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THE ROLES of ISLAMIC ORGANIZATIONS in CIVIL SOCIETY and POLITICAL SOCIETY: Malaysia and Indonesia Compared

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THE ROLES of ISLAMIC ORGANIZATIONS in CIVIL SOCIETY and POLITICAL SOCIETY: Malaysia and Indonesia Compared THE ROLES OF ISLAMIC ORGANIZATIONS IN CIVIL SOCIETY AND POLITICAL SOCIETY: Malaysia and Indonesia Compared AISAH PUTRI 1 Abstract In both Malaysia and Indonesia, Islamic organizations have played significant roles not only in civil soci- ety, but also in political society. By contrasting the Malaysian and Indonesian cases, this paper builds a notion arguing that it is possible for the Islamic organizations in civil society to objectively and actively oversee the state even when they are strongly linked to political parties. However, it needs specific conditions, namely a democratic system, a weak political coalition, and an independent integration process to allow Islamic orga- nizations to move into political society. This argument is also antithetical to a popular neo-Tocquevilleans’ argument that civil society should be separated from political society to function effectively. Keywords: Islamic organization, civil society, political society, Indonesia, Malaysia Abstrak Di Malaysia dan Indonesia, organisasi Islam memiliki peran yang signifikan tidak hanya di dalam masyarakat sipil tetapi juga di dalam masyarakat politik. Dengan membandingkan kasus Malaysia dan Indonesia, makalah ini membangun pemikiran bahwa sangat mungkin organisasi Islam di dalam masyarakat sipil untuk secara objektif dan aktif mengawasi negara, meskipun di saat yang bersamaan memiliki hubungan kuat dengan partai. Namun, hal ini membutuhkan kondisi yang spesifik diantaranya sistem demokrasi, koalisi politik yang lemah, dan proses integrasi organisasi kedalam masyarakat politik yang independen. Argumentasi ini menjadi anti­tesis dari pandan­ gan Neo­Tocquevilleans yang popular bahwa masyarakat sipil harus terpisah dari masyarakat politik untuk dapat menjalankan fungsinya. Kata kunci: organisasi Islam, masyarakat sipil, masyarakat politik, Indonesia, Malaysia INTRODUCTION INTRODUCTION Based on his study in Italy, Putnam (1993, p. such as Malaysia and Indonesia. Here, an Islamic Based on his study in Italy, Putnam (1993, p. 107-108) builds an argument that a religious organization 107-108) builds an argument that a religious organization is defined as a voluntary institution should be excluded from civil society because it tends to make the members look inward toward its organization should be excluded from civil or association, which adopts Islamic values as own community, not to the broader society.2 Nevertheless, it is not possible for Islamic organizations society because it tends to make the members to be excluded from civil society in Muslim majority countriesits ideology such or asbrings Malaysia Islam and as its Indonesia. organizational Here, look inward toward its own community, not an Islamic organization is defined as a voluntary institutionidentity. The or keyassociation, to identifying which an adopts Islamic Islamic orga- to the broader society.2 Nevertheless, it is not values as its ideology or brings Islam as its organizationalnization identity. is its organizationalThe key to identifying motivation. an Islamic Social possible for Islamic organizations to be excluded organization is its organizational motivation. Social actions runrun by by the the organization organization are are motivated motivated by from civil society in Muslim majority countries by Islamic conviction and Islamic faith (Freedman, 2009,Islamic p.112). conviction and Islamic faith (Freedman, 2009, p.112). 1 Researcher at Centre for Political Studies, Indonesian Institute of Sciences (LIPI), Jakarta, Indonesia. Email: [email protected] This paper was presented in the SAIS Asia Conference 2015: “Power in Asia” held by the School of Advanced International Studies (SAIS), Johns Hopkins University in Washington, DC, on Friday, April 17, 2015. Thank to Meredith Weiss, Ph.D. and Kikue Hamayotsu, Ph.D for all the advice to complete this paper. 2 By adopting a definition proposed by Muthiah Alagappa, this paper defines civil society as “a realm in the interstices of the state, political society, the market, and the society at large for organization by non-state, non-market groups that take collective action in the pursuit of the public good” (Alagappa, 2004, p. 32). Copyright ©2016 The Author, ©2016 Deputy of Social Sciences and Humanities. All rights reserved. Printed in Indonesia. Journal of Indonesian Social Sciences and Humanities (JISSH); Vol. 6, Issue 2, (2016), Pp. 29­42. ISSN: 1979–8431. 