Religion and Politics in Indonesia, East Timor1. Brief Introduction 1. Brief Introduction to Religion and Politics in Indonesia Indonesia had a 2010 HDI ranking of #108 and a 2010 CPI ranking of 2.8. The CIA Factbook lists Indonesia (2000 census) as 86.1% Muslim, 5.7% Protestant, 3% Catholic, 1.4% Hindu, and 3.4% other or unspecified. It is the world’s largest archipelagic nation and the most populous nation with a Muslim majority. Its July 2011 estimate of total population is over 245 million, with its population, geo-strategic location, and political-religious significance making it a very important country for world affairs. Indonesia declared its independence in August 1945 from the Dutch after 350 years of colonization. It was recognized internationally in 1949. The 1945 Constitution emphasized the social centrality of religion and created the doctrine of “Pancasila” (Sanskrit for “Five Principles”): belief in the one and only God; just and civilized humanity; the unity of Indonesia; democracy guided by the inner wisdom in the unanimity arising out of deliberations among representatives; and social justice for the whole people of Indonesia. From 1949 to 1998, the year of economic (“Asian Flu”) and social crisis, Indonesia had only two presidents, Sukarno (1949-67) and Suharto (1967-98), who both developed Pancasila according to their insights. The Democratic Revolution of 1998 brought in three presidents chosen by the parliament: Habibie (1998-99), Wahid (1999-2001), and Megawati Sukarnoputri (2001-2004). The first nationwide election for president was held in September 2004, with General Susilo Bambang Yudhoyono (SBY) defeating Sukarnoputri with 60.6% of the vote. He was reelected with about 60% of the vote over Sukarnoputri and another challenger in 2009. The Indonesian President is chief of state and head of the government. In the April 2004 election for 550 5-year terms in the House of Representatives, the leading parties were Golkar 128, PDI-P 109, and PPP 58. The Islamic Prosperous Justice Party (PKS) received 45 seats and 7.3 % of the vote. In the April 2009 election, SBY's PD received the plurality 20.9% of the vote and 148 seats. It was followed by Golkar 108, PDI-P 93, and the Islamic PKS 59 (7.9% of the vote). The elections thus strengthened SBY's hand for governance, especially with the plurality showing of his party, and the secular nature of Indonesian politics. It would be difficult to overemphasize the importance of Indonesia for the future of global Islam. Indonesia requires adult citizens to carry a national identification card (KTP) which lists the person’s religion. The two main popular organizations, Nahdlatul Ulama and Muhammadiyah, both come from moderate Islam. Nahdlatul Ulama, founded in 1926 and with about 40 million members, is rural-based and more traditional. Muhammadiyah, founded in 1912 and with about 30 million members, is urban-based. Both organizations establish mosques and run social and educational institutions. They preach tolerance and criticize extremists. In recent years, some extremist organizations have located in Indonesia. One is Laskar Jihad, which aggravated the tensions between Christians and Muslims in Maluku (see below). The most famous radical preacher is Abu Baker Bashir, spiritual leader of Jemaah Islamiyah, recently released from prison for “sinister conspiracy” but not terrorism in connection with the Bali bombings of October 2002. The state of Aceh has traditionally been very conservative religiously, and part of the 2005 political agreement between the central government and the rebels was for the government to allow Islamic law in that province. At the other end of the archipelago, Timor-Leste (East Timor) received its independence in 2002 (see Kohen book and Lyon article below), but has experienced many difficulties since. Hanson (2006) discusses “Comparative National Politics of Islam and Democratization” (pp. 245-52) and “The Politics of Islam as a World Civilization” (pp. 252-59). 