ISSN : 2502 - 5465 e-ISSN : 2443 - 3853

Journal of Social Science and Religion Journal of Social Science and Religion

Volume 1 No 2 December 2016 Accredited by LIPI Number: 752/AU2/P2MI-LIPI/08/2016

CONSTITUTION, CIVIL SOCIETY AND THE FIGHT AGAINST RADICALISM: THE EXPERIENCE OF INDONESIA AND Asfa Widiyanto

THE TRAJECTORY OF THE DISCOURSE OF JIHAD IN INDONESIA Taufiqur Rahman

REASONING OF LIBERAL ; A STUDY ON ISLAMIC PERSPECTIVES IN LIBERAL ISLAM NETWORK JAKARTA Yusa' Farchan

SHIA COMMUNITY (A RESEARCH EVERYDAY LIFE OF THE SHIA COMMUNITY IN SALATIGA, CENTRAL JAVA) Retnowati and Yedi Efriadi

BEYOND PIOUS CRITICAL AGENCY: WOMEN, INTERFAITH MARRIAGE AND RELIGIOUS CONVERSION IN ACEH Ansor and Yaser Amri

RELIGIOUS AND HARMONIOUS VALUES IN THE PASAMBAHAN TRADITION AND CEREMONIAL ORATION OF BATAGAK GALA PENGHULU (BGP) IN MINANGKABAU Mahmudah Nur

V RELIGIOUS AND CULTURAL HARMONIES IN THE ART OF MASAMPER olume 1 No 2 December 2016 | 139 - 294 Abu Muslim

CHALLENGE FOR THE ISLAMIC STUDIES SENIOR HIGH SCHOOL TEACHER IN IMPLEMENTING ISSN : 2502 – 5465 | e-ISSN : 2443 - 3853 THE 2013 CURRICULUM IN SMAN 1 SALATIGA Nur Laili Noviani

Office of Religious Research and Development Ministry of Religious Affairs Semarang Journal of Social Science and Religion Office of Religious Research and Development Ministry of Religious Affairs Journal Volume NO Pages Semarang ISSN e-ISSN Semarang 1 2 139 - 294 December 2016 2502 – 5465 2443 - 3853 Analisa Journal of Social Science and Religion Volume 01 No. 02 2016

ISSN : 2502 – 5465 / e-ISSN: 2443 – 3859 Accredited by LIPI Number: 752/AU2/P2MI-LIPI/08/2016 Analisa Journal of Social Science and Religion

Volume 01 No. 02 December 2016

Analisa is a peer-reviewed journal published by the Office of Religious Research and Development Ministry of Religious Affairs Semarang Indonesia. Analisa has been accredited by Lembaga Ilmu Pengetahuan Indonesia (LIPI/the Indonesian Institute of science) as an academic journal. It was stated in a decree number: 752/AU2/P2MI-LIPI/08/2016. This journal specializes in these three aspects; religious life, religious education, and heritage. Analisa aims to provide information on social and religious issues through publication of research based articles and critical analysis articles. Analisa has been published twice a year in Indonesian since 1996 and started from 2016 Analisa is fully published in English as a preparation to be an international journal. Since 2015, Analisa has become Crossref member, therefore all articles published by Analisa will have unique DOI number.

Advisory Editorial Koeswinarno Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Editor in Chief Sulaiman Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

International Editorial Boards Florian Pohl, Emory University, United State of America Alberto Gomes, La Trobe University, Melbourne Australia Nico J.G. Kaptein, Leiden University, Leiden the Netherlands David Martin Jones, The University of Queensland, Brisbane Australia Patrick Jory, The University of Queensland, Brisbane Australia Dwi Purwoko, The Indonesian Institute of Science, Jakarta Indonesia Heddy Shri Ahimsa, Gajah Mada University, Indonesia Masdar Hilmy, State Islamic University, Surabaya Indonesia Iwan Junaidi, Semarang State University, Semarang Indonesia Masdar Hilmy, Sunan Ampel State Islamic University, Surabaya Indonesia Bani Sudardi, Surakarta State University, Surakarta Indonesia Muslich Shabir, Walisongo State Islamic University, Semarang Indonesia Sutrisno, State Islamic University, Yogyakarta Indonesia Zamroni, Yogyakarta State University, Yogyakarta Indonesia Luthfi Rahman, Walisongo State Islamic University, Semarang Indonesia

Analisa Journal of Social Science and Religion Volume 01 No. 02 2016

Editors

Zakiyah Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Siti Muawanah Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Umi Muzayanah Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia A.M Wibowo Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Umi Masfiah Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Samidi Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia

Assistant to Editor Mustolehudin Muhammad Purbaya Musyafak Arda Arief Ridhaffa

Mailing Address Office of Religious Research and Development, Ministry of Religious Affairs, Semarang, Indonesia Jl Untungsurapati Kav.69- 70 Bambankerep Ngaliyan Semarang Central Java, Indonesia Email : [email protected] Website: http://blasemarang.kemenag.go.id/journal/index.php/analisa

Analisa Journal of Social Science and Religion Volume 01 No. 02 2016

INTRODUCTION FROM THE EDITORIAL BOARDS

Analisa Journal of Social Science and Religion is successfully launched for the volume 1 number 2, July - December, 2016. This is the second volume published in English, since it is started in 2016. Many people have involved in this publication including advisory editorial, International editorial boards, editors, language advisors and assistant to editors. These people made this work run well in the midst of various challenges. The Analisa Journal has been accredited by the Indonesian Institute of Science since 2012 as an academic journal, and this year (2016) the Analisa Journal received a new extension accreditation for the next five years. The articles published in this volume address the phenomenon of social and religious life, culture, and Islam either in Indonesia or in the global world denoted by an article that pictures Islamic religiosity in Austria. The issue of radicalism still becomes the focus of study, which is considerably actual and interesting for Indonesian scholars. Various cases of violence in Indonesia and other countries depict that the act of terrorism is a common enemy for humans. In Indonesia, since the fall of President Soeharto's leadership, radicalism has increased significantly; this can be seen from a series of bombing happened in various locations in the country and some violent-conflicts in the name of religion in some part of Indonesia. In this edition, there are at least three articles inter-related on the same topic. An article written by Asfa Widiyanto researched the counter attack of radicalism in Indonesia and Austria. He mentioned and discussed in detail that Indonesia and Austria in this issue experience a same situation that entails commonalities among civil society and state law jointly supporting the eradication of radical movements. Then, Taufiqur Rahman wrote extensively on the discourse of Jihad in Indonesia. He found that Jihadist movement in the Indonesian context was originally demonstrated to fight the colonization that recently turns to be the act of terrorism in the name of religion. Meanwhile, Yusa 'Farchan in his article explained that Islamic thought in Indonesia has evolved over time. According to him, the Liberal Islam Network (LIN) in Indonesia has at least five main definitions. Regarding the topic, he revealed how LIN stands on gender equality, contextualizes religious doctrines, and promotes pluralism in Indonesia. The presence of pluralism in Indonesia cannot be denied since the facts show that Indonesia has been recognizing six religions that are followed by most Indonesian citizens. The religious diversity, on the one hand reflects harmonization in the religious lives of Indonesian people. However, on the other hand, the diversity of language, ethnicity, culture, and religion can be a great threat if not managed systematically by the government. For instance, there are various religious schools of Islam, each of which is successfully able to establish harmony with others. The article collaboratively composed by Retnowati and Yedi Efriadi describes the religious life of Shia group that can harmoniously live with other communities in Salatiga. Their findings might constitute a social capital to build harmony among religious believers in Indonesia. The diversity of ethnicity and religious beliefs in Indonesia in its broader practice allows the interreligious/interfaith marriage. The article transcribed by Muhammad Ansori and Yasser Amri elucidates, at great length, about religious conversions in Aceh. They assert that a religious conversion enables a religiosity of individuals. Despite being diverse in religious beliefs, Indonesia also possesses a variety of traditions that symbolizes harmony in

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building a society. Mahmudah Nur through her study gives detail on the value of religion in the rituals of Pasambahan in Minangkabau. Religious texts written by local scholars such as Musdah Dahrizal contain a lot of issues on character education for humans. The content of the texts imparts the importance of education and harmony in society. Similarly, the article penned by Abu Muslim exposes the Masamper art in North Sulawesi. The author pictures in more detail on how the people of North Sulawesi build harmony through a traditional yet also pseudo religious art. Furthermore, Abu Muslim explains that Masamper tradition, besides being functioned as a means of propaganda, has become one of the tools to cement harmony and build the character of the local community. In nowadays context, the character education is built by the Indonesian Government, through implementing the concept of 2013 curriculum-based education. The concept is applied in elementary to secondary education. An article written by Nur Laili Noviani basically outlines the process of 2013 curriculum learning in SMA Negeri 1 Salatiga which particularly focused on the implementation of Islamic education. We hope you all enjoy a nice reading!

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ACKNOWLEDGMENTS

Analisa Journal of Social Science and Religion would like to thank you to all international editorial boards for their support and their willingness to review articles for this volume. Analisa also expresses many thanks to language advisor and parties involved in the process of this publication. Furthermore, Analisa would also like to thank you to all authors who have submitted their articles to Analisa, so that this volume is successfully published. Special thanks go out to Prof. Koeswinarno, the director of the Office of Religious Research and Development Ministry of Religious Affairs, who has provided encouragement and paid attention to the team management of the journal so that the journal can be published right on schedule

The Analisa Journal do hope that we would continue our cooperation for the next editions.

Semarang, December 2016

Editor in Chief

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TABLE OF CONTENT

ISSN : 2502 – 5465 / e-ISSN: 2443 – 3859 Accredited by LIPI Number : 752/AU2/P2MI-LIPI/08/2016 Analisa Journal of Social Science and Religion

Volume 01 No. 02 December 2016 Pages 139-294

Introduction from the Editorial Boards :: i Acknowledgments :: iii Table of Content :: iv

CONSTITUTION, CIVIL SOCIETY AND THE FIGHT AGAINST RADICALISM: THE EXPERIENCE OF INDONESIA AND AUSTRIA Asfa Widiyanto :: 139-159

THE TRAJECTORY OF THE DISCOURSE OF JIHAD IN INDONESIA Taufiqur Rahman :: 160-179

REASONING OF LIBERAL ISLAM; A STUDY ON ISLAMIC PERSPECTIVES IN LIBERAL ISLAM NETWORK JAKARTA Yusa’ Farchan :: 180-198

SHIA COMMUNITY (A RESEARCH EVERYDAY LIVES OF THE SHIA COMMUNITY IN SALATIGA, CENTRAL JAVA) Retnowati and Yedi Efriadi :: 199-216

BEYOND PIOUS CRITICAL AGENCY: WOMEN, INTERFAITH MARRIAGE AND RELIGIOUS CONVERSION IN ACEH Muhammad Ansor and Yaser Amri :: 217-238

RELIGIOUS AND HARMONIOUS VALUES IN THE PASAMBAHAN TRADITION AND CEREMONIAL ORATION OF BATAGAK GALA PENGHULU (BGP) IN MINANGKABAU Mahmudah Nur :: 239-258

RELIGIOUS AND CULTURAL HARMONIES IN THE ART OF MASAMPER Abu Muslim :: 259-274

CHALLENGE FOR THE ISLAMIC STUDIES SENIOR HIGH SCHOOL TEACHER IN IMPLEMENTING THE 2013 CURRICULUM IN SMAN 1 SALATIGA Nur Laili Noviani :: 275-294

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Analisa Journal of Social Science and Religion Vol. 1 No. 2 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.362

CONSTITUTION, CIVIL SOCIETY AND THE FIGHT AGAINST RADICALISM: THE EXPERIENCE OF INDONESIA AND AUSTRIA

ASFA WIDIYANTO

ABSTRACT State Institute for Islamic Studies (IAIN) Salatiga The German scholar Ernst-Wolfgang Böckenförde (b. 1930) is reported to have Jl. Tentara Pelajar No. 2, said that “the free secular state lives on premises that it cannot itself guarantee”. Salatiga 50721, Indonesia These premises include the morality, commitment to public order and the like. In Phone: 085641921753 this train of thought, we may say that the constitution is in need of strong civil widiyanto_asfa@daad- alumni.de society so as to maintain the well-being of the state. This article employs documents, observation and interviews to highlight the experience of Indonesia Paper received: 4 March and Austria in minimizing radicalism. The first concern of this paper deals with 2016 the interplays between constitution and civil society in eradicating radical Paper revised: 23 August – 7 November 2016 tendencies within Indonesian and Austrian society, most particularly within the Paper approved: 19 Muslim communities of these respective countries. The second concern of the December 2016 paper delves in which ways expressions of and Austria

contribute to the making of peace in the respective societies. Islam is recognized as religion in both countries. The notions of “European Islam” and “Indonesian Islam” are believed to shape the current-state of eradicating radicalism in the two countries.

Keywords : Constitution, civil society, radicalism, Indonesian Islam, European Islam.

