observation, field notes, and documentation. As per Harry F. Walcott in Mulyana (2018), interviews include all types of dialogues, ranging from formal to casual. This investigation employs unstructured or in-depth interviews, enabling researchers to garner varied information from all informants. Informants are chosen based on specific attributes that indicate they have knowledge, experience, and comprehension of the conflict surrounding the opposition to the construction of places of worship in Cikuasa Village, Gerem Village, Cilegon City. This guarantees reliable and valid data sources. The informants are selected using purposive sampling, which entails choosing individuals based on particular considerations, objectives, and criteria, allowing the researcher to make knowledgeable decisions about appropriate participants (Asari et al. , 2023).
The informants for this research comprise six sources: the National and Political Unity Agency, the Religious Harmony Forum (FKUB), and the Nahdlatul Ulama Branch Management (PCNU), reflecting local government viewpoints. Moreover, representatives from the HKBP Maranatha Church construction committee, the Committee to Save Local Wisdom in Cilegon City, and the inhabitants of Cikuasa Village contribute perspectives on the position of each conflicting group.
Communication between organization participants is an essential element in social dynamics, mainly in battle conditions. In Cilegon city, conflicts related to the status quo of worship houses regularly result in prejudice among the agencies worried. This prejudice now not handiest impacts the connection between businesses, but also can get worse the conflict situation.
Within the case of the warfare of worship houses rejection in Cilegon, the signs of groupthink can be seen from how the selection is taken and defended, and how extraordinary perspectives are unnoticed or suppressed. verbal exchange evaluation through groupthink signs from each group, in this example the Cilegon city nearby awareness Savior Committee organization and the Cilegon town HKBP Maranatha Church improvement Committee, so that the reasons and impacts can be seen.
This study indicates that contributors of the Cilegon city local information Savior Committee tend to attain agreements without a great deal of dialogue or inner complaint. This quick and unanimous agreement is based on records and long-status agreements, ignoring other perspectives or viewpoints. sturdy social pressure to align with the majority creates an environment in which members experience forced to comply with institution norms, decreasing the possibility of different perspectives. Further, poor stereotypes of out-businesses and rationalization of choices, the use of history as justification, in addition strengthen institution identification and separate them from outsiders.
In this analysis, the researcher will explore the special kinds of communication used, which include persuasive communication, competitive communication, exclusionary communication, as well as social pressure and rationalization carried out by using the committee and the humans of Cikuasa Village. By know-how those forms of communication, we will see how prejudice in opposition to out-groups is shaped and become aware of factors that avert positive communication for powerful struggle decisions.
In this example, committee individuals and network leaders used historical arguments and antique agreements to persuade other members and the significance network of non-Muslim worship house construction. From the interview outcomes there may be an assertion "This rejection is primarily based on an agreement because the 70s that prohibits the development of non- Muslim worship houses in Cilegon," it's miles used to persuade committee contributors and the community that their actions are correct.
Social strain influences people in every environment, this happens when a person modifies their behavior based on choices regarding desires and dreams with present social demands or situations (Fadillah, 2020) in order that individuals sense they need to observe the norms or views of the general public to be accepted inside the group.
In this context, committee participants felt forced to believe most of the people's view for fear of being perceived as traitors or not helping the vintage settlement. The assertion "no person dissented, all agreed to reject, due to the fact if they differed, they can be seen as no longer helping the vintage agreement," suggests the robust social strain to comply with most people's view.
Aggressive communication is defined as a manner of communicating that conveys critiques, data, or messages without delay, but is observed by using verbal or nonverbal aggression (Maulana & Gumelar, 2013) so that aggressive communication has a tendency to attack or demean the other celebration, often the usage of harsh or threatening language. In this example, the committee group defined outsiders (The development supporters of non-Muslim worship houses) with poor stereotypes and as intolerant provocateurs. The assertion "folks who are illiberal are people who impose their will to construct a worship house here," indicates competitive communication in the direction of the outdoor group.
Distinctive communication is a communication fashion that conveys messages in a closed, selective, and discriminatory way with the goal of keeping the loyalty, hobbies, or ideology of a specific organization (Pranawukir et al., 2023), this makes a difference and separates its personal organization from different agencies, regularly by ignoring way or rejecting opportunity views, for this reason strengthening organization identification and setting apart them from outsiders. The declaration "Our decision is correct primarily based on the prevailing settlement, and we believe that is excellent for the network," suggests communication that ignores criticism and alternative perspectives from outsiders.
Rationalism emphasizes proof, common sense, and analysis in reaching the reality (Batubara et al., 2023) so explanation in communication is the use of contrived reasons or arguments to justify actions or decisions, regularly without considering records or the current situation. The declaration "This rejection is primarily based on a settlement for the 1970s that prohibits the development of non- Muslim worship houses in Cilegon," is used to justify the rejection without considering the changing social conditions and desires of the community.
