The Young Buddhist Association (YBA) of Indonesia was invited to participate in a national focus group discussion—“A Young Buddhist Voice for Scientific & Moderate Dialogue”—on the proposed reinstatement of a chattra finial on the main stupa of the ninth-century Borobudur Temple, a UNESCO World Heritage Site. The session was hosted by the Ministry of Culture in Jakarta on 3 December.
The renewed push to install a chattra at Borobudur stems from the belief that the temple’s spiritual symbolism is incomplete without the tiered parasol that traditionally crowns a stupa. Supporters have argued for its restoration since the early 1900s, hoping to return a feature they view as central to Buddhist cosmology and ritual meaning. Critics counter that without firm archaeological evidence, rebuilding the chattra risks rewriting history rather than preserving it.
The focus group brought together Buddhist leaders and Buddhist community organizations, archaeologists, researchers from the National Research and Innovation Agency (BRIN), academics, heritage organizations, representatives from local government, UNESCO, and the International Council on Monuments and Sites (ICOMOS), to provide input before the government formulates its final policy regarding the potential reconstruction of architectural elements atop Borobudur’s main stupa.
The YBA was represented by the chair of YBA Jakarta, Antonius Rizualdy, carrying the collective voices, hopes, and concerns of young Buddhists across Indonesia.
“The YBA’s presence in this national focus group reflects the critical role of young Buddhists in safeguarding Indonesia’s cultural heritage,” the YBA shared with BDG. “Upholding a moderate, evidence-based, and dialogic approach, the YBA remains committed to supporting a decision-making process that honors Borobudur’s spiritual significance while preserving its historical authenticity.”
The Young Buddhist Association is the leading Buddhist youth organization in Indonesia. Through a deeply held conviction in the Buddha’s message of compassion, growth, and liberation, the association promotes a positive lifestyle among the young in order to cultivate a society founded on wisdom, compassion, and gratitude. The association is involved in establishing Buddhist organizations nationwide, propagating the study of the Dharma among young people, and providing leadership training.
Indonesia’s Minister of Culture Fadli Zon highlighted that the question of the chattra—a tiered parasol-style pinnacle—had been debated since the 19th century and continued to generate various interpretations. This focus group, he stressed, existed to ensure that all perspectives were heard.
Presenting historical records of previous chattra reconstruction efforts, the chair of the Indonesian Association of Archaeologists (Ikatan Ahli Arkeologi Indonesia; IAAI), Marsis Soetopo, insisted on the need for a heritage impact assessment before any decision was finalized.
Sucoro Setrodiharjo of the Ruwat Rawat Borobudur Foundation—an NGO dedicated to the cultural and spiritual conservation of Borobudur and its surrounding community—underscored potential socioeconomic risks should the installation affect the structural stability or tourism flows.
From Indonesia’s Buddhist community, Karuna Murdaya, representing WALUBI (Perwakilan Umat Buddha Indonesia; the main, government-recognized body representing Buddhist communities in Indonesia) expressed support as long as decisions taken upheld spiritual values and community welfare.
The Cultural Heritage Advocacy Society (MADYA) reminded participants that archaeological evidence about the chattra’s original form remained limited, requiring multidisciplinary research, while archaeologist Daud Aris Tanudirjo stressed the potential international implications of modifying Borobudur’s structure.
UNESCO requested deeper conservation studies and the inclusion of the global Buddhist community, and ICOMOS Indonesia underscored risks to authenticity and structural integrity.
BRIN researcher Ilham Hatta shared preliminary structural analysis indicating that the main stupa could technically support a chattra, but detailed engineering design and long-term evaluation remained essential.
In closing, Minister Fadli reaffirmed that all inputs would guide the government’s recommendation, and that reinstating the chattra must strengthen Borobudur’s spiritual function while supporting socioeconomic development in the region.
The YBA submitted a paper outlining key points of its position:
• Decisions regarding the chattra must be grounded in strong, verifiable archaeological evidence.
• Physical interventions on Borobudur must remain minimal and reversible, following global conservation standards.
• Policymaking must involve multidisciplinary expertise and active participation from Buddhist communities.
• The YBA adopts a neutral-active stance, neither endorsing nor rejecting the proposal, but safeguarding objectivity, inclusivity, and the integrity of the assessment process.
• The YBA firmly opposes any intervention lacking a scientific foundation, as it risks damaging Borobudur’s universal heritage value.
The YBA also recommended forming an independent panel to ensure public transparency of reports, establish national conservation standard operating procedures, and integrate spiritual considerations without compromising scientific rigor. The YBA reaffirmed that Buddhism inherently teaches an empirical and investigative approach to truth that resonates strongly with conservation science, which prioritizes evidence, technical assessment, and verification.
The association also emphasized that Borobudur’s preservation should stem from a synergy between spiritual meaning and scientific method, noting that harmony between knowledge and wisdom was essential to ensuring that Borobudur remained authentic, relevant, and deeply meaningful for present and future generations.
Although officially a secular nation, Indonesia is home to a diversity of communities and religious and spiritual traditions. Islam is the most widespread religion, observed by 87.1 per cent of the population, according to national data for 2024. Christian traditions account for a combined 10.5 per cent, Hinduism 1.7 per cent, and Confucianism, folk, and other traditions account for a combined 0.07 per cent.
Buddhism, practiced by 0.7 per cent of the population—roughly two million people—is the second-oldest spiritual tradition in Indonesia after Hinduism. According to historical accounts, Buddhism first flourished on the archipelago around the sixth century, which was followed by ascent and decline of a number of powerful Buddhist empires, including the Shailendra dynasty (c. 8th–9th centuries), the Srivijaya empire (c. 7th–12th centuries), and the Mataram empire (c. 8th–11th centuries). Today, the majority of Indonesian Buddhists are affiliated with Mahayana schools of Buddhism, although communities of Theravada and Vajrayana practitioners also exist.
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