INTRODUCTION relegated in modern secular culture, and

The term “fundamentalism” was bring them back to the center stage”. She initially employed by the American goes on to explain that fundamentalism is “a Protestants in the first half of the twentieth response to the spiritual crisis of the modern century. They assign themselves as world”, which is contrary to the belief of “fundamentalists” to set them apart from some people who perceive it as “a throwback “liberal” Protestants. The fundamentalism in to some ancient forms” or “conscious this sense refers to the movement to return archaism”. For Armstrong, fundamentalism to “basics and reemphasise the fundamentals emerged most particularly after the of Christian tradition”, namely “a literal Enlightenment (Aufklarung, renaissance), interpretation of Scripture and acceptance of after which the piety based on myth and cult certain core doctrines” (Armstrong, 2001: fell down. Fundamentalism can be seen as an xii). Since then, the term fundamentalism experiment in offering new ways of being has been applied to other religions, including religious in Post-Enlightenment world the rest Abrahamic religions (Islam and (Armstrong, 2001: vii). At this regard, we Judaism), Indian and Chinese religions. may say that there are at least two ways of being religious in Post-Enlightenment era, Karen Armstrong defines namely: being fundamentalist and being fundamentalism as “a militant form of piety progressive religious. whose objective is to drag God and religion from sidelines, to which they have been

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Armstrong (2001: xii-xviii) highlights (Islamic law), “without inventing new the features of fundamentalism which political forms” (Roy, 1994: viii-ix). include: Roy (1994: 4-5) goes on to elucidate 1. Splitting the world into two antagonistic the tendencies of Islamism. First, it sets camps: “one for God and the other “against the corruption of times and against Him” sovereigns, against foreign influence, 2. Developing the “fantasies of destruction political opportunism, moral laxity, and the and annihilation” forgetting of sacred texts”. Second, it sets 3. Rejecting the notions of secularism, against colonialism and imperialism. pluralism, religious toleration, Some scholars are of the opinion that peacekeeping and free speech Islamism is not a single entity; there is a 4. Pulling out from society to produce a “militant or radical Islamism”, but there is counterculture also “moderate Islamism” (see: Miichi, 2011: 5. Fighting the forces which imperil their 126-138). Pertaining to militant Islamism, “most sacred values”. Abdullah (2013: 76) puts it in the following Some fundamentalist (most particularly the words: radical fundamentalists) often exploit the “They have also been responsible for sectarian issue (Sunnite versus Shiite, social tensions in other places on several believer versus infidel) to justify their occasions and have certainly established violence to others. themselves as the arch-enemies of Islamic Fundamentalism can be seen humanity, the nation and the state. as an effort to “deculturalize” Islam, in the Indeed, these ‘militant Islamist’ sense of purifying Islam from “any specific organisations have created an ideological cultural ties”. The phenomenon of dilemma among Muslims. Based on the “deculturalization” of Islam is a clear idea of establishing a society that is example on how the forces of globalization supposed to be a genuine reflection of the play a role in the articulation of Islam in totality of Islamic doctrine, these groups Muslim communities (Joseph and Ridel, aspire to recreate a universal Islamic 2008: 165-166). state – as if the age of the Prophet and the Four Caliphs (the closest friends of “Islamism” is construed as “a new the Prophet) could be recovered in the movement of thought that endeavoured to modern era. Apparently, these define Islam primarily as a political system”, organisations and their supporters more specifically “in keeping with the two believe that the course of history and major ideologies of the twentieth century”. geographical distance have no role to This movement, which is mainly initiated by play in the efforts to build a society the Egyptian scholar Hassan al-Banna and blessed by God Almighty.” the Indo-Pakistani scholar Abu al-A’la al- Mawdudi, justifies this new vision by the The term “radicalism” was firstly used notion of a “return”, namely “a return to the in politics. The (political) radicalism texts and to the original inspiration of the designates the movement which aspires first community of believers” (al-salaf). “extreme change of part or all of the social Oliver Roy explains further that nowadays order”. It is worth mentioning that the word Islamism has undergone a change regarding was “first used in a political sense in England, its vision. It has been transformed into a type and its introduction is generally ascribed to of “neo-fundamentalism”, which aims Charles James Fox (1749-1806), who in 1797 primarily at re-establishing the shari’a declared for a “radical reform” consisting of a drastic expansion of the franchise to the

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Constitution, Civil Society and the Fight Against Radicalism: The Experience of Indonesia and Austria Asfa Widiyanto point of universal manhood suffrage (the the wisdom in the unanimity emerging out of right to vote in electing public officials and deliberations among representatives; and (e) adopting or rejecting proposed legislation)”.1 social justice for all the people of Indonesia. The term “radicalism” has been then The state ideology Pancasila could employed in the realms of religion. The serve as a means in countering radicalism if religious radicalism designates a faith-based it is understood as Indonesian worldview, as movement or mode of thought that “incites a “quintessence” or crystallisation of narrow-mindedness, intolerance and even Indonesian (living) values. It could be, hatred” (Timmermann et al, 2007: 8). It is however, trigger the emergence of worth mentioning that religious radicalism radicalization if it is understood as a “forced often targets both other religious doctrines ideology”. Such coercion from state and secular society. Religious radicalism is apparatuses will trigger the resistance from a found in many religions. One may mention, certain elements of the society. This coercion for instance, “the Christian fundamentalists can be observed for instance during the New- in the US campaigning against the lax moral Order Indonesia (1966-1988) in which the of their society and young Muslim men state apparatuses enforced the adoption of harassing Muslim girls in Western Europe Pancasila as the sole principle (asas tunggal) because in their eyes the girls do not behave to every organizations at the country. according to Islamic rules”. Another instance It is interesting to look into the in Judaic tradition would be, “the crimes competing interpretations of Pancasila committed by Jews on Muslims in Israel” during the New Order-Indonesia. One (Timmermann et.all, 2007: 9). publication points out that the competing It is of particular interest to investigate interpretation of the Pancasila during this the role of constitution and civil society in era shows the political antagonism, which eliminating extremist tendencies within does not meet any rational solution. This is Indonesian and Austrian society, most due to the tensions between two main forces specifically within the Muslim communities within the Indonesian society: “secular of these respective countries. Such an nationalists” and “Islamic fundamentalists” investigation is based on the assumption that (Wahyudi, 2015: 3-4). the constitution needs strong civil society in Wahyudi (2015: 5) goes on to explain order to keep up the well being of the the contention of “Islamic fundamentalists”: country. “The underlying issues and concerns

of the radical Islamists have to do with THE EXPERIENCE OF INDONESIA IN the notion that as a state ideology or DEALING WITH RADICALISM “dasar negara", one of the implications of State ideology versus national Pancasila is that Islam is only one of philosophy many tolerated religious streams with no legitimate claim to exclusivity. However, The Pancasila constitutes the the radical Islamist position would deny Indonesian state ideology, or, in other words, a place for Islam under the banner of the basis of the Indonesian state. It Pancasila and argue against Pancasila comprises of five pillars: (a) belief in one (including pluralism, liberalism and God; (b) just and civilized humanity; (c) the democracy) for the superiority of Islamic unity of Indonesia; (d) democracy guided by Shari’a.” Wahyudi construes “secular 1 “Radical Ideologist”, Encyclopaedia Brittanica, nationalists” as “selected organizations and http://www.britannica.com/topic/radical-ideologist, accessed February 2, 2016. individuals involved in the activities of

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government institutions and civil societies State ideology, constitution, and the that are concerned with the politics of radical recognition of faith community Islam or Islamic fundamentalism”. The “1945 Indonesian Furthermore, Wahyudi (2015: 6-7) indicates Constitution“ (Undang-undang Dasar 1945, the types of “secular nationalists”: abbreviated as UUD 1945) is the basis of all The first is “the marginalized, radical regulations in Indonesia. This constitution secular nationalists”. This category refers was issued in 1945 and amended four times to the attitudes of secular nationalists during the period of 1999-2002. The that are mainly anti radical Islam and preamble of this constitution mentions that anti-to all ideas of Islamism. Their the Pancasila is the basis of Indonesian state. ideological orientations are In other words, it constitutes the Indonesian communitarian and republican-oriented, state ideology. but they may also be aware or unaware of The Indonesian constitution their ideological positions and be blind to guarantees the people’s freedom in the risks of excluding Islamic politics for practicing their respective religions. This can the sake of the principle of state be observed from the chapter 11 article 29 of secularism. the constitution, which reads as follows: The second category is “the 1. Negara berdasar atas Ketuhanan Yang mainstream, compromised secular Maha Esa; nationalists.” This group is generally unaware of its ideological orientations 2. Negara menjamin kemerdekaan tiap-tiap and does not bother with questions of penduduk untuk memeluk agamanya ideological principles in dealing with masing-masing dan untuk beribadat radical Islam and the groups of Islamism. menurut agama dan kepercayaannya itu 2 Members of the group may have liberal or communitarian orientations, but they are mostly unreflective of their own 1. The nation is based on the belief in one ideological positions and their attitudes God; to radical Islam can be opportunistic. 2. the state guarantees the people’s This means that they generally freedom to embrace and practice their compromise their secular principles for respective religion. the sake of power or other reasons. This religious freedom is also stressed The last group or category is “the in another article of the constitution, namely reformist, enlightened secular chapter 10, article 28E. This article reads as nationalists.” This group of secular follows: nationalists is aware of and can be 1. Setiap orang bebas memeluk agama dan thoughtful of their ideological beribadat menurut agamanya, memilih orientations and preferences, which pendidikan dan pengajaran, memilih mostly are liberal in orientation. They pekerjaan, memilih kewarganegaraan, have a considerable tactical or even memilih tempat tinggal di wilayah strategic calculation in dealing with negara dan meninggalkannya, serta radical Islam. They do not appear willing berhak kembali; to compromise their political principles and show a strong commitment to 2. Setiap orang berhak atas kebebasan political transformation and public meyakini kepercayaan, menyatakan engagement.

2 Naskah Undang-undang Dasar 1945.

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pikiran dan sikap, sesuai dengan hati “belief in one God”. At this regard, one may nuraninya; see that Indonesia adopted “restricted pluralism” (Franke, 2006: 61-82). 3. Setiap orang berhak atas kebebasan berserikat, berkumpul, dan Nowadays there are six recognized mengeluarkan pendapat.3 religions in Indonesia: Islam, Catholicism, Protestantism, Hinduism, Buddhism and

Confucianism. The adherents of “local 1. Everyone has the freedom to embrace a religions” and other unrecognized religions religion and to worship according to his do not enjoy the same rights as the adherents religion, to choose education, of recognized religions. These religions are employment, citizenship, to choose a often considered as “aliran kepercayaan” place to stay in the territory of the (mystical movement) by the government and country and to leave it, and he is also the majority of the people. entitle to return;

2. Everyone has the right to adhere to a The Modalities of “Indonesian Islam” certain belief, to express his mind and attitude, in accordance with his The notion of “Indonesian Islam” gains conscience; its popularity among the scholars Asian and Islamic studies, most particularly since the 3. Everyone has the right to freedom of early parts of twenty first century. The association, assembly, and expression. notion of “Indonesian Islam” has become the The government limits the number of concern of the latest congress of the recognized religions in the country. This can and the Nadlatul Ulama in be observed from the first principle of state’s 2015. The coined the ideology, namely “belief in one God”. This theme “Archipelagic Islam” (Islam pillar implies the obligation of every citizen Nusantara); whilst the Muhammadiyah to embrace a religion; accordingly the brought forward the theme “Progressive government regards those who do not attach (Indonesian) Islam” (Islam Indonesia themselves to any one religion as subversive Berkemajuan). (Franke, 2006: 61-82). This is most notably The ideas coming up during the two due to the government’s alertness to the congresses were later elaborated into two former Indonesian Communist Party (PKI). edited volumes. The first is entitled Islam Some government officials seem to simply Nusantara: Dari Ushul Fiqh Hingga Konsep equate communism with atheism. Historis (Archipelagic Islam: From the The government also forces some Principles of Jurisprudence to the Historical religions to adjust their respective doctrines Concept) (Sahal and Azis, 2015). The second in order to be consistent to the principle of is entitled Islam Berkemajuan untuk monotheism. This can be observed, for Peradaban Dunia (Progressive Islam for the example, from the case of Buddhists who World Civilization) (Amirrachman, Nubowo promoted the principle of “Adibuddha” as and Khoirudin, 2015). the only Buddhist God that should be “Indonesian Islam” is considered by assigned to conform to the Pancasila many scholars to have its distinctive principle of “belief in one God”. The Balinese characters. The compatibility between Islam Hindus likewise devised the principle of “Ida and democracy constitutes one of the most Sang Hyang Widhi Wasa” (the All-One God), important features of “Indonesian Islam”. in order to be consistent with the principle of Some scholars are convinced that it is most notably due to this distinctive feature of 3 Naskah Undang-undang Dasar 1945.

