Religion & Society

Muhammad Rizieq Shihab, hardline leader of Indonesia’s notorious Islamic Defenders Front, is no friend of Christians and Christianity. So when he returned on November 10 to the world’s most populous Muslim nation after a three year self-imposed exile in Saudi Arabia, there was a sense of foreboding among Indonesia’s 30 million Christians of what was to come. Rizieq was nurtured on a diet of religious extremism with a Wahhabi flavour. He attended mainstream Indonesian schools before studying at the Islamic and Arabic College of Indonesia (LIPIA), an overseas campus of the Imam Muhammad ibn Saud Islamic University in Riyadh, Saudi Arabia. This prepared him for further studies at King Saud University (1990-92), topped off by a year of study at the International Islamic University in Malaysia. In August 1998, Rizieq established the Islamic Defenders Front (FPI). This organisation quickly embarked on its hardline ideological program of violent rioting and attacking opponents. Rizieq’s notor...

     Indonesia’s moderate Muslim President, Joko Widodo, has raised eyebrows amongst a strange assortment of civil libertarians, human rights activists, and radical Islamists, with a recent presidential decree declaring that groups which do not adhere to Indonesia’s national ideology will be banned. By doing so he has attracted accusations of being an old-style dictator, determined to suppress individual freedoms in the process.      There is a very clear subtext to this debate. In the early years of the 21st century, radical Islamist groups in Indonesia used newfound political freedoms to try to win a significant presence in the nation's parliament. However, in national elections of 1999, 2004, and 2009, such groups struggled to garner more than 10% of the popular vote. While this gave them some parliamentary representation, it was insufficient to move them forward in their stated desire to turn Indonesia, the world’s largest Muslim nation, into an Islam...

Indonesia provides a very good case study for the persistence and determination of Islamist ideology. When the nation gained its independence in the 1940s, a struggle took place to determine the shape and identity of independent Indonesia. Some were determined to follow the Western model of parliamentary democracy, considering it most appropriate to the multicultural and multifaith reality of the nation's population. However some among the almost 90% Muslim majority wanted an Islamic State, based on sharia law and its detailed enactments. In the event, the multicultural pluralists won the day and Indonesia was formed around a system of multiple parties, with regular elections and a presidential system. In response, Islamist groups launched a twelve-year rebellion which cost thousands of lives and imposed great strains on the political and economic fabric of the new nation. One particular bone of contention was what became known as the Jakarta Charter. This was a simple seven...

T HE blasphemy trial of the Governor of Jakarta, Indonesia, began on Tuesday of last week (News, 16 December). Prosecutors launched the event by accusing Governor Basuki Tjahaja Purnama of intentionally misinterpreting a Qur’anic verse during a speech on a working visit to Indonesia’s Thousand Islands region on 27 September.    The Governor, better known by his nickname “Ahok”, replied to the charges in tears, saying “I did not intend to misinterpret Surah Al Maidah 5:51 nor commit blasphemy nor insult Islamic scholars. I referred to certain politicians who had misused Surah Al Maidah 5:51 to avoid fair competition prior to upcoming regional elections.”    While world media outlets focus on this unfolding blasphemy trial in today’s Indonesia, the subtext to this event has deep roots in past history. W hen Indonesia attained its independence in the 1940s, the new nation was preoccupied with defining its identity. Indonesia is diverse in terms of its ethnic, ...

For my interview of 7 December with Neil Johnson on the "Twenty20" program on Vision Radio , click here . If you cannot access it, or would like a copy in MP3 format, please email me.

     The Muslim communities of Southeast Asia have long been regarded as among the more moderate of the Islamic world. The world’s largest Muslim nation, Indonesia sits alongside the smaller but dynamic Muslim communities of Malaysia and Brunei, as well as the sizeable Muslim minorities in Singapore, Thailand and the Philippines. Together these nations are home to around 250 million Muslims.      The region has been largely spared from the tormented conflicts of the Arab world. But the temperature is rising in Muslim Southeast Asia, with increasingly bitter debates and, at times, violent conflicts between competing factions of Muslims. One of the key bones of contention relates to an increasing push for the implementation of aspects of Sharia law. Brunei      On May 1, 2014, the Sultan of Brunei enacted Sharia legal codes in his kingdom, one of the wealthiest countries in the world with its vast oil reserves. This step was taken i...

NEWS ITEM: Indonesia’s Constitutional Court recently rejected a request for a judicial review of Article 2 of the 1974 Marriage Law, which effectively forbids interfaith marriage. I lived in Indonesia for several years during the 1980s, and have travelled back regularly to the country since that time. The period of the 1980s was characterised by comparatively relaxed relations between the faiths. Overt expressions of faith were not so pronounced as they are today. At the time few Muslim women in professional or academic positions wore Muslim head-covering. Conversions between the faiths, especially from Islam to Christianity and vice versa, were in evidence and did not attract much comment. Moreover, I witnessed a number of interfaith marriages among colleagues and in the broader community. At the time, interfaith marriage seemed to be almost a non-issue. Today the religious scene in Indonesia is very different. In offices, and in the street, the jilbab headcovering for Muslim ...

“Places of worship have become a topic of much dispute around the world in recent years”, said Dr Melissa Crouch at the launch of a new report at the Melbourne University Law School on June 26. “Examples are the Swiss ban on minarets in 2009 and the 2010 Ground Zero mosque dispute in New York city,” she added. Her talk focused on a report entitled “Disputed Churches in Jakarta”, published in Indonesian by the Center for Religious and Cross- Cultural Studies of Gadjah Mada University in Yogyakarta and translated into English by the Melbourne Law School. Indonesia has witnessed a significant increase in attacks on churches since the fall of the Suharto regime in 1998. An average of fifteen such attacks occurred each year between 1968-98, but a staggering 232 churches were damaged or destroyed between 1999-2001 alone. The new report is based on extensive fieldwork by Indonesian researchers from the Jakarta-based Paramadina Foundation’s Research Team into controversies. It particula...