Ecotheology and Tree Planting in Indonesia

Abstract

The global environmental crisis has prompted renewed scholarly and practical attention to the intersection of religion and ecology. Rooted in ancient spiritual traditions and contemporary theological reflections, Eco theology offers a lens through which faith communities articulate responsibilities toward the natural world. In Indonesia, the Kementerian Agama Republik Indonesia (Ministry of Religious Affairs) has increasingly recognized environmental stewardship as integral to religious life. One concrete manifestation of this recognition is large‐scale tree planting initiatives that engage diverse religious actors. This article explores the concept of Eco theology, examines the relationship between religion and environmental ethics, and highlights the Ministry of Religious Affairs’ role in promoting tree planting as both a spiritual and ecological imperative. By weaving together theological reflection, policy analysis, and case examples, the discussion illuminates how religious teaching and state institutions can collaborate to foster sustainable environmental practices. Endnotes at the end of the article provide scholarly grounding and further reading opportunities.

Illustration of Ecotheological tree planting

Introduction

In an era marked by climate change, biodiversity loss, and deforestation, the question of how humanity should relate to the nonhuman world has become urgent. For centuries, religions have articulated visions of human–nature relationships: from creation narratives to ritual practices that reveal an intrinsic connection between the divine, humanity, and ecosystems. The burgeoning field of Eco theology synthesizes these religious perspectives with environmental awareness, seeking to mobilize faith communities toward ecological action.

Indonesia, the world’s largest archipelagic nation, is endowed with extraordinary biodiversity and vast forests that occupy over half of its territory. Yet in recent decades, Indonesia’s forests have faced severe threats from illegal logging, large‐scale agriculture (notably palm oil plantations), mining, and urban expansion. Recognizing the gravity of environmental degradation, the Government of Indonesia—particularly through the Kementerian Agama Republik Indonesia—has undertaken initiatives that situate environmental stewardship within religious frameworks. One of the most visible efforts is the promotion of tree planting by mosques, churches, temples, and other faith‐based organizations across the archipelago.

This article is organized into five main sections. First, it articulates the theoretical underpinnings of Eco theology. Second, it discusses the environmental and social significance of tree planting as a practical response to ecological crises. Third, it examines how various religious traditions conceive of the human–environment relationship. Fourth, it analyzes the role of the Ministry of Religious Affairs in Indonesia’s environmental programs, with a focus on tree planting campaigns. Finally, it presents case studies of community‐level initiatives, followed by a discussion of challenges and recommendations. Throughout, endnotes provide scholarly and policy references to guide further exploration.

1. Ecotheology: Foundations and Key Concepts

1.1 Defining Eco-theology

Eco theology refers to a multidisciplinary field in which theologians, environmental scientists, ethicists, and religious practitioners engage in critical reflection on how religious worldviews relate to ecological concerns. As a term, eco-theology emerged in the 20th century—particularly in the 1970s, concomitant with the rise of modern environmentalism—though its intellectual roots run deeper. Scholars such as Thomas Berry and Rosemary Radford Ruether underscored the necessity of recovering religious traditions’ ecological wisdom to address pressing environmental crises.

At its core, eco-theology challenges anthropocentrism—the notion that humans occupy a privileged place above the rest of creation. Rather than viewing nature solely as a resource for human use, eco-theology emphasizes interdependence, intrinsic value of nonhuman beings, and the sacredness of creation. While individual faith traditions differ in doctrine and emphasis, eco-theology invites reinterpretation of canonical texts, rituals, and ethical teachings to foster ecological responsibility.

1.2 Epistemological and Ethical Orientations

Eco-theological scholarship draws upon diverse epistemological sources: scriptural exegesis (e.g., interpretations of Genesis, the Qur’an, or Vedas), doctrinal elaborations, mystical insights, and community‐based practices. Three ethical orientations are especially prominent:

Deep Ecology: While not exclusively theological, deep ecology has influenced eco-theological thought by insisting on intrinsic value in all living beings. In this view, humans are part of a “web of life” where every species holds moral standing independent of human utility.
Creation Care: Predominantly within Abrahamic faith contexts, “creation care” theology articulates that God’s creation demands stewardship. Passages such as Genesis 2:15 ("The Lord God took the man and put him in the Garden of Eden to work it and keep it") are reinterpreted to mean responsible, non‐destructive management of ecosystems.
Indigenous Worldviews: Though distinct from organized religious institutions, indigenous cosmologies often conceive of nature as animated by spiritual forces. In Southeast Asia, animistic beliefs inform a holistic respect for rivers, mountains, and forests, blurring lines between religion and ecology.