3. A Short Introductory Course to Religion and Politics in Indonesia Wahid, ex-head of Indonesia’s largest Muslim organization, became president after Suharto. Hefner describes the use of modern communication media in sparking Islamic violence. Pinault describes the eclectic nature of Javanese Islam. An-Na'im analyzes the nature of Indonesian Islam and its relation to pluralism and the state in his fourth chapter. Griswold's chapter provides a fine summary of current religion and politics. “Abdurrahman Wahid: Scholar-President,” in Esposito, John L., and Voll, John O. Makers of Contemporary Islam (Oxford: Oxford University Press, 2001), 177-98. Hefner, Robert W., “Civic Pluralism Denied? The Media and Jihadi Violence in Indonesia,” in Eickelman, Dale F., and Anderson, Jon W., eds. New Media in the Muslim World, 2nd ed (Bloomington, IN.: Indiana University Press, 2003). Pinault, David. “Indonesia’s Buddhist Heritage,” America 89 (November 24, 2003). An-Na'im, Abdullahi Ahmed, "Indonesia: Realities of Diversity and Prospects of Pluralism," in Islam and the Secular State: Negotiating the Future of Shari'a (Cambridge: Harvard University Press, 2008), 223-66. Griswold, Eliza. The Tenth Parallel: Dispatches From the Fault Line Between Christianity and Islam (New York: Farrar, Straus and Giroux, 2010), pp. 159-214. 3. Other Key Resource Materials for Religion and Politics in Indonesia See January-February Asian Survey for annual summary of Indonesian politics. Kohen, Arnold S. From the Place of the Dead: The Epic Struggles of Bishop Belo of East Timor. New York: St. Martin’s Press, 1999. Lyon, Alynna J., “The East Timorese Church: From Oppression to Liberation,” Paul Christopher Manuel, Lawrence C. Reardon, Clyde Wilcox, eds. The Catholic Church and the Nation-State: Comparative Perspectives (Washington, D.C.: Georgetown University Press, 2006), 131-48. 4. Recent Articles (a. Politics and Economics; b. Religion; c. East Timor): a. Politics and Economics "Indonesia: Gambling That Tolerance Will Trump Fear," New York Times, April 15, 2007. Analysis of current tension between pluralist democracy and minority fundamentalist supporters. By Calvin Sims, based on his April 19, 2007 PBS documentary "Struggle for the Soul of Islam: Inside Indonesia." Islamic observance has turned more conservative, but long tradition of an open Islam, secular government, and terrorists weakened. "President's Party Leads in Indonesia's Parliamentary Elections," New York Times, April 10, 2009. Results of sample quick counts for April 9 parliamentary elections points to presidential party garnering roughly 20 percent of vote, moving from fifth to first in number of seats. "Indonesia's TV Makeovers Now More Extreme Than Its Politics," New York Times, May 23, 2009. Surge of American-style reality TV surplaces soap operas. Relationship of rich and poor lives a staple. "Indonesian President Appears to Have Won Re-election," New York Times, July 9, 2009. SBY's strong mandate for reform. "From Allies to Rivals to Allies," New York Times, August 3, 2010. Political relationship of SBY and Aburizal Bakrie, one of the country's richest businessmen and chairman of opposition Golkar Party. Bakrie seems to have the advantage now. b. Religion and Politics “Christians, Muslims protest forced closure of Christian worship places,” Asia Focus, September 9, 2005. Wahid and other Muslims join Christians in protesting unfair application of 1969 joint decree of national religious affairs and home affairs ministries. “Indon bishops urge ‘new culture,’” Asia Focus, November 19, and “Indonesian Church holds assembly,” Asia Focus, November 25, 2005. Meetings of Bishops’ Conference of Indonesia (KWI) and Grand Assembly of Catholic Church of Indonesia (SAGKI). Both supported the statement Public Civility: New Habitus of the Nation, which called for the creation of a new “counterculture” to combat corruption, violence, and environmental degradation in Indonesian society, with basic ecclesial communities and the youth leading the way. Cardinal Julius Darmaatmadja of Jakarta, KWI president, acknowledged that Catholics had been part of the old destructive culture, so “thus, the Church must repent.” “A religious conflict tamed,” Christian Science Monitor, January 11, 2006. Report on lessened tension between Christians and Muslims in Sulawesi Province. “More churches closed in Indonesia,” Asia Focus, May 12, 2006. April 27 joint statement by Cardinal Julius Darmaatmadja, Reverend Andreas Yewangoe, Chairman of the (Protestant) Communion of Churches in Indonesia, and Hasyim Muzadi, chair of Nahdlatul Ulama, calling for local religious harmony and fair implementation