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“Indonesian Islam” that the process of Indonesian Islamic Civil Society and democratization in Indonesia continues and the Prevention of Radicalism likely to succeed. The case is different from For many specialists, the term “civil the experiences of some Muslim countries in society” necessitates the two conditions, the Middle East and North Africa, which namely individualism and democratic underwent the “Arabic spring” of democracy institution. Due to this strict definition, some but regrettably did not last longer. specialists reject the possibility of the Some scholars have done their best to existence of civil society in a Muslim country. unearth the features of “Indonesian Islam”. Some scholars suggest that is due to the Azra (2013: 63-74), for instance, highlights projection of Western concept of civil society the distinctive features of “Indonesian Islam”. to the realities in the Muslim world, which For him, these features comprise: (a) are in some ways distinct to that of the nonviolent spread (penetration pacifique) of Muslim world (Kamali, 2006: 38-39). Islam; (b) culturally embedded, namely In this regard, one has to look up an encountering cultural enrichment without alternative definition. Kamali (2006: 39), for losing its own cultural roots; (c) rich instance, prefers to stick to the definition of heritage; (d) Pancasila state; (e) engagement civil society which is offered by Craig of women in public; (f) mainstream Calhoun as “a civil sphere in which people organizations, which hold their moderate can organize their daily lives without the standpoint; (g) radical groups, which are intervention of the state”. This definition is undersized but somewhat vocal; (h) in line with what is brought forward by empowerment of the moderates, as an Michael Walzer, as quoted by Edwards equilibrium to the discourses and actions of (2011: 4). Walzer conceives civil society as the radicals. “the sphere of uncoerced human association In Indonesia, radical Islamic groups between the individual and the state, in are present during the Old Order, New Order which people undertake collective action for and Reformation Era, but it is most notably normative and substantive purposes, during the Reformation Era that radical relatively independent of government and Islamic groups increase their visibility and the market”. activism in the Indonesian public sphere. Kamali (2006: 39-40) goes on to argue What is distinct to Indonesia is that the that the discussion of the possibility of civil number of these radicals is relatively tiny, society in the Muslim world necessitates the and that there are counter-discourses and acknowledgment of Islam as both religion praxis made by the moderate Muslim and political theory. In this juncture, he personages and groups. perceives religious scholars (‘ulama’) and The nature and future of “Indonesian bazaris (bazaar-centered traders) as Islam” are determined in some ways by the examples of civil society in the Muslim world, discourses and praxis of the moderates as most particularly in the Middle East. well as their interplays with the radicals, so Kamali (2006: 39-40) rejects as to minimize the radicalism within the individualism and democratic institutions as Muslim community, in particular, and the the requirements for civil society. He would Indonesian society, in general. rather ground civil society on “the existence of influential civil groups and their institutions, which can, through established

mechanisms, counterbalance state power”. Kamali (2006: 40) goes on to elaborate the

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Constitution, Civil Society and the Fight Against Radicalism: The Experience of Indonesia and Austria Asfa Widiyanto conditions of civil society, which can do institutions provide opportunities for justice for the Muslim world: human community through music, the arts, and various means of caring for one (a) relative autonomy of a societal sphere another. And fifth, religious institutions from the state; have time-honoured means of dealing (b) relative autonomous access of some with rites of passage: birth, puberty, societal actors to the state or its elite; marriage, childrearing, and death, the (c) existence of a relatively independent final passage. public sphere; (d) legal and/or normative protection of Miller (2011: 257-258) is also aware societal agents and institutions the negative potential of religion for the betterment of civil society. This is observable (e) existence of a “solidary sphere” based on from the following quotation: redistribution of resources. “...it is also true that religion has the potential to inflict great harm, especially Civil society can serve as “social if it becomes an instrument of the state capital” for the society or country in question. or an uncritical advocate for sectarian or Social capital, in this sense, refers to “the corporate interests. For example, clergy norms and networks that enable people to have openly supported genocide and act collectively, provides a common frame of totalitarian leaders, and they have reference for conducting conversations about justified the privileges of the social elite, these important issues across disciplinary, who sometimes are their patrons.” methodological, ideological, and cultural Islamic Civil Society in Indonesia lines, conversations which are vital --indeed nowadays is represented most particularly by necessary to the resolution of many of the the Muhammadiyah (The Followers of the issues themselves-- but which otherwise Prophet Muhammad) and the Nahdlatul occur too rarely” (Woolcock, 2011: 197-198). Ulama (The Awakening of Religious Miller (2011: 257-259) rightly points Scholars). The Muhammadiyah was founded out that religion may contribute both in 1912. This particular movement represents positively and negatively to the civil society. the orthodox-puritanical tendency within As for the possible positive contributions, he Islam in the Indonesian Archipelago. It runs puts in the following words: some modern schools, orphanages and hospitals. First, it provides a place where moral conversation is encouraged, where A few years later, in 1926, another people can debate ideas and policies and organisation called the Nahdlatul Ulama was hone their arguments about what is right established. This particular organisation is and wrong. Second, vibrant religious considered to be the stronghold of institutions inspire their members to act traditionalist orthodox thought among the out their convictions—through voting, majority of religious scholars (‘ulama’) in the public demonstrations, and other Indonesian Archipelago (Niewenhuijze, political acts that embody their moral 1985: 1229). It augmented the authority of values. Third, religious institutions have ‘ulama’ within the Muslim society a long history of establishing schools, (Burhanuddin, 2007: 4). social service agencies, and responding to The years 1983-1984 was crucial in the crisis situations related to natural development of the Nahdlatul Ulama, since disasters such as earthquakes, floods, the major change of social and political and drought. Fourth, religious orientation of the Nahdlatul Ulama took

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place during this period. Nahdlatul Ulama success of this transition is relied on the once participated as a political party during moderation of two mainstream Islamic civil the first Indonesian general election in 1955. society organizations (the Nahdlatul Ulama Van Bruinessen and Wajdi (2006: 205-206) and the Muhammadiyah) as well as the new rightly points out organization’s 1984 Indonesian Muslim middle class (Hefner, National Congress decided that the 2013: 62). Nahdlatul Ulama should return to its The efforts of eradicating radicalism original feature (khitta) as non-political have been undertaken by the Nadlatul Ulama religious and social organization. This and the Muhammadiyah. This can be decision was met by considering the fact that observed from the position of these two a number of conflicts with the government institutions as well figures within these pertaining issues of religious concern institutions such as , (marriage legislation, formal recognition of Salahuddin Wahid (see Widiyanto, 2014: heterodox religious movements) took place. 271-307), Sinta Nuriyah Wahid (see In addition, there was also the phenomenon Widiyanto 2015: 1-24), , of sidelining of vocal Nahdlatul Ulama Syafi’i Ma’arif and Din Syamsuddin. politicians. Ahmad Mustofa Bisri (b. 1944), one of Indonesian Islamic Civil Society the figures of the Nahdlatul Ulama, belongs Organizations are distinct to those of some to the scholars-activists who are actively Muslim countries (most notably the Jamaat-i engaged in eradicating radicalism and Islami in Pakistan and the Muslim nurturing pluralism in Indonesia, most Brotherhood in Egpyt), in the sense that particularly among the Muslim community. Indonesian Civil Society Organizations (most He actively makes use of social media, most notably the Nahdlatul Ulama and the specifically Twitter and Facebook, since he Muhammadiyah) demonstrate their feels that these media are easily accessed by commitment to Indonesian nationalism and the people. He promotes inner-Islamic constitutional governance (Hefner 2013: 58). pluralism, criticize fundamentalist tendency In this train of thought, Islam in within the Muslim community, and is Indonesia, or Indonesian Islamic Civil involved in interfaith dialogue and Society Organizations, may play a role in the cooperation. In addition, he criticizes the consolidation of democracy in Post-Suharto Majelis Ulama Indonesia (The Council of Indonesia. “Indonesian Islam” is believed by Indonesian Muslim Scholars), most many specialists to have its distinct features, particularly when it issued a fatwa of which the most striking is the condemning religious pluralism (see compatibility between Islam and democracy. Widiyanto, 2016: 34-57). This distinct character of “Indonesian Islam” As for the importance of the is considered to be able to explain why the Muhammadiyah and the Nahdlatul Ulama, process of democratization in Indonesia Bisri points out, “The Muhammadiyah and persist and likely to succeed, which is the Nahdlatul Ulama serve as the bastion of different from the experiences of Muslim the Indonesian state. Accordingly many countries in the Middle East and North parties strive to provoke these two Africa, which encountered the “Arabic organisations so as to come into conflict. If spring” of democracy but unfortunately did these two organisations are weak and not last longer. influenced by others, the future of Indonesia Since mid-1998 Indonesia has will be in danger”. He goes on to stress that underwent a transition from such strength is needed in eliminating the authoritarianism to democracy, and this process is uncompleted. The continuing

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Constitution, Civil Society and the Fight Against Radicalism: The Experience of Indonesia and Austria Asfa Widiyanto radicalism as for instance the teachings of democratic breakdown and averting “Islamic State of Iraq and Syria” (ISIS).4 democratic erosion. The leader of the Muhammadiyah Din Syamsuddin (2010: 195) argues that the Indonesian Strategies in Countering Nahdlatul Ulama and the Muhammadiyah Radicalism should be acknowledged as pillars of democracy, since they play a role in Indonesia’s success story in confine the advocating good governance. Syamsuddin extreme tendencies within the society has goes on to explain that Islamic Civil Society attracted the attention from many European Organizations have “strengthened agencies and scholars. The Research Director democracy in various ways, including of the Swedian Center for Asymmetric asserting compatibility of Islamic values to Threat Studies Magnus Ranstorp, for democracy, supporting legal or judicial instance, reveals his observation on reform, encouraging good governance, Indonesia: “Indonesia was chosen since the strengthening cultural base for democracy, country has frequently been described as a taking part in conflict resolution, and major success story. As one of the largest promoting interfaith and intercultural Muslim countries in the world, Indonesia dialogue”. has successfully stemmed widespread development of violent radicalization as well Democratic consolidation is conceived as marginalized Jemaah Islamiyyah, an differently among scholars. Some are indigenous terrorist movement with regional convinced that democratic consolidation is and transnational tentacles” (Ranstorp, concerned with “the ‘positive’ tasks of 2009: 2). deepening a fully liberal democracy or completing a semi-democracy”. Some others Ranstorp (2009: 3) goes on to evaluate stress “the ‘negative’ challenges of impeding Indonesian measures of marginalising the erosion of liberal democracy or else, extremist elements: avoiding the breakdown of whatever “The various measures in Indonesia minimal kind of democracy we have in place” that aim to preserve the basic system (Schedler, 2001: 67). Other specialists Pancasila, that is promotion of a tolerant understand democratic consolidation in a and moderate interpretation of Islam and “neutral” way, namely in the sense of the marginalization of extremist forces, are “organization” of democracy, or the call for often carried out in an unorganized “establishing democracy’s specific rules and manner and on different strategic and organizations”. The original meaning of tactical levels. Not only is there often no democratic consolidation is concerned with comprehensive idea of how various “securing achieved levels of democratic rule initiatives are connected, there is no against authoritarian regression” (Schedler, unified national, regional or local 1998: 91-100). It is worth to confine the strategy for how the various tools are meaning of democratic consolidation to the designed in relation to the desired two “negative” notions: preventing message or which target groups should be reached. This need not necessarily entail a problem since the various 4 “Waspadai ISIS, Gus Mus: NU dan Muhammadiyah initiatives work well on different levels Perkuat Diri“ (To Counter the ISIS Movement, Gus Mus Suggests the NU and Muhammadiyah to and for different target groups. However, Strengthen Themselves), it is more difficult to evaluate whether http://news.detik.com/berita-jawa- the individual initiatives are truly timur/3074353/waspadai-gerakan-isis-gus-mus-nu- effective from long and short term dan-muhammadiyah-tetap-perkuat-diri, accessed

August 19, 2016. perspectives.”

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“Even if Indonesia is unique in many different ways with its pluralistic and Ranstorp (2009: 9-18) reveals the tolerant interpretation of Islam, there are strategic measures in combating extremism naturally limitations to what extent the in Indonesia: different models can be directly exported (a) interfaith dialogue to other context-specific operational (b) popular culture areas. Even though Indonesia has made (c) exposing the extent of extremism and enormous efforts to export its model to its ‘true colors’ other countries as a means of bridging (d) providing positive counterbalances to religious gaps, the country’s efforts often extremism encounter difficulty as a result of ethnic (e) promoting democracy differences and cultural norms among (f) promoting mainstream religious Muslims in the Middle East. There are education not only geographic barriers, strong (g) capacity building initiatives for Muslim cultural differences exist as well. movements and activists on a grass Pancasila’s influence including a strong roots level. separation of Islam and state is unique to Indonesia, but the dividing line ends Ranstorp further stresses the strength there.” of Indonesian measures against radicalism, “Indonesia is certainly unique with its In this line of thought, the strategies to coalitions of various strategic players that overcome such a transnational extremist simultaneously act individually and group as the “Islamic State of Iraq and Syria” collectively on different levels against (ISIS) could not be uniform in every country. extremism”. Ranstorp (2009: 15) mentions One publication points out that “there is no the network built by LibForAll foundation: universal approach to tackling ISIS. Rather, the group can only be defeated through a “LibforAll’s demonstration of variety of locally designed and targeted strength involves creating a cross-sector responses. Extremist groups like ISIS use network that is based on a five-level technology and social networks to cross integration of the following: religious boundaries and attract recruits globally—but leaders (ulama) who have garnered their discourse is linked to local grievances widespread public support and who can wherever they operate” (Ghannouchi, 2016). address radical backlash; religious scholars and teachers who can garner the Ghannouchi (2016) goes on to explain requisite intellectual and theological the way ISIS exploits the local problems. “It support for a pluralistic and tolerant tapped into Sunni resentment over Shiite interpretation of Islam; pop idols who sectarian repression to forge support in Iraq. have massive support from young In countries like Tunisia, where sectarianism people; government leaders who are able is less of a factor but unemployment remains to address social factors as an underlying at a crushing 40 percent for those under 35, factor of extremism; as well as business it has exploited resentment at economic leadership that can offer requisite exclusion to appeal to marginalized youth. In financial support.” this way, ISIS superimposes its global ideological narrative onto local contexts, Having aware of the strength of presenting itself as the solution to local Indonesian measures in combating grievances”. radicalism, Ranstorp (2009: 20) however underlines the limitations in exporting these It is worth remarking that ISIS had its models beyond Indonesia: greatest recruiting successes from in societies which endured the dictatorship.