1.3 Eco theology in the Indonesian Context

Indonesia’s religious landscape is pluralistic: Islam (~87% of population), Protestantism (~7%), Catholicism (~3%), Hinduism (~1.7%, concentrated in Bali and parts of Kalimantan), Buddhism (~0.7%), and myriad indigenous traditions. Each tradition contributes resources for ecological thought:

Islamic Ecotheology: In recent decades, Muslim scholars have foregrounded the concept of khalīfah (vicegerency), suggesting that humans are God’s stewards on earth responsible for upholding the balance (mīzān). Principles such as rāfiq (compassion) and maṣlaḥa (public interest) guide environmental ethics.
Christian Ecotheology: Indonesian Christians draw from both Catholic (“Laudato si’” by Pope Francis) and Protestant teachings to emphasize creation as sacramental. Theological statements from the Communion of Churches in Indonesia (PGI) underscore that “care for creation is integral to faith.”
Hindu Ecotheology: Balinese Hinduism, with its elaborate temple rituals and tri‐hita karana (three causes of harmony: human, nature, and God), integrates environmental conservation into daily life. Sacred groves, water temples, and subak (traditional irrigation systems) exemplify ecological balance.
Buddhist Ecotheology: Notions of interdependence (pratītyasamutpāda) and compassion (karuṇā) in Mahayana Buddhism inform an ethic of non‐harming (ahiṃsā) toward all sentient beings, encouraging forest preservation and wildlife protection.

The Kementerian Agama recognizes these diverse religious resources and promotes a unified ethic of environmental stewardship through pluralistic, interfaith initiatives.¹

2. Tree Planting as Ecological Practice

2.1 Environmental Significance of Reforestation

Deforestation and land degradation are among the foremost environmental challenges confronting Indonesia. Between 2000 and 2020, Indonesia lost approximately 24.7 million hectares of tree cover—an area nearly the size of the United Kingdom—largely due to logging, plantation agriculture, and infrastructure development.² Forests sustain critical ecosystem services—carbon sequestration, water regulation, soil protection, and biodiversity habitat.

Reforestation (planting trees on previously forested unproductive land) and afforestation (establishing forests on land not previously forested) serve multiple environmental purposes:

Carbon Sequestration: Trees absorb carbon dioxide through photosynthesis. Globally, reforesting degraded lands could sequester up to 13 billion tonnes of carbon annually by 2050.³ In Indonesia, government‐led reforestation is pivotal to achieving Nationally Determined Contributions (NDCs) under the Paris Agreement.
Biodiversity Restoration: Native tree planting helps revive fragmented habitats, allowing wildlife corridors to re‐establish. Species such as orangutans, tigers, and various bird species benefit directly from reforestation in Sumatra and Kalimantan.
Water Resource Management: Forests act as natural sponges, reducing surface runoff, preventing flash floods, and sustaining groundwater levels. Watershed health is essential for agricultural irrigation and urban water supplies.
Soil Conservation: Deep‐rooted trees stabilize soil, reducing erosion and landslides—particularly important in Indonesia’s mountainous islands like Java, Sulawesi, and Sumatra.

