Islamic Radicalism in Indonesia

Minhal Saba Khan Sarah Schneider

Outline
1. Do we need an outline? ;) 2. Who decides if a person or group is radical? Who is a radical?

 Moluccas: about 4000 dead from 1999 to 2000 and thousands of refugees

Bali: terror attack with 202 dead in 2002

 Emergence of violent Muslim groups and inter-religious conflicts are quite new phenomena in Indonesia Before there was a more or less peaceful relationship between different ethnic groups

This violent and confused maelstrom that Indonesia had plunged into and the boiling over of Islamist fever in a country long reputed for its religious tolerance left the majority of observers perplexed. (p. 52)

What happened?

1. The Struggle for Recognition of Political Islam

2. Influence of International Islam

3. The Fall of the Soeharto Regime

1.The Struggle for Recognition of Political Islam

two major Muslim political movements in Indonesia: Masyumi and Darul Islam both aimed at creating an Islamic state

1.The Struggle for Recognition of Political Islam

Masyumi:
created as an umbrella organization for Muslim organizations in 1945 leading political party, comparable to European democratic parties, reformist movement had been in opposition to Sukarno, took part in an CIA supported rebellion against him, members were imprisoned and party banned after the takeover of Soeharto members were released from prison, but party was not allowed to take a political role again split into two groups

1.The Struggle for Recognition of Political Islam

1.

DDII: missionary efforts, turn Muslims into better believers, believe in the superiority of western style democracy but at the same time they see Christian missionary as a threat to Islam, over time the DDII became much more radical and believed in a conspiracy of Christians Second group became part of Soehartos party Golkar and gave up opposition

2.

The depoliticization caused a turn to Islamic thoughts and opened up people close to Masyumi to ideas of the Muslim Brotherhood

1.The Struggle for Recognition of Political Islam

Darul Islam:
formed out of Muslim Militias and other rebellious movements in 1942, state should be based on sharia
Major leaders were killed in the 1960s but the network was never destroyed parts of the network had close relations to intelligence services, which used DI as a secret weapon against communism The extremist group Komando Jihad was closely linked to DI Many members of DI took refuge in Malaysia, from where hundreds or thousands travelled to Pakistan or Afghanistan to receive guerilla trainings and engage in jihad

1.The Struggle for Recognition of Political Islam

Policy of Soeharto to play down any opposition

contributed to the clandestine radicalization of Muslim groups

The climax of Soehartos policy of depoliticizing Islam reached its climax in the mid-1980s, when all parties and associations were de facto forced to renounce on Islam as their foundation
This led to resistance and radicalization, radical Muslim students went underground

2. Influence of International Islam

Marginalization of political Islam had the effect of exposing Indonesia to the international networks of militant Islam, especially

Wahhabi-inspired networks, known as Salafism, organized growing networks and discussion circles, had been mobilized when the conflicts on the Moluccos broke out Muslim Brotherhood
promotion of anti-west attitudes training of hundreds of militants abroad who hoped to transform Indonesia into a new ground for jihad

3. The Fall of the Soeharto Regime

Empowering of Islam within the New Order

in the late 1980s Soeharto adopted a friendlier attitude towards political Islam and established an association of Muslim intellectuals ICMI -> more participation of political and radical Islam neither of the two major Muslim organizations of Indonesia was represented there but other more radical groups -> which pushed the government into an alliance with the most radical Islamic movements regime got more and more desperate and cooperated with several radical Muslim groups as last sort of support -> they were playing with fire the opening of Soeharto towards political Islam was only carried out in a mode of exploitation

3. The Fall of the Soeharto Regime Conflicts within the military institution the military was very powerful under Soeharto (military / political/ economical power) in the last years of the New Order struggle for influential posts within the army grew harder and some army officers made alliances with radical Islamist groups, those took the opportunity for more power thankfully fight for power between two fractions: secular Muslims vs. reformist Muslims stoking ethnic tensions by calling up for an action against the enemies of Islam, indirect intervention in the Moluccas power struggles between rival elite factions caused inter-ethnic and interreligoius violence

3. The Fall of the Soeharto Regime

Economic, social and political crisis the last years of Soehartos rule were marked by a economic crisis (Asian monetary crisis) and social crisis (called SARA: ethnic, religious and racial confrontations)

financial crisis lays the ground for anti-western and anti-Christian propaganda, nine million unemployed -> is a group which can be easily influenced by radicals
two communities were the mayor victims of the social tensions: Christians and Indonesians of Chinese descent

3. The Fall of the Soeharto Regime

Indonesians of Chinese descent constitute around 4 % of the population but hold a strong economic dominance in the country
group has been blamed to be responsible for the recent financial crisis, antiChinese propaganda was spread by radical Islamist groups anti-Chinese riots broke out with rapes and hundreds of dead people and the army did not intervene Christians at the beginning the New Order only six official religions were allowed in Indonesia, especially local beliefs were excluded, as a consequence a movement of conversations occurred, most converted to Islam, a minority to Christianity in the 1970s and 80s more and more converted to Christianity, that stoked an obsessive fear of Christianization within the Muslim community

3. The Fall of the Soeharto Regime

transmigration tension another factor for the social tensions transmigration policy allowed people to migrate within Indonesia, more that 5.5 million did so this policy destroyed the fragile ethnic, religious, economic and social balances in several regions majorities turned into minorities and the previously dominant community were threatened example: southern Moluccas, minority Muslim community became a majority in the region

3. The Fall of the Soeharto Regime

This inter-ethnic and inter-religious violence was influenced by the army officers who intervened and even stoked the tensions in the struggle for power mobilized a vast part of the Muslim community in Indonesia and supported the radicalization of moderate Muslim

was godsend for the radicals and therefore an important step towards radicalization of Islam in Indonesia