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ISIS has successfully taken advantage of the Federal Constitution. With “the these problems and grievances to establish Prohibition Act 1945” , the law and its their own image as alternative. One may say constitutional status make it clear that the that ISIS “offers a false choice between Austrian Republic and its citizens reject and extremism and dictatorship”, without fight the Nazi ideology. “the State Treaty of awaring that there is another feasible 1955” contains a clear commitment alternative, namely democracy. In this to modern democracy, to human rights and regard, “the fight against ISIS must be not the rights of ethnic groups. 7 only a fight against something, but a fight In contrast to many other countries, in for something” (Ghannouchi, 2016). Austria there is a necessity to adopt a large number of schemes as a “constitutional law” THE EXPERIENCE OF AUSTRIA IN (Verfassungsgesetz). This is often associated COPING WITH RADICALISM with difficult political negotiations, as there Austrian constitution is always need a two-thirds majority in the National Council for a constitutional law. 8 The Federal Constitutional Law 1920, as amended in 1929 (Das Bundes- Verfassungsgesetz 1920 in der Fassung The Recognition of Islam in Austria 1929), is considered to be the main Austrian constitution. All the basic issues of the Islam was recognised in Austria since structure of the state, democracy and the 1912. This was rooted in the policy of the courts are governed by the Federal Austro-Hungarian Empire towards Bosnia Constitution (Das Bundes- and Herzegovina. The annexation of Bosnia Verfassungsgesetz, often abbreviated as B- and Herzegovina by the Austro-Hungarian VG).5 Empire created a challenge on how this large Muslim minority integrated themselves into The Federal Constitution 1920 was non-Muslim majority state. The formation of decided as the Constitution of the new new hierarchical organisation of Islamic Republic of Austria after politicians and community in 1882 marked the first step of jurists advised long about it and had the Bosnians’ endeavours to integrate negotiated. The Constitution was the result themselves into Austrian society. This of difficult negotiations, and it was therefore organisation later served as a model of the considered by the parties as the greatest founding of “Islamic Faith Community in possible compromise. Among the most Austria” (Islamische Glaubengemeinschaft important personalities in the negotiations in Österreich, IGGiÖ) in 1979 (Lohlker, included the First Chancellor of the Republic 2012: 12). of Austria Karl Renner of the Social Democratic Labour Party, Michael Mayr of It is worth remarking that “Bosnian the Christian Social Party and the reputed Islam” is considered by some scholars as jurist Hans Kelsen. 6 representing “European Islam”. This can be observed from the following quotation: In addition, “the Prohibition Act 1945” “Because of the Yugoslav wars, the 1990s (Das Verbotsgesetz 1945) and “the State were marked by the rediscovery of an ancient Treaty of Vienna 1955” (Der Staatsvertrag and autochthonous Muslim presence in von Wien 1955) are considered as parts of Europe. Bosnian Muslims, in particular, have become the symbol of European Islam 5„Das Bundes-Verfassungsgesetz“ (Federal that have been covered by the Cold War and Constitution), https://www.parlament.gv.at/PERK/VERF/BVG/inde x.shtml, accessed February 2, 2016. 7 „Das Bundes-Verfassungsgesetz“. 6 „Das Bundes-Verfassungsgesetz“. 8 „Das Bundes-Verfassungsgesetz“.

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forgotten by Western Europe, as well as by structure is applied to Muslim community, the Muslim World” (Bougarel, 2007: 96). since their diversity is high. In 1932, the Muslims in Austria In Austria, the recognition of religious founded an “Islamic Cultural Association” community is issued by the Ministry of (Islamische Kulturbund), whose it first Culture and Education (Kultusministerium). president was the ethnologist Umar Rolf. One religious community should at least The National Socialism banned the Islamic comprise of 16,000 members, in order to be Cultural Association in 1939, and as a recognised as a religious community. The substitute it supported the establishment of Iraq Shiites in Austria cannot give the exact “Islamic Community in Vienna” (Islamische numbers of their members, since for them is Gemeinde zu Wien) in 1943 but this dangerous if they have to collect their organisation did not last long, it dissolved in passports. Prof. Rüdiger Lohlker (chair of 1948. In 1951 we witness the establishment Islamic studies) and Prof. Stephan of “Association of Muslims in Austria” Procházka (chair of Arabic studies) were (Verein der Muslime Österreichs). It was asked to provide recommendation pertaining followed by the emergence of “Muslim Social to the Shiites in Austria. Such a Services” which was initiated by some recommendation is an indication that the Bosnian intellectuals (Heine, Lohlker and university is involved in the policy of religion Potz, 2012: 53-54). not only in pure scholarly matters (Discussion with Lohlker, November 3, Heine, Lohlker and Potz (2012: 18) 2015). underline the significance of recognition of religious community in the following words: “In modern constitutional and legal “Old Islamic Law”, “New Islamic Law” state an especially constructed protection and the Combat against Extremism against discrimination are guaranteed The “Islamic Law” (Islamgesetz) was not only by religious liberty, but also by issued on July 15, 1912. It is worth the appropriate legal forms of religious remarking that “Islamic Law 1912” did not communities and their activities. deal with the implementation of injunctions Corporate religious rights are therefore of shari’a for the Austrian Muslims, but ideal in a special way as an institutional rather concerned with the state regulations network for guaranteeing minority rights pertaining to the rights and obligations of to immigrants.” Muslims in Austrian public sphere At this regard, we may observe that the (Discussion with Baghajati, October 20, context of recognition in Indonesia is distinct 2015). to that in Europe. In Indonesia, the The Bosnians had enjoyed special recognition is rooted in the state ideology cultural and religious assurance most Pancasila. The first pillar of this state notably polygamy, women’s veil (hijab), ideology is the belief in one God, which inheritance, and patronage (Ehrschutz) clearly exhibits. One may say that this which had been fixed legally but principle of monotheism is modelled on unfortunately did not have chance to be part Islam accordingly religions other than Islam of the “Islamic Law 1912”. The “Islamic Law have to conform to this principle. In Europe, 1912” however was a best gift to the Muslim church structure and profile serve as a model community since guarantied the equality of of recognising other faith communities. Muslims and Islam within Austrian system. Church structure shows a limited degree of This law also made possible the plurality. This will create a problem if this establishment of IGGiÖ in the year 1979. This provides a legal model of modern

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European society, which allots place for them, including women and minors, have Islam, recognises its values, and is aware of already joined terrorist militia ISIS. 9 This the contribution of Islam in shaping number is significant and it constitutes European society (Shakir, Stanfel and 0.00035 percent of the Muslim population in Weinberger, 2012: 123). the country. There was discussion among Austrian With this “New Islamic Law”, the Muslims pertaining to the “Islamic law 1912” government strives to counteract extremist which was only concerned with the Hanafite. religious tendencies and create rules for a Some people looked for recommendation “European-style Islam”. The minister of from the Turkey government which hinted foreign affairs and integration Sebastian that legal schools in Islam are different from Kurz (b. 1987) said, “What we want is to those of other religions. The Hanafite, reduce the political influence and control Shafiite, Hanbalite and Malikite which are from abroad and we want to give Islam the known in the Muslim world as legal schools chance to develop freely within our society (madhhab) are equally orthodox. The IGGiÖ and in line with our common European which was established in 1979 declared that values”.10 Kurz went on to say that the law that they not only represented four Sunni aims at granting more rights for Austrian legal schools but also Twelver Shiism, Muslims, as well as avoiding undesirable Ibadism and Zaidism (Potz, 2012: 120). developments.11 In the year 1987 the court took a Elsewhere, Kurz explained, “We do not decision that the article on “according to the have the challenge (with other religions) that rites of Hanafite” in the “Islamic Law of we have to worry about the influences from 1912” was abrogated. The argument was that foreign nations and for that reason, we have the religious neutral state could not restrain to be a bit stricter about the financing from a certain religious community since it fell foreign countries in the case of Islam”. 12 into the unallowable discrimination and the This “New Islamic Law” triggered a debate attack on independency of Islamic within Austrian Muslims, most particularly community. This brings consequence to the pertaining to the funding from overseas. This statute of the IGGiÖ, and accordingly the is due to the fact that most of the mosques in IGGiÖ changed one of statute’s articles “all Austria have been supported by the adherents of Islam who live in Austria” (Potz government of Turkey, and accordingly such 2012: 121). a regulation from Austrian government will weaken the financial state of the mosques in “New Islamic Law” (Neue question. Islamgesetzt) was issued on February 25, 2015 by the Austrian parliament. Many people suppose that this new regulation is aimed at marginalising extremist tendencies 9 within Muslim community. The terror „Regelungen für Muslime: Österreich verabschiedet Islamgesetz“. attacks in some places of the world, most 10 “Austria passes controversial reforms to 1912 particularly which are committed by the Islamic Law”, http://www.bbc.com/news/world- Islamic State of Iraq and Syria (ISIS), are europe-31629543, February 25, 2015. 11 considered as the backgrounds in issuing „Regelungen für Muslime: Österreich verabschiedet Islamgesetz“ (Regulations for Muslims: Austria Adopt this regulation. Islamic Law), In Austria about 560,000 Muslims live. http://www.spiegel.de/politik/ausland/islamgesetz- oesterreich-regelt-islam-europaeischer-praegung-a- Most of them are hailing from Turkey, 1020536.html, published February 25, 2015. Bosnia and Herzegovina, Chechnya and Iran. 12 “Austria passes controversial reforms to 1912 It is assumed that about two hundred of Islamic Law”, http://www.bbc.com/news/world- europe-31629543, February 25, 2015.

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Some Austrian Muslim are not happy from the Part One, Section Two of the “New with the new Islamic law issued by the Islamic Law”: 15 Austrian government since he observes that “Islamische religionsgesellschaften in this law he finds a clause that the Federal ordnen und verwalten ihre inneren Chancellor can anytime cancel this law. angelegenheiten selbständig. Sie sind in According to them, the old Islamic law was Bekenntnis und Lehre frei und haben das more rooted in the constitution (Discussion Recht der öffentlichen with SR, November 26, 2015). Religionsausübung. The debate on “New Islamic Law” was Islamische Religionsgesellschaften followed with interest by the people in some genießen denselben gesetzlichen Schutz other European countries. This can be wie andere gesetzlich anerkannte observed for instance in France, which Religionsgesellschaften. Auch ihre witnessed the Islamist attacks the weekly Lehren, Einrichtungen und Gebräuche magazine Charlie Hebdo in 2011 and 2015, genießen diesen Schutz, sofern sie nicht and accordingly the government thinks of mit gesetzlichen Regelungen in stricter rules. In this regard, the Austrian Widerspruch stehen. minister of foreign affairs and integration Religionsgesellschaften. Sebastian Kurz pointed out the text of the law can serve as a basis for European Kultusgemeinden oder andere regulations. He also stressed, Islamic clerics Untergliederungen sowie ihre Mitglieder have to be positive role models to young können sich gegenüber der Pflicht zur Muslims. 13 Einhaltung allgemeiner staatlicher Normen nicht auf This “New Islamic Law” has specific innerreligionsgesellschaftliche features: Regelungen oder die Lehre berufen, (a) the precondition for the acquisition of sofern das im jeweiligen Fall legal status include a positive attitude anzuwendende staatliche Recht nicht towards society and the State eine solche Möglichkeit vorsieht.” (b) the imams from abroad may only serve

in Austria for maximum one year (c) the pastoral care are to be carried out “[Islamic religious societies regulate by those who have capacities in and manage their internal affairs Islamic knowledge and European independently. They are free in teaching constitution of creed and doctrine and have the right (d) Islamic holidays is guaranteed by the to publically practice their religion. state Islamic religious societies enjoy the (e) The teaching of Islam in schools is in same level of legal protection as any German.14 other recognized religious communities; The independence and restriction of their doctrines, facilities and practices Islamic religious societies are observable also enjoy this protection provided they do not contradict any legal stipulations.

13 „Regelungen für Muslime: Österreich verabschiedet 15 “Bundesgesetz über die äußeren Rechtsverhältnisse Islamgesetz“. islamischer Religionsgesellschaften - Islamgesetz 14 „Das neue Islamgesetzt im Überblick“ (New Islamic 2015“ (Federal Act on the external legal status of Law: An Overview), Islamic religious communities - Islamic law of 2015), http://religion.orf.at/stories/2696523/, accessed http://www.derislam.at/deradmin/news/Islamgesetz_2 February 1, 2016. 015.pdf, accessed November 21, 2015.

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Religious communities or other procedure, most specifically cult allocation subdivisions, including their members order and electoral rules, and their changes should prefer to stick to the general state are only valid with the approval of the rules rather than their intra-religious Federal Chancellor). social rules or teachings, provided that in Notification and reporting obligations each case, applicable state law does not are also regulated by the “New Islamic Law”, provide for such a possibility].” and this to some extent indicates that control of the state towards Islamic religious communities in Austria. This can be It is particularly the stipulation perceived from the following excerpts from “religious communities or other subdivisions, the “New Islamic Law”. including their members should prefer to stick to the general state rules rather than “Die Religionsgesellschaft und die their intra-religious social rules or teachings” Republik sind verpflichtet, über that triggered a reaction from the “Islamic Ereignisse, die eine Angelegenheit dieses Faith Community” (IGGiÖ). This can be Bundesgesetzes berühren, den jeweils perceived from the following quotation: anderen zu informieren. Dies gilt insbesondere für die Einleitung und “The Islamic community said they Beendigung von Verfahren, sowie die also objected to wording that state law Verhängung von Haft für den in den §§ takes precedence over religious rules, a 14 und 21 genannten Personenkreis, phrase that does not exist elsewhere. “It's sowie für innerreligionsgesellschaftliche as if they believe Sharia law will take over Rechtsmittel gegen Wahlen in der Austria”, Baghajati said. “We've said over Religionsgesellschaft oder einer and over in countless statements that we Kultusgemeinde.” 18 stand for pluralism, rule of law and equality”.16 “[The religious community and the Republic are obliged to inform each other

pertaining to events affecting a matter of The “New Islamic Law” is also this federal law. This is especially true for concerned with the interaction between the initiation and termination of religious communities and the state. This can procedures and orders of detention for be discerned from the Part Five, Section the people referred to in the section 14 Twenty Three of this law: “Die Verfassung and 21, and for intra-religious society einer Religionsgesellschaft, die Statuten von appeals against elections in the religious Kultusgemeinden sowie in diesen society or in a religious community].” begründete Verfahrensordnungen, insbesondere Kultusumlagenordnung und Wahlordnung, und deren Änderungen In addition, the “New Islamic Law” is bedürfen zu ihrer Gültigkeit der concerned with religious events so as not to Genehmigung des Bundeskanzlers” 17 (The run in counter with the public order. This is constitution of a religious society, the observable from the following excerpts: statutes of religious communities as well as “Die Behörde kann Versammlungen their respective established rules of und Veranstaltungen zu Kultuszwecken untersagen, von denen eine unmittelbare 16 “New Islamic Law Sparks Controversy in Austria”, Gefahr für die Interessen der öffentlichen http://www.dw.com/en/new-islamic-law-sparks- controversy-in-austria/a-18276225, February 2, 2015. 17 “Bundesgesetz über die äußeren Rechtsverhältnisse 18 “Bundesgesetz über die äußeren Rechtsverhältnisse islamischer Religionsgesellschaften - Islamgesetz islamischer Religionsgesellschaften - Islamgesetz 2015“. 2015“.