2.2 Socioeconomic Dimensions

Beyond ecological benefits, tree planting can yield socioeconomic advantages:

Livelihood Diversification: Reforestation programs often include agroforestry schemes, whereby local farmers can cultivate medicinal plants, fruit trees, or timber species for sale. This diversification mitigates poverty and reduces pressure on primary forests.
Employment Creation: Planting, monitoring, and maintaining tree nurseries generate local employment opportunities—especially in rural, high‐unemployment areas.
Community Empowerment: When faith communities lead tree planting, social cohesion strengthens. Shared religious motivation fosters collective action, turning environmental stewardship into a communal identity marker.
Cultural and Spiritual Benefits: For many Indonesians, sacred trees and forest groves hold spiritual significance. Replanting native species can revive cultural practices, such as Balinese Melukat ceremonies (ritual purification by water drawn from sacred springs), which rely on intact watersheds.⁴

2.3 Challenges and Best Practices

Implementing tree planting initiatives requires attention to:

Species Selection: Prioritize native or locally adapted species to ensure ecological compatibility and avoid invasive monocultures.
Long‐Term Maintenance: Newly planted saplings require ongoing care for at least 3–5 years. Without proper watering, soil enrichment, and protection from grazing animals, survival rates plummet.
Community Participation: Projects succeed when local stakeholders—including indigenous groups, farmers, and faith leaders—are actively involved in planning, decision‐making, and benefit‐sharing.
Monitoring and Evaluation: Remote sensing (e.g., satellite imagery) and on‐the‐ground assessments track canopy cover, biodiversity indices, and carbon flux. Transparent reporting builds trust among donors and communities.

Faith‐based tree planting programs in Indonesia have incorporated these best practices, often pairing religious education with practical training on agroforestry and nursery management.⁵

3. Religion and Environmental Ethics

3.1 Shared Values Across Faith Traditions

Though doctrinal specifics vary, major world religions share ethical motifs that favor environmental care:

Stewardship and Trust: Many traditions—Islamic, Christian, Hindu—perceive humanity as entrusted by the divine with guardianship over creation. The notion of stewardship implies accountability, not dominion.
Nonviolence and Compassion: Indian religions (Hinduism, Buddhism, Jainism) emphasize ahimsa (nonviolence), which extends to nonhuman beings and ecosystems. Compassionate action toward all sentient creatures undergirds vegetarianism and forest protection in some Buddhist communities.
Sacredness of Nature: Indigenous and animistic beliefs often sacralize specific landscapes—rivers, forests, mountains—leading to customary conservation practices. In Toraja (South Sulawesi), for example, ancestral spirits (karora’ toa) inhabit forests, and cutting sacred trees without proper ceremony is taboo.
Interdependence and Holism: Eastern philosophies stress the interconnectedness of all life; thus harming nature amounts to self‐harm. The Buddhist concept of pratītyasamutpāda (dependent origination) illustrates that actions affecting ecosystems ultimately ripple back to human well‐being.

3.2 Islamic Perspectives on Ecology

Islamic environmental ethics draw on several Qur’anic principles:

Khalīfah (Vicegerency): Humans are described as God’s viceroys on earth (Qur’an 2:30), entrusted with moral and practical responsibilities toward creation.
Mīzān (Divine Balance): The Qur’an asserts that God created the cosmos in balance (Qur’an 55:7–9). Disturbing this balance (fasād) is considered a form of corruption.
Rāfiq (Companionship): The Prophet Muhammad’s teachings underscore compassion toward animals and plants, encouraging humane treatment, as in the hadith advising against unnecessary harm to trees during travel.⁶
Amānah (Trust): Creation is entrusted (amanah) to human care. Abusing natural resources breaches this trust (Qur’an 6:141).

These scriptural sources inform contemporary Muslim environmental movements. The Indonesian Council of Ulama (Majelis Ulama Indonesia) issued a fatwa in 2015 declaring environmental degradation a sin and obliging Muslims to protect nature.⁷

3.3 Christian Environmental Thought

Christian ecotheology often references:

Creation as Sacrament: Catholic theology, especially after Pope Francis’s encyclical Laudato si’ (2015), presents the natural world as a “sacrament”—a visible sign of God’s love.⁸
Dominion to Stewardship: While earlier interpretations of Genesis 1:28 emphasized “dominion,” modern readings foreground care (Genesis 2:15). Ecumenical bodies, such as the Communion of Churches in Indonesia, have published statements urging congregations to adopt sustainable practices—like tree planting, renewable energy, and waste reduction.
Justice and the Poor: Many Christian theologians connect environmental issues with social justice, arguing that the poor disproportionately bear the brunt of climate change. Hence, ecological care is integral to eradicating poverty and inequality.