3. The Fall of the Soeharto Regime

After Soehartos fall

there was opened a political space that had been closed to political Islam for decades a period of possibilities for radical Islam started and numerous militias were created, some with influential friends within the inner circle of power high military officers allied themselves with radical Muslims out of political opportunism creation of political Islamic parties was not longer restricted and more than hundred parties were formed

Salafism
Wahhabi propaganda in the 1970s due to arab and South Asian influence in the country.
Education religion Monetary influence

An conservative group, who want to practice Islam in its pure form as it was originally.
Non-Saudi Wahhabis referred to as Salafi Literalist, strict, puritanical As a reaction to the spread of European ideas

The radical movements young militants and students Many more networks were formed out of the DI and Masyumi Method of the militants
Preaching, predication, dakwah (dawa) Many small movements Battles for imamate

Youth movements started by the Masyumi became active, building pesantrens, expanding isolated communities
Progression of dawa

DI wanting islamisation from top in comparison to DDII advocating islamisation from below.

The radical movements young militants and students

Usrob and Tarbiyah clandestine networks and special training. A niqib (leader) selected people would go for special trainings and live within that community.
A perfect family for a perfect society to create a perfect caliphate again

Radicalisation as result of banned political activities. Mosques as the sole place for socialization transformation of the Indonesian campuses.

An ex member of one of the networks said that se never felt that she was militating for islam. Worked more like a sect.
investigation in bandung in march 2000 showed that movement characterised secrecy and control The NII encouraged members to cut off from family

Meeting of usroh took place in the homes and only the leader could contact the rest. BPMI created to systemize Islamic teaching in schools

The radical movements young militants and students

Two reasons for the change: ties with DI and fighting for islamist international struggle.
Reletively peaceful movemnt became violent towards other faiths Fighting against the soviets

In the 70s, propagation with aid of Saudis, and islamic radicalists in pakistan and afganistan, the archipelago gained considerable power
Use of identity politics against minorities

War on terror
sayyaf camps Faith, fraternity and military force

Reinterpretation of Indonesian History

Failure to censor earlier publications by Arab writers from being translated and distributed
In 1998 under president Habibie al censorship abolished

Fighting the demons in human form

Until 1970s conspiracy themes were not widespread Persatuan Islam never became as hostile as later groups.
1945 independence, signing the Jakarta Charter to represent secular nationalists.

Constitution accepted dominance of Islam but without any mention of it. Compromise respecting minorities was not really addressed nor was it a pressing issue of the time. Not the Christian but atheist Marxism was seen as the bigger threat.

Reinterpretation Christian parties were loyal allies of the Masyumi until it was banned in 1960 Leaders of religious-political parties were hunted and felt betrayed by the Soeharto regime.
Regimes mistrust of political Islam turned them into pariahs. The international conspiracy against Indonesian Islam

Search for the legitimacy of jihad due to increasing pressure and influence of the US in Asian politics. Women and the Indonesian Islamic movements limitation on women in Indonesian society which largely ignores the separation of sexes Lack of cooperation within moderate Muslim leaders infidels in their faith democracy as a product of imperialism agenda to over take by the infidels
The west copies Islamic methods of consultation, justice and a sense of responsibility from Adam to Aristotle is the basis of Islams superiority.

Contradictions of the Indonesian Homo Islamicus

Opinions differ from the votes given The country treats radicals who have strayed into politics harshly yet is not indifferent to the themes they develop. Pancasila, tolerant and open Islam, endorsing a Muslim identity without making Islam the sole basis of their political action A marked chasm appears since 1999 separating identity based Islam from project based Islam. (NU, Muhammadiya vs. PBB, PK, PPP) 50 out of 87% chose to vote for a party without links to Islam 2004 election: only 38% votes for parties representing Islam. Remarkable case of Prosperous Justice Party (PKS) fighting for anti corruption themes while toning down calls for implementation of Islam. Proposed to replace the Jakarta Charter with a new concept of the Medina Charter, where each religion could apply its own law.

Continued
June 2009 elections were also a bitter disappointment for parties representing Islam Total 9of these received 29% votes altogether. Dissent and loss of credibility Sympathizers of NU and Muhammadiya re-engaged in politics.

Pols from 2001 to 2007 show a picture of the Muslim community that is very different from the political evolution.
Progressive changes in the Islamisation of Indonesian Law
In the first two decades debates on Islamic law were taboo Since 1989 the country has developed its laws on polygamy, inheritance, a civil code for religious communities, zakat, established Islamic banks and abolished lottery, educational reforms (teachers had to be same religion as the students), anti-pornography law.

Main victims of the break up of Muslim representation NU and Muhammadiya

There are further branches of these groups, some moderate, others rigorous in their beliefs and methods. In many areas it was the triumph of the conservative group. The NU respect of sharia, but did not want to impose if on all. He warned against risks of radical Islam. But even within this group a study in 2008 revealed the advances of the conservative group.

Conclusion
Compromises Indonesian Islam at odds with a purifying reformism Condemnations were based necessities of adopting to the new world Propelled by a new urban elite sweeping away the vestiges of Islam led astray by superstitions from another age The strengthening of Indonesian army due to alliance with technocrats taking on a condescending attitude towards reformist Islam. Dawa to spread Islam without control and organization leading to a hotbed of new intolerance Preventing political Islam which lead to extremist Islam the international situation. Radicalization of Islam in Indonesia due to its own political failure Opposing the foreign West but not the Foreign sources of inspiration of their radicalization Since the economic crises, Muslim conservatism has somewhat eclipsed radicalism but Islamic liberalism once known in Indonesia has a hard time renewing the open minded ness of the indonesian population in matters of religion