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Sicherheit, Ordnung oder Gesundheit conception of European Islam implies that oder der nationalen Sicherheit oder die this concept emerges not genuinely from Rechte und Freiheiten anderer ausgeht. within Muslim community. Gefahren, die aus Anlass der The notion of “European Islam” or Veranstaltung von Dritten ausgehen, “Euro-Islam” can be considered a way of stellen keinen Untersagungsgrund dar. 19 reconciliation between Islamic values and “[The (state) authority may prohibit European key concepts, which have been gatherings and events of worship pioneered most notably by Bassam Tibi and purposes, which may create a direct Tariq Ramadan (b. 1962). Ramadan is a threat to the interests of public safety, Swiss Muslim scholar and currently serves a order or health or national security or the professor of Contemporary Islamic Studies at rights and freedoms of others starts. the University of Oxford. He is the grandson Threats, which emerge from the occasion of Hassan al-Banna, the founder of Ikhwan of the event of third parties, do not al-Muslimin (the Muslim Brotherhood). constitute a ground for prohibiting].” Such a reconciliation may take in the form of, using the phrase of Mohamad (2014: 40) Austrian Muslims and the Notion of “adopting an idealized version of Islam that “European Islam” is ‘unobtrusive’ and ‘in harmony’ with the Some people point out that the notion secular characteristics of Europe”. of “European Islam” is forced from the In making Islam in conformity with outside. Muslims have to conform to the social realities in Europe, Tibi and Ramadan European key concepts. They are restricted felt the necessity of adjustments in terms of in exercising their own identity. In my view, theology and law (Mohamad, 2014: 41). the notion of European Islam is distinct to Tibi’s and Ramadan’s projects are mostly that Indonesian Islam, in the sense that the concerned with such adjustments, latter notion come from within the notwithstanding the criticism of Indonesian Muslim community. The notion “conservative Muslims”. of “Euro-Islam” was introduced by Bassam Tibi in 1992 during the discussion on Ramadan justifies the legitimacy of migration. Tibi was born in Damascus in “European Islam” by arguing that this is a 1944. He moved to Germany in 1962 and kind of reinterpretation and becomes German citizen in 1976. He served contextualization of Islamic teachings in the as a professor for International Relations in context of European culture and society. This some universities. can be observed from the following quotation of Ramadan’s statement Tibi construes European Islam as (Mohamad, 2014: 41-42): follows: “European Islam is revolving around five principles: acceptance of democracy, “This renewal is not a modification of acceptance of separation between religion the sources themselves but a and politics, also laicity, acceptance of transformation of the mind and eyes that individual human rights (in Islam we know read them, which are naturally the existence of collective human rights) influenced by the new social, political, including freedom of religion, tolerance in and scientific environment in which they modern sense, not in Islamic sense, the live. A new context changes the horizons acknowledgement of pluralism of civil of the text, renews it, and sometimes society” (Ghadban 2006: 7). Tibi’s gives it an original purport, providing responses never before imagine.” 19 “Bundesgesetz über die äußeren Rechtsverhältnisse Ramadan’s efforts in justifying Muslim islamischer Religionsgesellschaften - Islamgesetz 2015“. integration into European culture and

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Constitution, Civil Society and the Fight Against Radicalism: The Experience of Indonesia and Austria Asfa Widiyanto society, by grounding on Islamic sources, are “Here naturally lies the challenge of observable most notably from his book re-articulating in Islamic terms entitled To be a European Muslim (2015). characteristics of liberal democracy such as equality (often implying strands such Ramadan does not want to be trapped as gender, sexual orientation and with the displeased question, whether pluralism) and freedom (often implying Europe should be perceived as dar al-islam freedom of speech, lifestyle and religion), (abode of Islam, lands under Muslim rule) or especially when they are constantly dar al-harb (abode of the war, lands not pitted against what many Muslims tend under Muslim rule). As an alternative to to perceive as normative Islamic dogmas, these classical concepts, he promotes such as prohibitions against blasphemy, viewing Europe as dar al-shahada (abode of apostasy, hedonism, and sexual testimony). This designates a space “within ‘perversions’, and commandments for which Muslims are sent back to the essential embracing traditional gender roles and teachings of Islam so that they can adopting Sharia and all the categories of contribute to promoting good and equity law that it implies, including the within and through human brotherhood by controversial hudud.” bringing the strengths of the Islamic message to their mostly non-Muslim Tibi is also involved in cooperation societies” (Pipes 2000). with the governments in Europe in terms of Muslim integration. This can be observed for Further, Ramadan (2004: 18) criticises instance from the fact that in 2005 he his fellow Muslims who holds bipolar vision worked together with the Dutch government pertaining to Islam and the West. to establish an initiative called “Europe: A ‘Whatever is Western is anti-Islamic’ Beautiful Idea”. This initiative was or ‘Islam has nothing in common with particularly aimed at encouraging Muslim the West’. This bipolar vision is immigrants to integrate with European widespread and gives some Muslims a culture and society. This is in line with sense of power, might, and legitimacy in Ramadan’s project, in which he established a Otherness. But not only is this bipolar Muslim pillar in Rotterdam. Through this and simplistic vision a decoy (and the initiative, he encouraged Muslims in Europe claims that justify it are untruths), but to become “Citizens of the Heart” by the power it bestows is a pure illusion: in embracing European identity and integrating practice, the Muslims who maintain themselves into European culture and these theses only isolate themselves, society (Carle, 2011). marginalize themselves, and sometimes, Tibi provides arguments of exhorting by their excessive emotional, intellectual, Muslim to integrate with European values: and social isolation, even strengthen the “Europeans need to be true to their logic of the dominant system whose Enlightenment heritage by giving up ‘blood power, by contrast, lies in always and soil’ concepts of citizenship. In response, appearing open, pluralistic, and rational. immigrants need to ‘bring their identity into harmony with Europe and its cultural Both Tibi and Ramadan are concerned system’. Muslims can do this because they, with the harmonization between liberal like Europeans, are heirs of Hellenistic democracy and dogmatic teachings of Islam. rationalism” (Carle, 2011). Their projects imply some challenges. The future of Austria’s success in Mohamad (2014: 43) points out: marginalising extremism lies in the ongoing elaboration of “European Islam”, how the European Muslims (including Austrian

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Muslims) could respond genuinely to Organizations, for instance, demonstrate European key concepts, without necessarily their commitment to Indonesian nationalism breaking their Islamic values and tradition, and constitutional governance. These Islamic and without feeling forced by the non- Civil Society Organizations also take part in Muslim majority to pursue such undertaking. nurturing the spirit of tolerance within the Muslim community at large. They even In my point of view, it is necessary for defend the rights of other faith communities the Austrian Muslims to firstly come to when these communities are threatened by terms with the plurality within the Muslim the radicals. community, so as to develop a kind of inner- Islamic pluralism. Such a capital is necessary The Federal Constitutional Law 1920, and will become a fruitful step towards the as amended in 1929 is considered to be the elaboration of genuine European Islam. main Austrian constitution. All the basic issues of the structure of the state, The Austrian Muslims are believed to democracy and the courts are governed by assign a double identity: being Europeans the Federal Constitution (Das Bundes- and being Muslims. Many European Verfassungsgesetz). governments including Austria are taking the policy of integration, in the sense that the The “Islamic Law” (Islamgesetz) was Muslims in Europe have to integrate to issued on July 15, 1912. This law is European culture. Some European state concerned with the state regulations apparatus however are not of the complexity pertaining to the rights and obligations of and diversity of Muslim countries, from Muslims in Austrian public sphere.“New which these Muslims, who are now residing Islamic Law” (Neue Islamgesetzt) was issued in Europe, are hailing. on February 25, 2015 by the Austrian parliament. Many people suppose that this new regulation is aimed at marginalising CONCLUCION extremist tendencies within Muslim The state ideology Pancasila could community. With this “New Islamic Law”, serve as a means in countering radicalism if the government strives to counteract it is understood as Indonesian worldview, as extremist religious tendencies and create a “quintessence” or crystallisation of rules for a “European-style Islam”. With this Indonesian (living) values. It could be in mind, we could see constitution and state however trigger the emergence of plays a strong role in eradicating radicalism radicalisation if it is understood as a “forced in Austria. Legal enforcement towards the ideology”. Despite the relatively low degree acts of radicalism and terrorism is relative of legal enforcement towards the acts (let high. Nevertheless we see that the alone plans) of radicalism in the country, percentage of Austrian Muslims which Indonesia is considered by many specialists joined the ISIS is relatively higher than that to be one of the countries which could resist of Indonesian Muslims. This could become radicalism. one of the indications that the Austrian Muslims are still struggling in marginalising Indonesia’s success in eliminating radicalism. radicalism is most notably due to its social capital namely in the form of strong civil The future of Austria’s success in society. Various actors and institutions marginalising extremism lies in the ongoing within the society actively promote the elaboration of “European Islam”, how the virtues of tolerance and mutual respects European Muslims (including Austrian which consequently counter the radicalism. Muslims) could respond genuinely to Indonesian Islamic Civil Society European key concepts, without necessarily breaking their Islamic values and tradition,

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Constitution, Civil Society and the Fight Against Radicalism: The Experience of Indonesia and Austria Asfa Widiyanto and without feeling forced by the non- Bougarel, Xavier. 2007. “Bosnian Islam as Muslim majority to pursue such undertaking. ‘European Islam’: Limits and Shifts of a Concept”. In Islam in Europe: Diversity, Identity and Influence. ed. ACKNOWLEDGMENTS Aziz al-Azmeh. Cambridge: Some data in this paper have been Cambridge University Press. collected during my sabbatical leave “Bundesgesetz über die äußeren fellowship which was funded by the Rechtsverhältnisse islamischer Indonesian Ministry of Religious Affairs, Religionsgesellschaften - Islamgesetz 2015“ (Federal Act on the external which was conducted in 2015, at the legal status of Islamic religious University of Vienna, under the supervision communities - Islamic law of 2015). of Prof. Dr. Rüdiger Lohlker. I would also http://www.derislam.at/deradmin/n thank the Alexander von Humboldt- ews/Islamgesetz_2015.pdf. Accessed Foundation for granting me a renewed November 21, 2015. research stay in 2016, which was supervised Burhanuddin, Jajat. 2007. Islamic by Prof. Dr. Patrick Franke, which allowed Knowledge, Authority and Political me to complete and revise this paper.Last Power: The ‘Ulama’ in Colonial but not least, my gratitude also goes to the Indonesia. Doctoral Thesis. Leiden: reviewers and editors of this journal Universiteit Leiden, 2007. Carle, Robert. 2011. “Tariq Ramadan and the

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159 Analisa Journal of Social Science and Religion Volume 01 No. 02 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.296

THE TRAJECTORY OF THE DISCOURSE OF JIHAD IN INDONESIA

TAUFIQUR RAHMAN

ABSTRACT Muhammadiyah University of Yogyakarta The term jihad is central in the development of Islamic identity and the political Address, Lingkar Barat usage. The term has created many competing identities within Muslim Tamantirto, Kasihan, Bantul Yogyakarta, Indonesia communities especially in Indonesia, a country with the biggest Muslim Phone : (0274) 387656/ population in the world. This article provides a historical analysis of the 387646 representation of the term jihad in the writing of Muslim scholars and [email protected] organizations in Indonesia from the early arrival of Islam to the contemporary Paper received : 13 April debate in the context of democratic transition after the collapse of Soeharto’s 2016 authoritarian regime. This article employs discourse analytical tools to look at Paper revised : 29 October – various interpretations of the concept of jihad in the global context and 4 November 2016 Paper approved : 19 particularly in the Indonesian context, and how these global and local December 2016 interpretations are interconnected. The article argues that the doctrine of jihad in the history of Islam has developed into a contested doctrine over a long period of time. The article suggests that there is a long history of substantial minorities promoting militaristic jihad in Indonesia against ‘enemies’ of Islam which are defined variously from colonial state to the Indonesian government. The promotion of militaristic jihad was undermined by the consensus of mainstream moderate and peaceful Islam developed in the middle to late years of the New Order regime. However, the promotion of militaristic jihad reappeared after the fall of the New Order authoritarian regime and was further reinforced by transnational influences.

Keywords: Jihad, Discourse, Indonesia.