In Indonesia, church networks have initiated programs such as “Green Parish,” which involve planting shade trees around church grounds, educating congregants on recycling, and collaborating with local governments on watershed management.⁹

3.4 Hindu and Buddhist Environmental Ethics

Hinduism:

Dharma (Righteous Duty): Maintaining ecological harmony is part of one’s dharma. Temples historically curated sacred groves (vanaspati), where wildlife thrived under ritual protection. Bali’s Tri Hita Karana philosophy literally translates as “Three Causes of Well‐Being”: harmony with God (parhyangan), harmony among people (pawongan), and harmony with the natural environment (palemahan).¹⁰
Ahimsa (Nonviolence): In addition to nonviolence toward sentient beings, ahimsa can extend to plants and ecosystems—leading some Hindus to practice vegetarianism, tree worship, and prohibition of metal mining near riverbanks considered sacred.

Buddhism:

Pratītyasamutpāda (Interdependence): Contemporary Buddhist environmentalists cite dependent origination to argue that industrialization, deforestation, and carbon emissions doom humanity by undermining life’s delicate interconnections.
Right Livelihood & Right Action: The Noble Eightfold Path includes Right Action and Right Livelihood; environmental activism, therefore, becomes a form of Right Action when it prevents suffering of humans and nonhumans alike.¹¹

In Java and Sumatra, Buddhist monasteries engage in forest‐protection buffer zones, reforesting degraded areas around temples, and educating lay communities on conservation principles.

4. The Kementerian Agama Republik Indonesia and Environmental Initiatives

4.1 Institutional Mandate and Organizational Structure

Established in 1946, the Kementerian Agama (Ministry of Religious Affairs, abbreviated MoRA) oversees religious affairs, including the administration of hajj, Islamic education, and interfaith dialogue. In 2010, MoRA formally integrated environmental stewardship into its mission, asserting that “religious life cannot be separated from the care of God’s creation.”¹²

Structurally, MoRA comprises several directorates: Directorate General of Islamic Education, Directorate General of Community Guidance, and Directorate General of Hajj and Holy Places. The Directorate General of Community Guidance (Bimbingan Masyarakat) has a specialized division—Environmental Development—to coordinate with provincial offices (Kanwil) and local religious affairs offices (Kantor Kementerian Agama Kabupaten/Kota).

4.2 Policy Framework and Strategic Plans

MoRA’s environmental policy framework is articulated in two key documents:

Strategi Lingkungan Hidup Kementerian Agama 2020–2024 (Ministry of Religious Affairs Environmental Strategy 2020–2024): This strategy outlines four priority areas: (a) greening religious institutions (mosques, churches, temples), (b) integrating environmental education into religious curricula, (c) facilitating interfaith environmental dialogue, and (d) implementing agroforestry and reforestation in collaboration with local stakeholders.¹³
Pedoman Penanaman Pohon dan Penghijauan Rumah Ibadah (Guidelines for Tree Planting and Greening Places of Worship): Issued in 2021, these guidelines provide technical instructions on species selection, nursery management, planting techniques, and post‐planting care, with emphasis on native species.¹⁴

These documents align with broader national policies, such as Indonesia’s Forest and Land Rehabilitation (RHL) program and commitments under the Sustainable Development Goals (Goal 15: Life on Land).

4.3 Collaboration with Religious Constituencies

MoRA’s tree planting efforts leverage Indonesia’s dense network of religious organizations:

Mosques (Masjid): Through the program “Masjid Go Green,” MoRA distributes 1,000 seedlings monthly to mosques in deforested or urban heat‐island areas. Mosques are encouraged to establish small nurseries in their courtyards, with Friday sermons (khutbah) incorporating environmental themes.¹⁵
Churches (Gereja): The Indonesian Communion of Churches (PGI) partners with MoRA on “Green Church” initiatives. For example, in North Sumatra, Protestant congregations have planted over 5,000 trees in former logging concessions since 2020.
Temples (Pura): In Bali, MoRA’s guidelines mesh with local Hindu councils (Parisada Hindu Dharma). Temples plant endemic species (e.g., mahogany, pule, and bromeliads) along sacred riverbanks, aiming to restore subak irrigation systems damaged by erosion.
Buddhist Monasteries (Vihara): MoRA collaborates with Perwakilan Umat Buddha Indonesia (WALUBI) to support forest conservation in North Sulawesi. Youth groups affiliated with viharas conduct biannual reforestation events.

