English Version
Dr. Greg Fealy, author of Joining the Caravan? The Middle East, Islamism and Indonesia and other writings on Indonesia, discussed the “threat” of Islamicization in the context of Indonesia’s political history and social system. At the outset, Dr. Fealy averred that the dichotomy is really not between the imposition of Islamic law in Indonesia and the country’s status as a “secular” state because its national ideology, Pancasila, and constitution provide for a belief in God as a basic tenet. Islam, albeit the largest faith, is but one of six recognized religions, along with Christianity (Protestantism), Roman Catholicism, Hinduism, Buddhism and Confucianism.
Nonetheless, Fealy continued, the images of Indonesia in the popular media are ones of popular demonstrations by right-wing Islamic organizations with attendant general disorder, religious gangs, schoolgirls being beheaded, the jailing of radical preachers, and the Playboy trial instigated by conservative Muslim critics. The impression is that Indonesia is being rapidly Islamicized and is becoming more radical. Is Indonesia under threat from “rampant” syariahization, the implementation of Islamic law in all areas of personal life and society, and what are the implications for foreigners?
Fealy maintained that Pancasila, including belief in a supreme deity, is central to Indonesian national identity and the constitution provides for freedom of religion. Nevertheless, over the years many laws and regulations affecting the exercise of religion have been implemented and the national Ministry of Religious Affairs is responsible for regulating religious practice.
Regarding Islamicization, Fealy observed that it has been going on for several decades as Indonesian society has become more overtly religious as seen in the increased use of religious symbols in politics and everyday life, mosque building, rising attendance at prayer time, the popularity of Muslim dress in the fashion industry, the growth of Islamic banking and other attributes. The growth of religious observance in middle class urban society has been most noticeable, echoing in part the increased influence of conservative religious leaders and sects in the United State and Australia, for example.
Dr. Fealy then discussed what he called the “flow through” to politics where the impact of Islam has “not necessarily” increased. Polling data, on one hand, reflects high levels of piety among the population and, depending on the poll, 66 to 80% say they want syariah to be the basis of public life. However, “wanting to be pious” is often exaggerated, although Muslims believe that religious values have a positive impact on public life. Despite this strong response to moral values arguments, there are clear reservations about the imposition of corporal punishment (hudud) and there is ambivalence about an excessively normative approach to imposing Islamic practice on society. The low percentage (2-3%) of Indonesians who express admiration for Muslim figures such as Osama bin Laden and the formerly jailed cleric Abu Bakar Basyir indicates that popular receptivity of violent extremism is small.
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Fealy maintained that Pancasila, including belief in a supreme deity, is central to Indonesian national identity and the constitution provides for freedom of religion. Nevertheless, over the years many laws and regulations affecting the exercise of religion have been implemented and the national Ministry of Religious Affairs is responsible for regulating religious practice.
Regarding Islamicization, Fealy observed that it has been going on for several decades as Indonesian society has become more overtly religious as seen in the increased use of religious symbols in politics and everyday life, mosque building, rising attendance at prayer time, the popularity of Muslim dress in the fashion industry, the growth of Islamic banking and other attributes. The growth of religious observance in middle class urban society has been most noticeable, echoing in part the increased influence of conservative religious leaders and sects in the United State and Australia, for example.
Dr. Fealy then discussed what he called the “flow through” to politics where the impact of Islam has “not necessarily” increased. Polling data, on one hand, reflects high levels of piety among the population and, depending on the poll, 66 to 80% say they want syariah to be the basis of public life. However, “wanting to be pious” is often exaggerated, although Muslims believe that religious values have a positive impact on public life. Despite this strong response to moral values arguments, there are clear reservations about the imposition of corporal punishment (hudud) and there is ambivalence about an excessively normative approach to imposing Islamic practice on society. The low percentage (2-3%) of Indonesians who express admiration for Muslim figures such as Osama bin Laden and the formerly jailed cleric Abu Bakar Basyir indicates that popular receptivity of violent extremism is small.
Journals for full download on the link below
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