INTRODUCTION (2005: 1-2), ‘the term’s complexity is not This article looks at various surprising given the centrality of the concept interpretations of jihad, globally and in of jihad for Islam and the length of time— Indonesia, in the historical context from the fourteen centuries— that Muslims have had early arrival of Islam in Indonesia until the to work with it’. Furthermore, the political first decade of the 21st century. The usage of the term has created many discussion is focused on the question of how competing identities within Islamic the global discourse of jihad has developed communities especially in Indonesia, a historically and the implications of this country with the biggest Muslim population development in the first decade of the in the world. On one hand, the term jihad twenty-first century. The polarized discourse has been used by violent extremist groups to of jihad is chosen in this research because justify their actions, on the other hand, many the term is central in the development of so-called moderate Muslim groups have Islamic identity over many centuries. The actively promoted the concept of contextual term is commonly translated as ‘to strive’ or and non-violent jihad to counter the ‘to struggle’ but then interpreted differently extremist discourse. Therefore, the study of by Muslim scholars. According to Cook the construction of Indonesian Islamic

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identity through the discourse of jihad is an instrument that is capable of communicating important step to understand the position of information, facts, opinion and ideas which Muslim groups in Indonesia in countering can reach a wider audience than radicalization. This study complements interpersonal communication. It includes a previous studies which mainly focused on a wide variety of platforms such as, but not specific time frame. Ahmad (2006) discusses limited to, newspapers, magazines, books, the concept of Prang Sabi in Aceh, Anwar television, radio, videocassettes, DVDs, video (2011) explores the idea of jihad in the book games, cinema and the internet (Errington Babad Diponegoro and Solahudin (2011) and Miragliotta, 2007). More practically, investigates the idea of jihad during the these media have been extensively used transformation from to Jemaah intentionally or unintentionally in the Islamiyah. articulation and the reproduction of The article specifically discusses how competing identities producing domination, this trajectory has influenced the Indonesian conflict, competition, resistance and interpretations of the doctrine of jihad. I opposition (van Dijk, 1998). start the article by outlining interpretations of the Qur’anic meaning of jihad, then RESEARCH METHOD reviewing several works on the politicization This article employs discourse analysis of jihad in the global context, followed by as the research method. The socio-cognitive investigating the historical trajectory of the approach of Critical Discourse Analysis discourse of jihad in Indonesia. The article (CDA) developed by Teun van Dijk (2001) is argues that (a) the meaning of jihad in the utilized in this research. This approach history of Islam is highly contested focuses on the role of socio-cognitive depending on the surrounding social and structures in mediating texts and society, political context and (b) the contemporary and the complexities of the relationship Indonesian discourse of jihad is not between discourse structures and social autonomous, but rather that it is best structures. Several elements of discourse are understood in the global contest over the analyzed including semantic meaning of jihad. macrostructures and schematic structures of the text (topics, propositional structures), THEORETICAL FRAMEWORK local meaning (choice of vocabulary, specific This study draws on the basic arguments), context and event models (the assumption from the constructivist approach context and facts represented in the text) and of identity formation that identity is the relationship between the text and its constructed and contested. The construction broader social context. Various articles and and contestation of identities operates books on jihad from prominent international through the process of making meaning and Indonesian authors are explored and around ‘a cultural attribute or a related set of analyzed in this research. The article cultural attributes, that is given priority over combines both primary data and secondary other sources of meaning’ (Castells, 2010: 6). data to provide a chronological account on From a constructivist point of view, the how the doctrine of jihad is interpreted by media plays a significant role in the Muslim groups in Indonesia in many construction and the contestation of different social and political contexts. identities. As Woodward (1997: 14) argues ‘the media can be seen as providing us with The Meaning of Jihad in the Qur’an the information which tells us what it feels Jihad is an important part of Islamic like to occupy a particular subject-position’. teaching. The word jihad is derived from the The term ‘media’ here refers to any

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Arabic word jahada which literally means to triumphant. struggle, to strive or to put effort into Mohammed Those who believed and fled achieving an objective and it does not have Habib (their homes), and strove any direct relationship to war or violence Shakir hardly in Allah’s way with (M.H. Hassan, 2006). According to Al- their property and their Qaradhawi (2011: 29), the word jihad (noun) souls, are much higher in and its derivative forms are mentioned 34 rank before Allah; and those are they who are the times in the Qur’an and the words are achievers (of their objects). derived from the singular verb jahada. According to Lane (1863: 473), the verb Source: http://www.alquran-english.com/9-at- taubah/ jahada can be translated as ‘He strove, labored or toiled; exerted himself or his There is no connection found, in the power or efforts or endeavors or ability; aforementioned verse, between the word employed himself vigorously, strenuously, jahadu as the verb form of the noun jihad laboriously, diligently, studiously, sedulously, (translated in the texts above as strive, earnestly, or with energy; was diligent or striven or strove hardly) and war or violent studious; took pains or extraordinary pains’. action. Further, the verse mentioned above In the English version of the Qur’an, the indicates two different types of jihad; namely word jahada is commonly translated as ‘to jihad through the use of wealth and jihad strive’. One example of verses which contains through the use of life force. The description the word jihad is the Qur’an chapter 9: 20. of jihad in more general meaning as the use In three examples of the English translation of one’s utmost power in any endeavor is also of this verse, the word Jahadu in this verse is supported by the history or the revelation of translated as strive (Abdullah Yusuf Ali), the Qur’an. 1 According to Al-Qaradhawi striven (Muhammad MW Pickthall), and (2011), some of the verses in the Qur’an strove hardly (Mohammed H Syakir). The which mention jihad were revealed during complete translations of the verse from these the peaceful period in Mecca several years three different translators can be observed in before the prophet Muhammad migrated to the table 1. Medina and started to wage the war against

non-believers (Al-Qaradhawi, 2011). This Table 1. Translations of the Qur’an Chapter historical analysis supports the opinion that 9: 20 jihad meant struggle before it became Translator English translation of the associated with war or violence (Romli and Qur’an chapter 9: 20 Sjadzili, 2004). Abdullah Those who believe, and In the Islamic scholarship, the doctrine Yusuf Ali suffer exile and strive with of jihad can be implemented in many forms might and main, in Allah’s of actions. Ar-Raghib Al-Ashfahani (died cause, with their goods and their persons, have the 1108/1109), an early twelfth century classic highest rank in the sight of Islamic scholar, classified three different Allah: they are the people forms of jihad, namely the struggle to fight who will achieve (salvation). against enemies, the struggle to fight against Muhammad Those who believe, and have the devil and the struggle to fight against Marmaduke left their homes and inappropriate desire. Another Islamic William striven with their wealth scholar, Ibnul Qayyim (1292-1350), classified Pickthall and their lives in Allah’s way are of much greater worth in Allah’s sight. These 1 Muslims believe that the Qur’an was verbally are they who are revealed by God to Muhammad gradually over period of approximately 23 years.

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the application of jihad into thirteen stages individual or organization’s which includes different types of struggle interpretation. It is rather the product of such as the struggle against lust and devils, diverse individuals and authorities the struggle against destruction, wrong- interpreting and applying the principles doing and hypocrisy, the struggle in Islamic of sacred texts in the specific historical preaching and also physical struggle with and political contexts. (Esposito, 2002: weapons (Al-Qaradhawi, 2011). In addition, 64) Moniruzzaman argues that: Although the Qur’anic origins of the “The main objective of Islam is to term jihad are not specifically related to war, eradicate anti-social elements that are classical Islamic legal texts developed by harmful to human society. Such elements Muslim jurists in the post-prophetic period could be of various natures such as (especially in the seventh and eight political oppression or injustice, economic exploitation, moral decadence, centuries) played an important role in the social crimes, administrative association of the term jihad with war (Saeed, discrimination and corruption, 2002). Saeed further argues that the environmental degradation and threats, ‘classical doctrine of jihad thus became and military brutality and oppression. closely associated with the Islamic doctrine Islam uses the concept of jihad as a of war and peace’ which is ‘largely equivalent value-based “ultimate effort” (the literal to the modern doctrine of defense of the meaning of jihad) to eliminate these harmful elements in order to make homeland’ (Saeed, 2002: 74, 79). In addition, human society safer and more peaceful. jihad was also used for many reasons Jihad provides moral sanction to fight including the justification of early Arab against anything unjust and threatening conquests of non-Muslim lands and also the for human society. This is the justification of Muslims’ struggle against fundamental philosophical objective of colonialism and communism in many parts the concept of jihad. However, during the of the world (R. Hassan, 2006). early period of Islamic expansion (622- 750 CE), the term gained extensive More systematically, R. Hassan (2008) legitimacy in military use, which remains classifies the articulation of the term jihad as prevalent until today” (Moniruzzaman, an armed struggle into several stages from 2008: 2). the formative stage of jihad to the jihad in These various historical and the contemporary Muslim world. He argues etymological interpretations of jihad indicate that in the formative stage (7th century), the that its contemporary use referring to doctrine of jihad was constructed as an religious violence and war reflects a partial individual’s duty to establish an Islamic reinterpretation of the meaning of jihad. identity, while in the empire stage (8th-16th centuries), it was employed to motivate and RESULT AND DISCUSSION to mobilize Muslim communities to establish Various Interpretations of Jihad in the Islamic hegemony. During the colonization Global Context of Muslim countries (18th-20th centuries), the In the history of Islam, the doctrine of jihad was mainly used as an interpretation of the Arabic word jihad has ideology of resistance against the colonialists. been politicized by many states and Muslim Furthermore, in the post-colonial and during communities for a variety of reasons. the cold war and decolonization period (mid Esposito supports the opinion that the to late 20th century), this doctrine was used interpretation of jihad is highly politicized, to mobilize many different actions including he argues: the struggle for Islamic states in many parts “The doctrine of jihad is not the of the world and the fight against the Soviet product of a single authoritative Union in Afghanistan. The uses of jihad

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since the post-cold war period (1990 to the justification for the use of violence or waging present) in the context of military and a war to defend this freedom. More recently, political struggles have become even more this pacifist interpretation of jihad is also diverse, and it includes describing the found in a textbook of the Al-Azhar struggle for Islamic states, offensive jihad University Cairo published in 1984, written against the west/US and current martyrdom by a later sheikh Jadul Haq Ali Jadulhaq operations in several predominantly Muslim (1917-1996). He wrote: countries (R. Hassan, 2008). The continuous “In earlier ages the sword was use of the doctrine of jihad to justify armed necessary for securing the path of the struggle in the post-cold war period is mainly da’wa [propagation]. In our age, promoted by the contemporary global and however, the sword has lost its transnational salafi jihadi group, an armed importance, although the resort to it is movement which started in Afghanistan still important for the case of defense during the fight against the Soviet Union and against those who wish to do evil to Islam has since developed in many parts of the and its people. However, for the world. dissemination of the da’wa, there are During the colonial period, many now a variety of ways…Those who focus Muslim scholars started to restrict the use of on arms in our times are preoccupied jihad as a militaristic struggle. According to with weak instruments” (Jadulhaq as them, jihad as an armed struggle could only cited in Tibi, 2007: 57). be undertaken to liberate Muslims from Many other Muslims believe that jihad religious oppression (Peters, 1979). Peters as an internal struggle is more important further argues that this restricted than armed struggle. This perspective is interpretation in the colonial period was first mainly promoted by the ascetic movement in introduced in India in the 1870s by the Islam which started in the first half of the leaders who wanted to contain the conflict ninth century (Cook, 2005). The promoters between Indian Muslims and the British of this perspective usually refer to a popular colonialists. A prominent representative of hadith (prophetic tradition) which Indian Muslims during this period, Sayyid distinguishes the greater jihad (spiritual Ahmad Khan (1817-1898), promoted this struggle) and the smaller jihad (physical interpretation: struggle). However, the justification for the “By restricting the scope of jihad- distinction between the greater and the obligation to wars for religious reasons, smaller jihad is weak because the quoted i.e. armed struggle in order to defend hadith is not included in one of the Moslems (sic) against religious authoritative compilations of the prophetic oppression, and excluding from it wars traditions (Peters, 1979). for temporal reasons like e.g. (sic) wars There has been no empirical research for territorial conquest or armed conducted into the number of Muslims, or resistance against civil oppression” the particular Islamic schools that hold each (Peters, 1979: 160). different perspective of the concept of jihad. An Indian Muslim scholar, Maulana Several studies, however, have done Wahiduddin Khan, (born 1925) argues that comparative research on this issue. Sofjan the ‘armed struggle’ perspective of jihad was (2006) conducted a survey about the attitude historically used to defend the freedom of towards armed jihad in Indonesia and Iran belief and worship. Khan (as cited in Omar, in the early 2000s. The research shows that 2008) specifically argues that in the 46.7% of the Muslim respondents in situation when Muslims are free to practice Indonesia stated their willingness to their religion, there is no Qur’anic participate in armed jihad and 61.2% of the

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Muslim respondents in Iran said yes when the spread of Islam across the archipelago they were asked about the willingness to was not entirely a peaceful process, participate in armed jihad. Although the especially after the establishment of Islamic willingness to participate in armed jihad states in several parts of Indonesia. The wars does not necessarily lead to actual between states in the early history of participation, these numbers show a Indonesia were often influenced by religious relatively high support for the causes apart from dynastic, strategic or implementation of armed jihad in response economic ones (Ricklefs, 2008). to the current world political order (Sofjan, 2006). Armed jihad in the nineteenth Another survey conducted by R. century Indonesia Hassan (2008) showed a range of different In the early history of Indonesia, the attitudes of Muslims in predominantly interpretation of jihad as a defensive armed Muslim countries towards the place of war in struggle was promoted by resistance conflict resolution. In this survey more than movements against the colonial occupation. 6300 Muslim respondents were asked the Many Muslim fighters, who had participated question: is war justified when other ways of in the war against the colonial occupation, settling international disputes fail? The including the leaders of Islamic kingdoms in agreement rates in response to this question Aceh, Java, Sulawesi and Moluccas, used the in the Middle East and South Asian countries doctrine of jihad to mobilize people to fight were higher (ranging from 58% in Iran, 63% against the colonialists. For instance, in the in Egypt, to 66% in Turkey and Pakistan) early 1820s the leaders of the Padri than the rates for the respondents in South movement in West Sumatra declared ‘jihad’ East Asian Muslim countries and Kazakhstan to mobilize their followers in the fight (ranging from 11% in Kazakhstan, 33% in against the Dutch and the perceived corrupt Indonesia, to 37% in Malaysia) (R. Hassan, local rulers (Ileto, 1994). Ileto (1994) argues 2008). Both surveys indicate Muslims in that: different parts of the world express different attitudes towards armed jihad and war in the “The illustrates how a religious impulse from the outside- contemporary world order. Based on his reform Islam- was able to radicalize study on the historical trajectory of the existing tarekat (sufi order or doctrine of jihad, Hassan concludes that brotherhood) and (Islamic “The nature of the jihad doctrine and boarding schools), thus transforming its expression has been profoundly groups of teachers and pupils into shaped by historical and material insurgent armies that fought the ‘corrupt’ conditions prevailing in Muslim societies” Islam of the villages as well as the (R. Hassan, 2008: 126). expanding colonial state” (Illeto, 1994: 210-211).