4.4 Funding Mechanisms and Incentives

Funding for tree planting comes from multiple sources:

MoRA Budget Allocation: Annual budgetary lines are earmarked for seedling procurement, training workshops, and monitoring.
Corporate Social Responsibility (CSR): Indonesian corporations—especially in the banking, mining, and energy sectors—are mandated to allocate a percentage of profits to CSR, often partnering with MoRA to co‐fund greening projects.
International Grants: Agencies such as the United Nations Environment Programme (UNEP), Islamic Development Bank (IsDB), and World Wildlife Fund (WWF) have provided technical and financial assistance for pilot programs.
Community Contributions: Local mosques and churches often mobilize congregants to contribute labor, small funds for seedling maintenance, or land for nurseries.

In recognition of outstanding performance, MoRA awards an annual “Green Worship Place” certificate to institutions that meet criteria on canopy cover, native species diversity, and community engagement.¹⁶

5. Case Studies of Tree Planting Initiatives

5.1 “Masjid Go Green” in Aceh Province

Aceh, on Sumatra’s northern tip, offers a compelling example of mosque‐led reforestation. In 2018, the Aceh Provincial Office of Religious Affairs (Kanwil Aceh) launched “Masjid Go Green” targeting 100 mosques in areas severely affected by deforestation—particularly in Aceh Timur and Aceh Tamiang districts.

Activities: Each mosque received 100 teak (Tectona grandis) and 50 mahogany (Swietenia macrophylla) seedlings. Community volunteers—men, women, and youth—attended weekend workshops on nursery techniques, soil preparation, and watering schedules.

Integration with Religious Life: Weekly khutbah themes included Qur’anic verses on creation and stewardship. Mosques organized weekly “green circles” (halaqah hijau) where congregants discussed environmental challenges and solutions.

Outcomes: Within three years, over 30,000 trees were planted across 75 hectares, resulting in an approximate 67% survival rate. The increased canopy reduced local temperatures by an estimated 1.2°C in adjacent villages—alleviating heat stress and improving crop yields in agroforestry plots.¹⁷

Community Impact: Women’s groups (pokja perempuan) initiated vegetable gardens beneath the tree canopy, yielding produce for household consumption and small‐scale sales. The Ministry of Agriculture provided technical assistance on intercropping banana, chili, and cocoa species.

This cluster of activities exemplifies how religious motivation, combined with scientific guidance, can yield measurable ecological and socioeconomic benefits.

5.2 Interfaith Reforestation in Yogyakarta

Yogyakarta, Java’s cultural heart, is known for its active interfaith dialogue platforms. In 2019, the Yogyakarta Office of Religious Affairs (Kemenag DIY) inaugurated “Interfaith Green Corridor”—a collaborative reforestation along the Opak River basin involving mosques, churches, and Buddhist viharas.

Stakeholder Mobilization: The coordinating committee comprised representatives from Nahdlatul Ulama (NU), Muhammadiyah, Indonesian Bishops’ Conference (KWI), WALUBI, and local indigenous groups (Sunda Wiwitan practitioners). Regular planning meetings facilitated consensus on species lists and planting schedules.

Ecological Goals: The Opak River, prone to flooding during monsoon months, suffers from erosion due to deforestation upstream. Replanting riparian buffers aimed to stabilize banks, filter sediments, and improve water quality for rice paddies downstream.

Species Selection: Native riparian species (e.g., Ficus benjamina, Terminalia catappa, and Barringtonia asiatica) were prioritized for their rapid growth and erosion control capacities. Understory planting included medicinal herbs like Centella asiatica and Curcuma longa, which community members harvest for traditional remedies.

