Presentation on theme: "The Islamization of Java and Sumatra. Dutch imperialism. Secularism and Islamism after independence. Neo-modernism and violent Islamism."— Presentation transcript:
The Islamization of Java and Sumatra. Dutch imperialism. Secularism and Islamism after independence. Neo-modernism and violent Islamism.
Map of Indonesia
Population of Indonesia ,000, ,996, ,303, ,232, ,265, ,248,538
Time line to 1800 Before 1300Beginning of Muslim rule in Sumatra 1511Portuguese take Malacca c 1525Collapse of Majapahit, last Hindu kingdom in Java c Hamsa Fansuri and Nur al-Din al-Raniri, Sufi teachers 1619 Dutch E Indies Co establishes Batavia Sultan Agung rules Mataram, height of its power 1768Code of Manu replaced by Muslim law in Central Java 1800Dutch government takes control from Dutch E Indies Co
Slametan Ceremonial feast, for neighbors, local spirits On varied occasions: e.g. life-cycle, Islamic and other Usually in the evening Food prepared by women (rewang, includes prayers to spirits). Incense used Speech by host in formal Javanese Recitation of Qur’an and du‘ā’ (in Arabic) Food is eaten by men, some taken home Goals: communal solidarity, placate spirits, slamet (equanimity, emotional balance)
Pesantren (lit.: place for santris) or Pondok Pesantren Usually founded by a kiai Kiai is teacher and spiritual guide Students (santris) board (Pondok = hostel) Studies include Qur’an, Hadith, fiqh, spiritual and moral training; now also government school curriculum. Close relation between kiai and santris Financially supported by students and local community Usually cheaper than other schools Santris may work for pesantren Usually in rural areas Contination of pre-Islamic tradition of schools (ashrams?)
Salat al-Maghrib at Pesantren Pabelan, near Yogyakarta, Java
Dutch Rule and Jihad Java War, led by Prince Dipanegara Padri wars, Sumatra Endemic resistance in West Java 1888Insurrection in West Java Aceh war, resistance 1900“Ethical” Policy introduced
Three types of Muslims Abangan: “Statistical Muslims”; some Islamic practice along with “traditional” practices; mainly lower class Santris: Fully practicing Muslims Priyayi:Javanese nobility; value the pre-Islamic heritage; most are “abangan” religiously, may follow forms of kebatinen; some are practicing Muslims; quickest to become Westernized Some would question how clear these distinctions are.
Reform and Political Movements: early 20th century Budi Utomo: 1908, secular, Javanese Muhammadiya: 1912, Santri, modernist, educational, dakwa Sarekat Islam 1912, Santri, modernist, nationalist, socialist orientation, political Indonesian Communist Party (PKI): 1920, secular Persatuan Islam (Persis): 1923, Islamist, educational, dakwa, political in 1940s-50s Nahdlatul Ulama (NU): 1926, Santri, pesantren based, political Indonesian National Party (PNI): 1927, secular, led by Sukarno
Twentieth century politics to 1965 c Beginnings of independence movement Japanese Occupation Office of Religious Affairs Masyumi Independence Struggle 1952NU withdraws from Masyumi 1955Elections: Muslim parties get 42.5% of vote “Guided Democracy”, Sukarno 1960 Masyumi disbanded “Dar al-Islam” revolts in W Java, S Salawesi, W Sumatra 1965“Pogrom” of communists. (Jihad for some Muslims)
Pancasila (The Five Principles) Belief in the one and only Divinity. (Ketuhanan Yang Maha Esa) Just and civilized humanity, (Kemanusiaan Yang Adil dan Beradab). The unity of Indonesia (Persatuan Indonesia). Democracy guided by consensus arising out of deliberations amongst representatives (Kerakyatan Yang Dipimpin oleh Hikmat Kebijaksanaan, Dalam Permusyawaratan Perwakilan) Social justice for the whole of the people of Indonesia (Keadilan Sosial bagi seluruh Rakyat Indonesia) The “seven words” of the Jakarta Charter (1945) “with the obligation for the adherents of Islam to practice the Shari‘a”
Sukarno on his religious beliefs “Not back to the early glory of Islam, not back to the time of the caliphs, but run forward, catching up with time (chasing time).” (Boland 126) “[My father’s] religion was Islam, but mixed with much Javanese religion. And my mother, her religion was Hinduism mixed with a lot of Buddhism.” (Boland 128) “The Bhagavad-Gita says — I’m not concerned with whether that song is true or not —... ‘I am in the first, I am in the heat of the fire; I am in the moon... I am in the darkness. I am in the light. I am without beginning and without end. This agrees with my opinion.... I am a monotheist. But I am a pantheistic monotheist. Pantheism means: I feel — feel! — this God everywhere.... but He’s One, One. Like, in a rough example, like ether. Penetrating everything. (Boland 132)