During the Java war against the Dutch Jihad in Indonesia in 1825-1830, Diponegoro, a Javanese Historically, Islam in Indonesia has Muslim hero and an iconic figure of been widely regarded as a variant of Indonesian nationhood, used the term sabil moderate and tolerant Islam (See for as an abbreviation of the term jihad fi instance Pringle, 2010; Feillard and sabilillah (struggling in the way of God) to Madinier, 2011). The arrival of Islam in motivate his followers to fight against the Indonesia was generally described as a Dutch (Anwar, 2011). In a research on Babad peaceful process through many generations Diponegoro, a book written by Diponegoro, of trade and the dissemination of Islamic Anwar (2011) argues: mysticism by foreign Sufi leaders. However,

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“Di dalam Babad Diponegoro, jihad during this period also played a significant dimaknai dengan perang melawan orang role in the growth of Islamic culture, kafir yang telah melakukan penyerangan, especially in East Java. The sugar cultivation pengusiran dan perampasan terhadap areas developed by the Dutch colonial umat Islam. Jihad juga diartikan berperang melawan orang-orang Islam government gave rise to many pesantren yang membantu orang kafir dalam (traditional Islamic boarding schools) which memusuhi dan melakukan agresi eventually became the institutional basis of terhadap umat Islam yang dianggap traditionalist Islam (Pringle, 2010). The sebagai orang-orang yang telah keluar teaching of Islam in various Islamic dari agama (murtad)” (Anwar, 2011: 127). educational institutions in this period was primarily focused on the understanding and “[In Babad Diponegoro jihad is the implementation of Islamic law and interpreted as war against non-believers traditions in day-to-day life; as opposed to who have attacked, displaced and robbed the political orientation of emerging Muslims. Jihad is also interpreted as war against the apostates or Muslims who contemporary Islamist groups in Indonesia. have helped the non-believers in the Arguably, as a consequence of this pacifist aggression against Muslims]. and accommodating attitude towards the Dutch, the discourse of armed jihad was not The doctrine of ‘Perang Sabil (holy commonly found and employed in this war)’ also legitimized in the Aceh war (1873- period. 1912). This doctrine was written in a literary The emphasis on the pacifist work titled Hikayat Perang Sabil/Prang Sabi interpretation of jihad can be found in the (Epic of the Holy War) which has been used publication of an Indonesian Islamic party to motivate the Acehnese fighters in the war before Indonesian independence, against the Dutch (Ahmad, 2006). These Indonesian Party (Partai historical studies suggest that in the early Sarekat Islam Indonesia--PSII). In a colonial occupation of Indonesia, the pamphlet signed by Kartosuwiryo in 1936, doctrine of jihad was used by Muslim leaders the author explained that “the ‘positive’ as a justification to motivate and to mobilize struggle is the jihad of the tongue and the their followers in the fight against the heart (the jihad al-akbar led by imam), and colonial rulers and their supporters. not that of sword—the jihad al-asghar, defined instead as negative and destructive” (Formichi, 2012: 63). The thinking of A Turn towards a Peaceful Jihad Kartosuwiryo was dramatically changed in During the era of established Dutch 1947, triggered by Indonesian politics after colonial rule, Islamic movements in the Independence in 1945, when he called Indonesia generally adopted accommodating the ummat to undertake armed jihad against attitudes towards the colonial authorities. the colonialists and subsequently established This attitude was particularly shown by the the Darul Islam or the Indonesian Islamic traditionalist Nahdhatul Ulama (established State in 1949 (Formichi, 2012). In other in 1926) and the reformist counterparts such words, depending on political circumstances as Muhammadiyah (established in 1912), Al- the doctrine of jihad might change. The Irsyad (established in 1913), and Persatuan adoption of the pacifist interpretation of the Islam (established in 1923) (van Bruinessen, doctrine of jihad during twentieth century 2008). These organizations have focused on Dutch colonial rule in Indonesia shows a the dissemination of Islamic teaching pragmatic approach of Muslim groups in through the establishment of various Indonesia in response to colonial occupation educational institutions and charitable and echoes the attitude of Muslims in India activities. The Dutch agricultural policy

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during the British colonial rule in the The discourse of armed jihad during nineteenth century as discussed earlier in the struggle to defend Indonesian this article. independence was also supported by the publication of several books on jihad in Indonesian language. Penuntun perang sabil National armed jihad after Indonesian (A guide for a holy war) written by M Arsjad independence (1945-2000) Th Lubis and Ilmu pertahanan negara dan In the early years after Indonesian kemiliteran dalam Islam (A study of independence, mainstream Indonesian national defense and military in Islam) Muslims justified the fight against foreign written by Muhammad Hasbi Ash Shiddiqiy troops as a defensive armed jihad to defend were both published in the early 1946 and independence. In October 1945, hundreds of these books were used as a guide by Islamic respected Muslim scholars from Nahdlatul troops such as Hizbullah [the party of Allah] Ulama declared the so-called Resolusi Jihad and Sabilillah [the way of Allah] (Solahudin, (Jihad Resolution) to motivate their 2011). During this struggle, the term perang followers to defend Indonesian sabil which had been used during the Java independence (Solahudin, 2011). This war (1825-1830) and the Aceh war (1873- resolution was strengthened in the National 1912) were adapted to the context of the Congress of Nahdlatul Ulama in March 1946 renewed fight against the colonial power. For by the statement that participating in armed instance, in a study of the role of jihad against colonialists and their allies is Kartosuwiryo, the founder of the Darul fardhu ’ain (an individual obligation) for all Islam (Indonesian Islamic State--NII), in the Muslims, especially for those who live within development of political Islam in Indonesia, 2 94 km of the enemy’s location. Chiara Formichi quoted a statement of “Berperang menolak dan melawan Kartosuwiryo that the term perang sabil can pendjadjah itoe fardloe ‘ain (jang harus be interpreted as ‘a war for the defense of the dikerdjakan oleh tiap-tiap orang Islam, sovereignty of the state, and the purity of laki-laki, perempoean, anak-anak, bersendjata atau tidak) bagi orang jang religion, a war to fight any attempt to berada dalam djarak lingkungan 94 km. colonization from any nation in any way’ dari tempat masoek dan kedoedoekan (Kartosuwiryo as cited in Formichi, 2012: moesoeh” (El-Guyanie, 2010: 79-80). 104). In Indonesian history, local armed “Waging war to reject and to fight jihad was not only directed at the colonialists against the colonialist is an individual but also against the perceived un-Islamic obligation (which has to be undertaken government established after Indonesian by every Muslim, man, woman, children, armed or unarmed) for those who live independence. In August 1949, Kartosuwiryo within 94 km of the enemy’s position.” proclaimed the Darul Islam, the first rebellion after Indonesian became independent. Before establishing the Darul Islam movement, Kartosuwiryo was a prominent member of the anti-colonial 2 The distance of 94 km is derived from the minimum distance by wich a traveller may shorten his Sarekat Islam party (Formichi, 2012). prayer or combine two prayers into one prayer. There Kartosuwiryo cited his disappointment with are many different opinions of Muslim scholars the early form of the Indonesian secular concerning the distance that constitute ‘travel’, some government and the result of the so-called of them consider one, two or three days travel on a camel on average speed as the minimum distance and Roem-van Royen Agreement between some of them argue that the travel is not defined by Indonesian government and the Dutch as ‘how much one has travelled but by what one does justifications for starting the rebellion by and how one prepares for it’ (Qadhi, 2011).

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proclaiming an Indonesian Islamic state armed struggle for the political consolidation (Darul Islam) (van Dijk, 1981).3 The Darul of Islam. Islam rebellion started in West Java and then spread to parts of Central Java, South Jihadism and the Transition from Old Kalimantan, South Sulawesi and Aceh. Van to New Order in the Post Colonial Era. Dijk argues that the Darul Islam movement was ‘the result of a combination of conflicts During the transition from the Old Order of interests and outlooks within the Armed to the New Order, the doctrine of armed Forces, resistance to an increasingly jihad was used to mobilize the fight against pervasive central authority, gradual changes Indonesian communists. The clash between in the agrarian structure, and Islamic views the Indonesian Communist Party and and ideals’ (van Dijk, 1981: 9). The Islamic Muslim groups in Indonesia started in 1948 views of Kartosuwiryo were particularly after the growing influence of the communist influential in the establishment of Darul party with its ‘secularist doctrine’ and its Islam in East Java. While van Dijk mainly strong link with the Eastern block in the Cold frames the Darul Islam as a rebellion using War. The first violent confrontation erupted Islam as the justification, Formichi argues in September 1948 when a communist-led that in the establishment of the Darul Islam, uprising erupted in the city of Madiun East Islam was not ‘just a means for rallying Java (Feillard and Madinier, 2011: 19). In popular support or as a rhetorical exercise 1950 Kartosuwiryo sent a letter to Sukarno for gaining legitimacy, but rather as the and M. Natsir as the prime minister at that ideological foundation of Kartosuwiryo’s time to persuade that political Islam is the activities’ (Formichi, 2012: 6). In addition to only weapon to fight against communism. the basic constitution, the Darul Islam However, Kartosuwiryo’s proposal was established a criminal law which contained ignored by the Indonesian government the justification for an armed jihad against (Formichi, 2012). anyone who disobeyed the Islamic state’s Then, the Indonesian Communist government. Kartosuwiryo’s rebellion was Party (PKI) was blamed for the attempted ended after his arrest and the defeat of his military coup of 30 September/1 October troops in 1962. He was sentenced to death 1965 after Soeharto took power defeating the and executed by the Indonesian military on coup. At least half a million so-called one of the islands in the Thousand Islands Communist Party members were killed by (Pulau Seribu) off the coast of Jakarta in the military, supported by Muslim and September 1962. Kartosuwiryo’s idea of nationalist militias (Ricklefs, 2008). The armed jihad or perang sabil through the former members of Darul Islam, who had establishment of Darul Islam was sustained surrendered and pledged loyalty to the by a small number of his followers in Indonesian government, were mobilised by Tasikmalaya, West Java, but Darul Islam the Indonesian Intelligence Agency to had never again became a serious threat to support the fight against the members of the Indonesian government (Solahudin, Indonesian Communist Party (Solahudin, 2011). Nevertheless, during the first years of 2011). Nahdhatul Ulama and the Indonesian republic, Darul Islam Muhammadiyah, the two biggest Muslim propagated an interpretation of jihad as organisations in Indonesia, supported this fight by declaring a fatwa that the fight 3 Roem-van Royen agreement was an agreement against communists was a legitimate jihad. between the Indonesian government and the Dutch to Nahdlatul Ulama declared the jihad fatwa cease the war. The agreement was signed on May 7 in its publication Duta Masyarakat and 1949. Many educated Indonesians at that time criticised that ‘the terms of the agreement called for a Muhammadiyah published the fatwa in its surrender of Indonesian interests’ (Kahin, 2003: 426). weekly magazine Suara Muhammadiyah,

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number 9 November 1965 (see Boland: 1982; bombing actions mainly targeting Christian Hefner, 2000). For instance, facilities in Sumatra (Solahudin, 2011). Many Muhammadiyah’s statement clearly prominent members of the Komando Jihad mentioned that: were arrested and taken into custody in 1977. “The extermination of the Several other prominent members continued GESTAPU/PKI [30 September to operate the Darul Islam as a clandestine affair/Indonesian Communist Party] and organisation and recruited new followers. In the NEKOLIM [abbreviation for ‘neo- the early 1980s the Darul Islam members colonialist imperialists’] is a religious strengthened their opposition to Soeharto duty…And because this action and this and planned a revolution against the New struggle must be carried out by consolidating all our strength—mental, Order government inspired by the revolution physical and material—therefore this in Iran. The New Order government was action and this struggle are nothing less seen by the remaining followers of Darul than a Holy War (Djihad)” (Boland, Islam as increasingly developing anti-Islamic 1982: 146). policies especially by the declaration of In addition, Hefner (2000) argues that Pancasila as the sole organizing principle the dispute over the land reform policy had (asas tunggal) for the states, political parties strengthened the conflict between and mass organizations. The Islamic Indonesian Communist Party members and revolutionary plan which included the plan Muslim leaders in rural areas of Central and to assassinate Soeharto and bombing plans East Java. However, according to Boland, the targeting Borobudur temple in Central Java group’s attitude toward religion was the and a temple in Bali, ended in failure main reason behind the conflict between (Solahudin, 2011). In the case of GAM Indonesian Muslims and the members of (Gerakan Aceh Merdeka/Independence of Indonesian Communist Party. He argues: Aceh movement), Islam was seen as an “Whatever the proper explanation element of Aceh’s national identity. may be of the events of September Therefore, the doctrine of jihad was used 30th, 1965 and thereafter, to the mainly to motivate individual fighters and Muslim way of thinking it was a ‘holy not a central ideology of the organization. war’ against atheistic Communism, According to Aspinall (2009): the archenemy of religion” (Boland, 1982: 147). “Acehnese nationalism built on a Therefore, during the resistance to substratum of religion. Islamic vocabulary provided nationalist communism, the doctrine of jihad was discourse with much of its affective politicised by the Indonesian government power, conferring a transcendent quality and mainstream Muslim organisations to on the nation and on those who justify the eradication of communism and sacrificed themselves for it. But Islam the killing of Indonesian Communist Party was not central to GAM’s political members. program. Instead it had become a source of individual moral motivation for those After Kartosuwiryo was sentenced to who fought in the nation’s name and a death in 1962, his idea was sustained by his feature of the Acehnese identity the followers in 1970’s clandestine armed jihad’s sought to defend” (Aspinall, 2009: 216). organizations commonly known as the Komando Jihad (the command of jihad) in These clandestine organizations were Java and Sumatra and transformed into the almost eradicated by the New Order regime Aceh Independent Movement (Gerakan and several prominent members of the Darul Aceh Merdeka-GAM) in Aceh. The Komando Islam went into exile in Malaysia or joined Jihad organisation was responsible for military training in Afghanistan to avoid several armed robberies and several