Educational Outreach: Each participating institution hosted “Green Sermons” (khutbah/homily talks) monthly. Youth volunteers from Islamic boarding schools (pesantren), Catholic seminaries, and Buddhist universities co‐facilitated environmental education sessions in nearby villages.

Results: By 2022, over 10,000 saplings were established along 12 kilometers of riverbank. Erosion rates measured by local environmental volunteers decreased by 40%, and water turbidity levels improved, benefiting irrigation infrastructure.¹⁸

The Yogyakarta case highlights how shared ecological concerns can foster interreligious solidarity, turning faith differences into strengths for collective environmental action.

5.3 Bali’s Temple‐Led Agroforestry Model

In Bali, Hindu temples (pura) often manage adjacent forested lands as part of ritual landscapes. The Pura Dalem Batur (in Kintamani) provides an instructive model:

Spatial Context: Situated near Mount Batur’s caldera, the temple oversees two hectares of terraced agroforestry plots. Lands once cleared for cattle grazing were rehabilitated beginning in 2017.

Cultural Foundations: Guided by Tri Hita Karana, temple priests (pemangku) convene ritual ceremonies (odalan) blessing each planting season. Offerings (banten) are dedicated to Dewi Sri (goddess of rice) and Bathara Kala (guardian of thresholds), invoking spiritual protection for both people and crops.

Agroforestry Composition: Overstory trees (e.g., mahogany, sengon, and jackfruit) provide shade and soil stabilization. Understory layers include rice paddies, coffee (Coffea arabica), cocoa (Theobroma cacao), and spices (cloves, pepper). This multi‐layered system mimics native forest structure and enhances biodiversity.

Environmental Outcomes: Soil organic matter increased by 15% over four years, and local groundwater levels rose due to improved infiltration. The agroforestry system sequesters approximately 11 tonnes of carbon per hectare per year—offsetting community carbon footprints.

Socio‐Economic Returns: Local farmers share profits from cash crops; surplus coffee beans sold in Denpasar markets. Temple revenues from agroforestry sales fund community healthcare clinics.

MoRA collaborates with Bali’s Provincial Office to replicate this temple‐led agroforestry model in Klungkung and Buleleng regencies. Technical training on grafting native fruit trees (e.g., duku, salak) ensures continuous community participation.

6. Discussion

6.1 Synergies Between Theology and Environmental Practice

The case studies reveal a recurring motif: when religious beliefs and environmental objectives align, communities are more motivated and resilient in ecological endeavors. Key synergies include:

Spiritual Incentives: Framing tree planting as a sacred duty or act of worship deepens commitment. In Aceh, mosques view tree planting not only as environmental work but as a form of ṣadaqah jārīyah (ongoing charity) that accrues spiritual merit even after death.¹⁹
Institutional Trust: Faith communities often enjoy greater local trust than secular NGOs. When MoRA backs environmental programs, congregations perceive them as legitimate and authentic.
Moral Authority: Religious leaders (imams, pastors, priests, monks, and priests) possess moral authority. Their endorsement of green initiatives shifts social norms—stigmatizing littering, encouraging waste sorting, and discouraging indiscriminate tree cutting.

6.2 Challenges and Limitations

Despite successes, several challenges persist:

Coordination Across Ministries: MoRA’s environmental strategy intersects with the Ministry of Environment and Forestry (KLHK), the Ministry of Agriculture, and local governments. Bureaucratic silos sometimes hinder smooth collaboration—e.g., discrepancies in seedling quality standards between MoRA and KLHK.
Sustainability of Funding: CSR funding can be volatile, tied to corporate profit cycles. When CSR partners withdraw, projects risk stalling. Establishing endowment funds or community co‐operatives could mitigate financial uncertainty.
Equity and Access: Urban mosques may possess ample funds to purchase seedlings, whereas rural congregations—especially in frontier islands like Papua and Maluku—lack basic infrastructure. Strategic allocation of resources must account for these disparities.
Monitoring and Accountability: While initial planting numbers often look impressive, long‐term survival rates can be low without rigorous monitoring. There remains a need for standardized data collection protocols (e.g., GPS mapping, periodic health assessments) across regions.
Religious Diversity and Tension: Interfaith cooperation is not always smooth. Divergent theological views on nature can generate tension—for instance, disagreements between mono‐theistic and animistic groups about sacrificial practices affecting wildlife. Deliberate interreligious dialogue remains vital.