of new March 21 guidelines from the religious and home affairs ministries which revised a controversial 1969 degree. Muzadi suggested the statement. “Cleric Linked to 2002 Bali Nightclub Bombings Is Released,” New York Times, June 14, 2006. Abu Bakar Bashir is released. “Freed Cleric Is Hailed by Students, but Support Could Be Waning,” New York Times, June 15, 2006. “Spread of Islamic Law in Indonesia Takes Toll on Women,” New York Times, June 27, 2006. Case of waitress Linda Lindawati in Tangerang. “Indonesian Province Embraces Islamic Law, and Canings,” New York Times, August 1, 2006. Changes in province with training of Islamic law police and application of laws. “Asian Church leaders, others condemn assault on Lebanon,” Asia Focus, August 11, 2006. Muslims and Christians joined protest by 100,000 in Jakarta. "Indonesia's Conservatism Is Religious, Not Radical," New York Times, July 2, 2007. Report on the application of some elements of Islamic law in Tangerang, an industrial city of 1.5 million next to capital Jakarta. "Islamic Group Gains Power in Indonesia," New York Times, October 7, 2008. Rise of government-sponsored Council of Ulemas (M.I.U.) and growing power of radicals within. "Radical Books Raise Fears in Indonesia of Spread of Militants' Ideas," New York Times, February 9, 2009. Solo as center of publishing support for radical Islamist ideas in Indonesia. "Indonesia's Voters Retreat From Radical Islam," New York Times, April 25, 2009. PKS gains less than one percent from 2004 vote, and vote for Islamic parties drops from 38% to 26%. Religious revival does not translate politically. "Ripple of Extremism Spreads Across Indonesian Penal Code," New York Times, October 28, 2009. The issue of death by stoning for adulterers in the most conservative state of Aceh. Neither President Yudhoyono nor his party wants to touch it. The politics of Shariah, which was introduced in Aceh in 2001 as part of settlement with national government. "Under Indonesia's Surface, An Intricate Quilt of Faiths," New York Times, February 18, 2010. In Yogyakarta, discovery of ancient Hindu temple in the midst of the Islamic University. Event illustrates long history of interaction among Islam, Hinduism, and Buddhism. Two visiting Buddhist monks in photos. "Law Banning Blasphemy Is Upheld In Indonesia," New York Times, April 20, 2010. Constitutional Court, 8 to 1, denies challenge from [late President Abdurrahman] Wahid Institute. 1965 Law also limits recognized religions to Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism. The law has been used mostly to attack non-mainstream Islam as against Islamic interpretations like Ahmadiyah, Lia Eden, and Al Qiyada. "As Indonesians Go to Mecca, Many Eyes Follow Their Money," New York Times, August 6, 2010. Indonesia sends ten percent of pilgrims, largest national group. Ministry of Religious Affairs demands payment to reserve place, up to six years free use of money. Possibility of corruption by veteran bureaucrats and lawmakers. "Indonesia Sentences a Radical Cleric to 15 Years," New York Times, June 17, 2011. Sentencing of Abu Bakar Bashir. c. East Timor “Amid Broken Dreams, a Peacemaker Resumes the Quest,” New York Times, June 30, 2006. José Ramos-Horta responds to military unrest in East Timor. He became prime minister on July 10. “A Book About East Timor Jabs Indonesia’s Conscience,” New York Times, August 17, 2006. Diplomatic history on East Timor by Ali Alatas, former longtime foreign minister and ambassador to U.N. "Divided and Embattled East Timor to Elect a President," New York Times, April 9, 2007. Continued problems, but Ramos-Horta is elected. "Australia Sends Troops to East Timor to Bolster Security," New York Times, February 13, 2008. Responding to the assassination attempts on President Jose Ramos-Horta and Prime Minister Xanana Gusmao, Australia sends further troops to back up United Nations police forces which were dispatched in 2006 to quell unrest. Ramos-Horta was severely wounded, but Gusmao escaped harm. East Timor continues to face significant challenges of general poverty and a history of violence. Credit: Term paper of Nancy Novita, Santa Clara University, June 9, 2006. Mistakes in interpretation remain the responsibility of the website editor. August 10, 2011. |
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