30 JOURNAL OF INDONESIAN SOCIAL SCIENCES AND HUMANITIES (JISSH) Islamic organizations in Indonesia and with political parties, including the Malaysian Malaysia play a significant role in society and Islamic Youth Movement (ABIM) in Malaysia are a crucial component of civil society. Islamic and Nahdlatul Ulama (NU) and Muhammadi- organizations play important roles in the com- yah in Indonesia. They enter political society munity by giving social services, enhancing civil by having affiliations with political parties in liberties, playing a watchdog role to the state, a direct or an indirect manner. However, once and soon (Mitsuo,2001, p.12). In this sense, they the Islamic organizations enter political society, bring a substantial contribution to strengthen it does not necessarily mean that they will stay. rather than to overturn the democratic state. It In fact, their relationships with political parties is in line with a Malay-term, masyarakat madani, may change several times. This situation is which is often assumed to be synonymous clearly shown below by Table 1. with civil society.3 The root of madani is a term ‘din’ or religion, which shows that masyarakat Table 1. A Typology of Islamic Organization in Indonesia and Malaysia6 madani is a place or community where the Islamic values are perfectly adopted by society Country Affiliated Islamic Organizations Non-Affiliated Islamic (Muhammad 1998, p. 15-16;Farid,2010, p. 173). In (apart of political society) Organizations (not this framework, civic-minded Muslims discuss a part of political society) issues of pluralism, social justice, tolerance, democratization, and morals of individuals Malaysia Malaysian Islamic Youth Move- Darul Arqam (DA), ment (ABIM) (1982-1998, Sisters in Islam (SIS), (Muhammad1998, p. 15-16; Farid, 2010, p. 173; 2003-now), Islamic Dakwah ABIM (1971-1982, Weiss, 2004, p.263). Islam is not only an identity Foundation Malaysia (YADIM), 1998-2003) and religion, but it is also strongly related to All-Malaysia Muslim Welfare public norms and public life (Karakas, 2007, Organization (PERKIM), Council for the Welfare of Muslim p. 3). Therefore, it is unreasonable to ignore Women (LKPI) the existence of Islamic organizations in civil Indonesia Nahdlatul Ulama (NU) (1945- Liberal Islam Network society. Instead of being an ‘alternative to the 1980s; 1999-now), Muham- (JIL), Muhammadi- 4 civic community,’ Islamic organizations in madiyah (1945-1960, 1999- yah (1990s-1999), Malaysia and Indonesia are certainly part of now), Association of Indonesian NU (1980s-1999), civil society. Muslim Intellectuals (ICMI), Sarekat Islam (SI) the Indonesian Ulema Council (1906-1919),Per- Besides playing important roles in (MUI) (1975-1999),Sarekat satuan Islam or The civil society, Islamic organizations in Malaysia Islam (SI) (1920-1977) Unity of Islam (Persis) and Indonesia are closely linked to political (1923-now) society –which is essentially political parties- and to the state.5 There are two ways for the As shown in Table 1, major Islamic Or- organizations to connect with the state. They ganizations, such as ABIM in Malaysia, NU are either co-opted by the state or transform and Muhammadiyah in Indonesia, have often themselves into political parties. Here, the paper changed their political affiliations. What is discusses the political dynamic among major interesting about this phenomenon is how Islamic organizations that have connections the organizations’ roles of overseeing the state change when they change affiliation. For 3 This term was introduced by Muhamad Naguib al-Attas, a Malaysian intellectual, in the early 1990’s, and example, when ABIM in Malaysia moved into was popularized later by Anwar Ibrahim, a Malaysian political society, it lost its ability to criticize politician and Islamic leader and NurcholisMadjid, an the state. When ABIM became affiliated with a Indonesian Islamic intellectual (Muhammad, 1998, p. 15; Tajuddin 2012, p. 163). political party it tended to follow all the state’s 4 Putnam categorizes religious groups as “an alter- decisions and policies. This is different from native to the civic community” but not as a part of civil society (1993, p. 107). the non-affiliated ABIM which tended to be 5 Regarding Alfred C. Stepan, political society is an critical of the state. This can be seen with other arena in which political parties arrange themselves for affiliated Islamic organizations. In contrast to political contestation to gain control over public power and the state apparatus (1988). It is different from the 6 Not all of the Islamic organizations in Malaysia state as defined by Joel S. Migdal: “a political organiza- and Indonesia are mentioned in this table. The table only tion that is the basis for government in a given territory mentions major organizations that are discussed in this and then leaves it at that” (1988, p. 18). paper. THE ROLES OF ISLAMIC ORGANIZATIONS... 31 ABIM, Muhammadiyah and NU in Indonesia THE ANALYTICAL FRAMEWORK are able to objectively be a watchdog to the Among the scholars who study civil society, state, even when they are affiliated with political Tocqueville’s concept
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