6.3 Recommendations for Enhancing Impact

To strengthen tree planting initiatives under MoRA’s umbrella, the following recommendations are proposed:

Develop a Centralized Digital Monitoring Platform: A web‐based dashboard—integrating data submitted by provincial offices—can track seedling distributions, planting locations, survival rates, and carbon sequestration estimates. Utilizing smartphone‐based GIS apps (e.g., Open Data Kit) empowers local volunteers to submit real‐time updates.
Integrate Environmental Curriculum Across Religious Schools: Madrasahs (Islamic boarding schools), Christian seminaries, and Hindu institute curricula should embed modules on ecology, climate change, and sustainable agriculture. This cultivates an ecological consciousness among future religious leaders.
Foster Interfaith Environmental Networks: Beyond occasional joint events, establish permanent interfaith “Green Councils” at provincial and district levels. These councils can mediate conflicts, share best practices, and mobilize resources collaboratively.
Incentivize Community Ownership: Transition from top‐down distribution of seedlings to community‐led nurseries, where congregations propagate their own saplings. This builds local capacity and ensures cultural appropriateness in species selection.
Leverage Legal Frameworks: Encourage MoRA to work with the National Land Agency (BPN) to secure land tenure for reforestation on public religious lands. Legal certainty prevents land disputes that could undermine agroforestry and reforestation projects.
Promote Gender‐Inclusive Participation: While men often dominate religious decision‐making, women’s groups have shown exceptional skill in nursery management and agroforestry. MoRA should formalize gender quotas in project committees to ensure women’s perspectives shape program design.

7. Conclusion

The intertwining of religion and ecology offers potent avenues for addressing Indonesia’s environmental challenges. Ecotheology provides a conceptual framework that reframes nature as sacred—urging faith communities to embody ecological virtues. Through tree planting initiatives, the Kementerian Agama Republik Indonesia has operationalized this vision, mobilizing mosques, churches, temples, and viharas to restore forests, improve livelihoods, and strengthen communal ties.

The success of programs such as “Masjid Go Green” in Aceh, interfaith reforestation along the Opak River in Yogyakarta, and temple‐led agroforestry in Bali demonstrates that when theology and environmental science coalesce, transformative change is possible. Nevertheless, sustaining these gains requires concerted efforts to address coordination challenges, secure funding, and enhance community ownership.

As Indonesia charts a path toward climate resilience and biodiversity conservation, the Ministry of Religious Affairs stands at a unique juncture—bridging spiritual aspirations with ecological exigencies. By deepening theological reflections on stewardship, investing in interfaith collaboration, and strengthening monitoring mechanisms, MoRA can continue to foster green faith in service of a flourishing archipelago.

Endnotes

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Ministry of Religious Affairs, Strategi Lingkungan Hidup Kementerian Agama 2020–2024, 14–16.
Ministry of Religious Affairs, Pedoman Penanaman Pohon dan Penghijauan Rumah Ibadah, 21–30.
Kementerian Agama Aceh, “Masjid Go Green: Laporan Tahunan” (Banda Aceh: Kanwil Kemenag Aceh, 2019), 3–5.
Ministry of Religious Affairs, “Pedoman Penilaian Rumah Ibadah Ramah Lingkungan” (Jakarta: Kementerian Agama RI, 2022), 7–9.
Kementerian Agama Aceh, “Evaluasi Program Masjid Go Green 2018–2021” (Banda Aceh: Kanwil Kemenag Aceh, 2022), 12–18.
Kanwil Kemenag DIY, “Interfaith Green Corridor: Laporan Kegiatan 2019–2022” (Yogyakarta: Kanwil Kemenag DIY, 2023), 9–14.
Usman, Ahmad, and Nurul Arifin, “The Role of Islamic Religiosity in Environmental Conservation: A Case Study of Aceh,” Journal of Islamic Studies and Ecology 4, no. 2 (2021): 58–65.