Internal pressure happens while organization individuals stress people in the group to follow most people's view, regularly via monitoring and correcting one of a kind behaviors or reviews. The statement "If there is a difference of opinion, it is usually at once directed to go back to the collective settlement," indicates that there's tracking and suppression of different evaluations in the group.
Instructive communication is a kind of communication that contains threats and sanctions that are coercive, therefore making the targeted person do something by way of pressure (Rohyan & Machsunah, 2023). One-manner instructive communication is illustrated inside the context of rejection of the construction of non-Muslim houses of worship. This communication involves the delivery of instructions and decisions from government and network leaders to the broader network without any possibility for remarks.
An analysis of the way this instructive verbal exchange takes vicinity consists of that one-way instructive communication is driven through the authority held by non secular leaders and the neighborhood authorities, "From the beginning, religious leaders and the Cilegon community agreed that there would be no homes of worship aside from mosques in the region." This decision was taken by using the government and conveyed to the community as a training that needed to be accompanied. spiritual leaders and the government have remarkably had an effect on making selections related to social norms and agreements.
Further, the choice to reject the construction of non-Muslim homes of worship is primarily based on an ancient settlement that has existed since the 70s. Statements together with "This agreement is contained in the Regent's Decree (SK) which stipulates that the development of non-Muslim homes of worship is not allowed" show that this choice is conveyed instructively without commencing up area for in addition dialogue.
This kind of verbal exchange creates an environment wherein prejudice in opposition to out-groups is bolstered. Unbalanced persuasive verbal exchange, social stress, and aggressive communication all contribute to the formation of prejudice and boundaries to positive communication. further, exclusionary, instructive and rationalizing communications beef up in- organization identity and exacerbate prejudice against out-businesses, hindering efforts to reach inclusive and equitable solutions.
The HKBP Maranatha Church improvement Committee of Cilegon city is a group that seeks to set up a church within the midst of numerous demanding situations and boundaries faced. In their adventure, the communication dynamics that occur inside this committee end up a vital aspect that affects the effectiveness of selection-making and relationships with outside events.
In this context, it's vital to identify the varieties of verbal exchange that dominate, as this will help the committee improve their verbal exchange method to acquire their desires more efficiently. This evaluation also provides realistic hints to improve the first-class of inner and external verbal exchange, that's anticipated to better guide the achievement of the committee's targets. underneath is an in depth description of the varieties of communication identified.
Assertive communication is the capacity to talk reviews definitely to others without hurting or offending them, both verbally or nonverbally (Maulana & Gumelar, 2013), it may nation critiques or rights certainly and firmly whilst still respecting the rights and reviews of others. In the context of the HKBP Committee, assertive verbal exchange is reflected in their strong perception that they have got the moral and religious right to set up a church, in spite of big obstacles.
The statements "we are satisfied that the established order of this church is our proper and we can prevail notwithstanding many barriers," or "The establishment of this church is our ethical and religious proper that have to be fulfilled." are assertive communications from the committee that show dedication and readability of cause, that could help encourage organization participants and maintain them centered on their dreams. But, if no longer balanced with openness to the views of others, those communications can close the gap for positive communication and prevent more inclusive solutions.
Aggressive communication is communication wherein someone expresses their desires, thoughts, and emotions in a way that intimidates, imposes their will, or harms others verbally or nonverbally (Ohoiwirin & Tahalele, 2023), in this case aggressive communication is characterised by means of expressing opinions that belittle or ignore the rights and emotions of others. In this examination, the HKBP Committee often described individuals who rejected the status quo of the church in a terrible and demeaning way, indicating competitive communication.
Statements which include "those who reject the established order of this church are intolerant and biased towards us." or "FKUB and the local government are usually unfair and biased towards us, they do not support us." and "This rejection is handiest due to the fact they do not need to simply accept us, now not because there is a valid purpose." are examples of aggressive communication that get worse relations with outsiders and make stronger bad prejudices. This will trigger in addition resistance and warfare, and hinder peaceful mediation and negotiation techniques. This competitive mindset can also harm the committee's image within the eyes of the general public and fascinated events.
Passive communication is a form of communication in which there is no good enough feedback, so the communication procedure frequently becomes useless (Maulana & Gumelar, 2013) resulting in an incapacity or unwillingness to express one's very own evaluations or desires, usually because of worry of war or emotions of powerlessness. inside the case of the HKBP Committee, there are indicators of a phantasm of agreement where some individuals won't dare to express their distinct critiques.
The announcement "All committee contributors trust this strategy." (although there can be folks that disagree, but are silent). It can be seen that passive verbal exchange can create an illusion of settlement that doesn't mirror the views of all members. This could lead to dissatisfaction and inner struggle inside the destiny if one of a kind voices are not heard or valued. It also hinders the emergence of new ideas that can benefit the group.