Suharto period 1968Suharto elected president 1973Three political parties permitted: Golkar (gov’t), United Development (PPP – Muslim), Democratic Party of Indonesia (PDI) Aceh revolt 1978Gov’t begins to stress Pancasila as official ideology; required of all voluntary organizations in Abdurrahman Wahid becomes leader of NU; NU withdraws from politics, accepts Pancasila as “sole basis”. 1986Paramadina founded by Nurcholish Madjid 1990Indonesian Association of Muslim Intellectuals (ICMI) founded by gov’t minister, B.J. Habibie. 1991Suharto goes on Hajj, has begun to follow a more “Islamic” policy. 1998Collapse of Suharto government. Habibie interim president
Neo Modernists: Nurcholish Madjid “Except for the fundamental value of taqwa [fear of God] which grows out of faith in God and worship of Him, there are no fixed values. [Most] values are cultural values which have, of necessity, to develop continuously in accordance with the laws of change and development. Therefore the values of Islam are those which conform to humanity’s true nature or to universal truth and are supported by taqwa toward God. Those values are Islamic if they do not contradict iman [faith] or taqwa, are good according to humanity and its development.” (quoted in Defenders of Reason in Islam, 151)
From the “Mission Statement” of the Paramadina Foundation. “Paramadina Foundation is a religious institution which is wholly convinced that as the universal values of Islam are made concrete in the context of Indonesia’s local traditions, Islamness and Indonesianness are profoundly integrated. Paramadina Foundation is designed to be a centre for Islamic religiosity which is creative, constructive and positive, for the purpose of the advancement of society, without being defensive or reactionary in attitude. For this reason its core activities are directed towards the building up of society’s capacity to answer the challenges of this age and to contribute towards its growing tradition. This means investing considerable resources in developing the quality and authority of scholarship....” (Barton, 334)
Abdurrahman Wahid on “Fundamentalism” “This kind of ‘Scripturalism’, admittedly not a just word to use here, denotes a rejection of the past adaptive ways of Islam as a religion ‘living’ in a concrete local tradition, replete with nuances enabling it to peacefully accept religious, ethnical and cultural (even political) plurality as the single most important principle regulating the life of the nation in the past. Tolerance is the catchword, now challenged by an increasingly strict and one-sided adherence to universal dictums not yet adapted to local needs.” (c 1984)
Politics post-Suharto 1999Parliamentary elections: 48 parties; Muslim parties get 38% of vote (Parties backed by NU and Muhammadiya get 20%; Islamist parties get 18%). Abdurrahman Wahid chosen president. 2001Abdurrahman Wahid impeached; Megawati Sukarnoputri becomes president. 2004Muslim parties gain 37.4% of votes in parliamentary election; Susilo Bambang Yudhoyono elected president. 2009Muslim parties gain 27.1% of votes in parliamentary election; Susilo Bambang Yudhoyono re-elected president.
Some Violent Islamist Movements and Activities 1971Al-Mukmin Pesantren founded bu Abu Bakar Ba‘asyir, later leader of Jemaah Islamiya (JI), and others. c Komando Jihad active (included Darul Islam activists; some say created by gov’t to catch them); gov’t crackdown in Tanjong Priok riots Some JI leaders in Afghanistan 1989Proto-JI group in S Sumatra attacked by military 1992(3?)JI becomes a separate group 2000Mujahidin Congress in Yogyakarta and Indonesian Mujahidin Council formed
Some Violent Islamist Movements and Activities, ctd ?Laskar Jihad attacks Christians in the Moluccas and Sulawesi, whom they accused of separatist intentions. 2000Christmas eve bombings of churches, JI cells involved Oct. JI member bombs night club in Bali Dec. Bombings in Makassar by Wahdah Islamiyah and Laskar Jundullah Aug. Jemaah Islamiya member bombs Marriott Hotel in Jakarta 2004Australian Embassy bombed, JI? 2004Sites in Kuta, Bali bombed, JI? 2008Nov. Bali bombers executed 2009July, attacks on the Marriott and Ritz-Carlton hotels in Jakarta, JI?
A Radical Islamist View of Democracy “FKAWJ also rejects democracy as 'incompatible with Islam' and refuses to support any political party, including the more Islamist parties. According to Ja'far, 'in democracy, people who don't understand anything, and they are the majority, elect their leaders without any educated considerations at all. They only elect those that give them money or say what they want to hear.' By these means, religious minorities and nominal Muslims have been able to 'thwart the application of Islamic law' in Indonesia. In a genuine Islamic society, it is God's law rather than the will of the people that is supreme. FKAWJ calls for democracy to be replaced by a council of experts (lit: people of loosing and binding) dominated by Islamic scholars who are learned in Islamic law. The council would have the power to appoint the head of state and control government policy.” (Fealy, “Inside the Laskar Jihad”) FKAWJ = Forum Komunikasi Ahlus Sunnah wal Jama'ah (Sunni Communication Forum), parent organization of Laskar Jihad