Manipulative communication is verbal exchange that tends to control and modify the behavior of others, and is often known as one-way verbal exchange, concerning the usage of indirect or manipulative manner to achieve goals, frequently by means of heading off or hiding data that could disrupt inner consensus (Pratama, 2023). A few members of the HKBP Committee seemed to defend the institution from opposing or disruptive records. The announcement "We don't need to concentrate on unconstructive criticism from outsiders." explains that manipulative verbal exchange can create an surroundings that isn't obvious and less sincere. this could lessen as true with amongst organization individuals and among the group and outsiders. averting criticism and opposing information can prevent enhancements and improvements that may stand up from positive remarks.
This evaluation, we will see that the improvement Committee of HKBP Maranatha Church in Cilegon city used diverse varieties of communication, whether or not assertive, aggressive, passive, or manipulative as a trigger for the formation of prejudice. know-how and dealing with these types of verbal exchange is essential to ensure that choices are more inclusive, obvious, and effective. Through growing assertive communication and reducing aggressive, passive, and manipulative tendencies, the Committee can acquire higher consequences of their efforts to set up the church, even as keeping harmonious relationships with all events worried.
The findings indicate that ineffective communication strengthens prejudice and negative stereotypes among groups, and it also plays a significant role in escalating conflicts. Elements like historical agreements and dominant leadership further reinforce these prejudices. Both factions, those who oppose and those who support the establishment of places of worship, display signs of 'groupthink' that obstruct productive dialogue and peaceful resolutions.
The deficiency in effective communication between the two factions also acts as a significant obstacle to resolving the conflict. The failure to listen and comprehend differing viewpoints results in heightened prejudice and stereotyping. Each faction tends to segregate itself and engage only with its members, leading to the occurrence of 'groupthink'. This aspect is marked by the dismissal of diverse ideas and the inclination not to analyze alternatives critically, which ultimately impedes the constructive dialogue process, resulting in the inevitable cultural integration that happens when multiple cultures interact and exchange with one another (Lam et al. , 2024).
Upon closer inspection, it became evident that the longstanding suspicion between various religious factions in Cilegon has cultivated negative narratives that are challenging to alter. The predominant leadership in each faction typically reinforces this narrative to maintain dominion and support from their members. This results in heightened tensions and diminished chances of discovering shared commonalities.
It is crucial to recognize that both factions desire to coexist peacefully; however, ingrained prejudices and stereotypes hinder their ability to achieve consensus. Therefore, there is a necessity for interventions that concentrate on enhancing inter-group communication, recognizing the risks of 'groupthink', and educating on the significance of tolerance and respect for diversity.
Through a comprehensive and dialogic approach, it is anticipated that biases and stereotypes can be diminished, fostering a more harmonious and respectful atmosphere in Cilegon City. This initiative could involve community leaders, religious authorities, and both governmental and non-governmental organizations collaborating to promote the ideals of tolerance and peaceful coexistence.
Moreover, this type of communication breeds prejudice, which stands as one of the primary barriers in the communication process and conflict resolution, as exemplified by the situation regarding the construction of worship houses in Cilegon City. Prejudice incites distrust and defensiveness, obstructing constructive interactions among different groups. When two factions with biases and predetermined stereotypes engage with each other, tensions and conflicts are likely to escalate.
This study would not have been possible without the significant contributions and assistance from various individuals and organizations. First, we wish to extend our utmost appreciation and thanks to the Master of Communication Science Program at Sultan Ageng Tirtayasa University for their academic support and valuable resources during the research process.
We would also like to convey our heartfelt gratitude to the National Unity and Political Affairs Agency, the Religious Harmony Forum (FKUB), and the Nahdlatul Ulama Branch (PCNU) for their insights on the local government's role in resolving conflicts. Our thanks extend to the representatives of the Cilegon City Local Wisdom Savior Committee and the Cilegon City HKBP Maranatha Church Development Committee for sharing their perspectives and experiences. Your willingness to share and engage has greatly contributed to our understanding of intergroup communication and prejudice in Cilegon City.
Furthermore, we wish to express our appreciation to the participants and the residents of Cikuasa Village and Gerem Village for permitting us to observe and document their interactions. Their narratives and life experiences serve as a crucial foundation for this research.
We are also thankful for the foundational theories of Irving Janis on groupthink and John W. Berry on acculturation that shaped our analysis and interpretation framework. Lastly, we want to thank our friends and family for their unwavering support and encouragement throughout this research journey.
Original paper, i.e. Figures, Tables, References, and Authors' Contacts available at http://rjoas.com/issue-2025-04/article_07.pdf