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prosecution from the Indonesian The existence of government. Abdullah Sungkar and his generated special attention from many associates such as Abu Bakar Baasyir and people worldwide because of the movement’s Thoriqudin then established a new group use of the internet to disseminate the called Jemaah Islamiah (JI) in Malaysia information about the conflict from (Solahudin, 2011). After the fall of Soeharto, FKAWJ’s perspective. FKAWJ maintained a these jihadi groups which previously website www.Laskarjihad.or.id which promoted local struggles than become a provided daily updates from the conflict site ‘major recruiting ground’ for the (Brauchler, 2004). contemporary transnational jihadi As these examples show, the doctrine movement in Indonesia” (Buballo and Fealy, of jihad has been used by various Muslim 2005: 16).4 groups in Indonesia from the early years of The idea of armed jihad re-emerged Indonesian independence to the early 2000s after the collapse of the New Order. Another to justify fights against different types of local armed jihad movement emerged perceived enemies. These perceived enemies through the establishment of the Laskar include colonial troops, un-Islamic Jihad (the soldiers of jihad) in response to Indonesian government, the followers of the the conflict between Muslims and Christians Indonesian Communist Party and also the in the Moluccas archipelago in Eastern perceived Christian rebellion in the Moluccas. Indonesia. Laskar Jihad was created in These struggles were generally situated in 2000 as a military wing of FKAWJ (Forum the context of national struggles, where the Komunikasi Ahlussunnah wal Jama’ah) grievances to be addressed were specifically which was established by a Salafis Muslim Indonesian issues. This changed under the leader, Ja’far Umar Thalib, in 1998. Thalib influence of the transnational Salafi Jihadi framed the conflict as the fight of Indonesian movement in the early 2000s. Muslims against the perceived Christian rebellion. He argued that: The Influence of Salafi Jihadi’s “The Moluccas conflict is a rebellion Transnational Jihad launched by Christians in the Moluccas From the beginning of this century, a under the operation code “Troops of more transnational outlook has been Christ, God of Love and Affection.” It is a imported in to Indonesia. The Salafi Jihadi Crusade whose aim is to expel all Muslims from the islands, on which a movement gained momentum in Christian State of Alifuru (which includes Afghanistan from the early 1980s. This Papua, the Moluccas, Eastern Nusa ideology is developed as a combination of the Tenggara, and East Timor) will be ideology of Ikhwanul Muslimin (Muslim established, separated from the Republic Brotherhood) introduced by Sayyid Qutb in of Indonesia” (Thalib as cited in Hasan Egypt and Abul A’la Al-Maududi in Pakistan, 2006: 115). and the Salafi ideology that drew upon the ideas presented by Ibn Taimiyya and Muhammad bin Abdul Wahhab (As-Suri,

4 More detailed information about the 2009). The development and the expansion transformation from the Darul Islam to Jemaah of Salafi Jihadism were supported by the Islamiyah can be found in a book written by Solahudin arrival of mujahid (holy fighters) from many entitled NII sampai JI: Salafi Jihadisme di Indonesia parts of the world such as in Pakistan and published by Komunitas Bambu in 2011. This book was translated into English by Dave McRave under Afghanistan to fight against the invasion of the title The Root of Terrorism in Indonesia: From the Soviet Union in Afghanistan. The Darul Islam to Jema’ah Islamiyah and published by ideology of Salafi Jihadism was brought to NewSouth Publishing with a support from Lowy Indonesia by some prominent members of Institute for International Policy in 2013.

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Darul Islam who went to Afghanistan during Catatan dan Renungan dari Penjara [A their exile in Malaysia, such as Abdullah solace rosella: A note and reflection from the Sungkar, Abu Bakar Ba’syir and Abu Rusdan. prison] (Arrahmah, 2009), and Jika masih After returning from Malaysia they rebelled ada yang mempertanyakan jihadku: from Darul Islam and established a new Sebuah catatan terakhir dari organisation known as Nusakambangan [If anyone is still (JI) (Solahudin, 2011). Salafi Jihadi groups questioning my jihad: A final note from are regarded as a rebel group or Kharijite5 by Nusakambangan] (Kafilah Syuhada Media the dominant Salafi movement in Indonesia, Center, 2009). Ali Ghufron wrote two books because the mainstream Salafi movement entitled “Mimpi Suci Dari Balik Jeruji Besi: focuses on moral and ritual issues rather Hikmah Mimpi yang Benar dan Baik” [A than political issues. The mainstream Salafi Holy Dream Behind The Bars: Wisdom Of movement also disagrees with jihadis’ The True And Good Dream] (Arrahmah, tendency to delegitimize the governments 2009), and “Risalah Iman dari Balik Terali: which are regarded as un-Islamic, including Sebuah Rahasia Keteguhan Hati Seorang the Indonesian government (International Mukmin dan Wasiat untuk Kaum Muslimin” Crisis Group, 2004). [A Faith Treatise Behind The Bars: A Secret Several studies suggest that the Salafi of the Determination of A Believer and A Jihadi interpretation of jihad entered the Testament for Muslims]. Amrozi wrote a Indonesian public sphere in the early 2000s, book entitled “Senyum terakhir sang partly through the publication of numerous mujahid: Catatan kehidupan seorang books written by the Salafi Jihadis from Amrozi” [The last smile of a fighter: A life Indonesia and overseas, in addition to the record of Amrozi] (Ar Rahmah, 2009). Ali outbreak of terrorist actions in New York in Ghufron stated explicitly in one of his books September 2001 and the massive media that the only jama’ah (Islamic group) which coverage following the actions (See for has been guaranteed freedom from hell is Al- instance International Crisis Group, 2008; jama’ah Al-jihadiyah As-salafiyah (the Zada et.all, 2010). Many books written by Salafi Jihadi group). The publication of prominent global Salafi Jihadi such as these books and other books with similar Abdullah Azzam, Usamah bin Ladin and themes indicates a trend toward radical jihad Aiman Azh-Zhawahiri have been translated becoming increasingly acceptable as part of into the Indonesian language and many of public discourse and in quantitative terms the publishers have a connection with more prominent in Indonesian Islamic Jemaah Islamiyah (International Crisis publications in the period of 1999-2009 Group, 2008). In addition, the cell (Zada, 2011). responsible for the Bali bombing, known as The ideological position of these books the ‘Bali bombers’, Imam Samudra, Ali is further supported by the establishment of Ghufron, and Amrozi, wrote and published many websites which are dedicated to several books to justify their action during promote the perspective of jihad as their imprisonment. Imam Samudra wrote fundamentally an armed struggle. Many of three books entitled Aku Melawan Teroris [I these websites are anonymous but some have fight against the terrorists] (Solo: Jazera, clear ownership and authorship such as 2004), Sekuntum Rosela Pelipur Lara: Arrahmah (arrahmah.com) and Voice of Al- Islam (voa-islam.com). Both of these websites identify themselves as Islamic 5 The Kharijites (Arabic, Khawarij) is the earliest Islamic sect known for their puritanism and fanaticism. online news services and have created a This group rebelled against the fourth caliph, Ali bin special section on jihad and promote jihad as Abi Thalib, and openly disobeyed and conspired primarily an armed struggle. against him.

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Indonesian Salafi Jihadi groups his book Signs of ar-Rahman in the jihad of replicate the ideas of transnational Salafi Afghan, he argues: Jihadis. According to Solahudin (2011), there “If the citizens of the Islamic state are are several characteristics of Salafi Jihadi’s unable to repel the enemy, or due to doctrine that are different from the some reasons do not engage in the mainstream Salafi movement. First, Salafi Jihaad (sic), the duty then devolves on Jihadis hold the opinion that there is no all those Muslims who are closest to the Muslims under attack. The Jihaad (sic) other legitimate meaning of jihad except war becomes Fardh-e-Ain (an individual or physical struggle. The followers of this obligation) upon them” (Azzam, n.d.: 60). movement reject the interpretation that the greater jihad is a struggle against oneself. In addition, Salafi Jihadis also believe According to Abu Muhammad Jibriel, a that political sovereignty is in the hand of prominent Salafi Jihadi leader, the hadith God, therefore there is no accepted social which distinguishes the greater and the and political regulation except Islamic law lesser jihad is a false hadith and therefore (Solahudin, 2011). could not be used as a reference. He further asserts that the greater jihad is not the With regard to the position of jihad in struggle against desire but fighting against Islamic piety, Salafi Jihadi consider armed non-believers who have fought Muslims jihad as the best form of Islamic pieties. The (Jibriel, 2009). Second, Salafi Jihadis regard prioritizeation of armed jihad above other jihad in the form of armed struggle as a forms of Islamic pieties is a common feature fardhu ‘ain (an individual obligation) for all of global Salafi Jihadism. This interpretation Muslims today and terrorizing enemies is is particularly influenced by the thinking of a allowed in jihad. A specific example can be classic Islamic scholar Imam Ibn Nuhas, an found in the book written by Imam Samudra, Islamic scholar who died during the war one of the masterminds of the first Bali against the Roman army in the year 814 Hijri Bombing, as the justification for his in Egypt. In a book entitled Mashari al- participation in the first Bali bombing in ashwaq ila masari al-ushaq’, which was 2002. He wrote confidently in his book that used as part of the syllabus of study for the the obligation to participate in armed jihad members of Muslim Brotherhood in Egypt has become an individual responsibility for during the 1940s, Nuhas strongly argues in Muslims all over the world and his action that book that armed struggle jihad ‘is the was a manifestation of jihad fi sabilillah greatest deed of all’ and ‘mujahid (the (struggle in the way of God) (Samudra, as fighter) is the greatest of all people’ (Nuhas, cited in MH Hassan, 2006). Another n.d: 29). Several prominent Salafi Jihadi in mastermind of the Bali bombing, Ali Indonesia echo this opinion. For instance, Ghufron, contends that armed jihad has Ali Ghufron, in one of his books, states that become obligatory because many Muslim jihad is the most preferred deed by the countries are occupied by non-believers; prophet Muhammad, his companions and many Muslim authorities have became those who follow the prophet’s companions apostates because they have rejected the (Ghufron, 2009). Abu Muhammad Jibriel, a implementation of Islamic law; the Islamic prominent leader of Indonesian Mujahidin caliphate has disappeared; and the jails in Council (Majelis Mujahidin Indonesia-MMI), many places are full of Muslim fighters also holds a similar opinion, he contends (Ghufron, 2009). This distinct perspective “…jihad merupakan amalan mulia on jihad is strongly influenced by the dan paling tinggi derajatnya berbanding thinking of Abdullah Azzam the mentor of dengan amalan-amalan lain, bahkan jihad fie sabilillah merupakan satu- the leader of al-Qaeda, Osama bin Laden. In satunya amal shalih yang menjadi

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benteng dan penyelamat seluruh ajaran other smaller activities were noticeable in Islam, dan kedudukannya tidak bisa Medan (North Sumatra), Poso (Central digantikan dengan amalan yang lain.” Sulawesi), Solo (Central Java), Bima (West (Jibriel, 2009: 7) Nusa Tenggara), and parts of East […jihad is a noble deed and it has Kalimantan (International Crisis Group, positioned in the highest degree 2012). compared to other deeds. Jihad is the only piety which has become the defense and the salvation of all Islamic teachings Contextual jihad in the Contemporary and its position could not be replaced by Indonesia other deeds]. Despite the use of jihad to justify militaristic struggle, there is still a moderate Despite their similar interpretation of majority who considered jihad to be a jihad, there are also rivalries among Salafi peaceful struggle. Van Bruinessen’s research Jihadi groups in Indonesia. After the shows that only a very small number of collapse of Jemaah Islamiyah, Abu Bakar pesantren (Islamic boarding schools) in Ba’asyir and his followers founded the Indonesia have a connection with Islamic Indonesian Mujahidin Council in 2000. political oriented organizations such as the However, in 2008 Abu Bakar Ba’asyir transnational Islamic Brotherhood or the resigned from MMI because of a dispute over local Darul Islam movement (van the organization’s leadership structure and Bruinessen, 2008). In his research on established a new organization named pesantren in Indonesia, Lukens-Bull (2005) Jamah Ansharut Tauhid (JAT) suggests that the mainstream pesantren in (International Crisis Group, 2010). Abu Indonesia tend to develop a distinct identity Bakar Ba’asyir declared JAT as a non- of ‘Islamic modernity’ by emphasizing the violence organization, but not long after its teaching of ‘peaceful jihad’ within their establishment, several members of JAT were education system (Lukens-Bull, 2005: 129). arrested and accused for their involvement The interpretation of jihad as necessarily an in terrorist actions and an illegal military armed struggle against non-believers is training in Aceh 2010 (International Crisis rejected by the mainstream Muslim Group, 2012). Another split occurred after organizations in the twenty-first century the declaration of the Islamic State of Iraq Indonesian context especially the state- and Syria in 2014. Abu Bakar Ba’asyir sponsored decided to pledge loyalty to the Islamic State, (Majelis Ulama Indonesia-MUI) and the two but many prominent members of JAT biggest non-government organizations opposed this decision and established a new Muhammadiyah and Nahdlatul Ulama. organization named Jamaah Ansharusy They argue that jihad can take place through Syariah (JAS) in August 2014 (Arrahmah, 11 non-violent struggle for the development of August 2014). Islamic communities. In a fatwa in 2004, It is difficult to identify the precise the Indonesian Ulema Council (MUI), the vehicles by which the ideology of Salafi official Muslim clerical body in Indonesia, Jihadism first spread in Indonesia. The contends that jihad can be interpreted in two activities of Salafi Jihadi groups are mostly different forms; namely jihad as a struggle to conducted underground. In the early 2010, a fight and defend Islam from the aggression training camp which was established by an of the enemies and jihad as any serious and alliance of major Jihadi groups in Indonesia sustainable endeavor to protect and uphold was found in Aceh and approximately 200 the religion of Allah (Majelis Ulama members were arrested by Indonesian Indonesia, 2004). This opinion is also authorities. In addition to this training camp, supported by the two biggest Muslim

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organizations in Indonesia, Muhammadiyah Pertama jihad jasmani yaitu perjuangan and Nahdlatul Ulama. In the official fisik, seperti perang badar, perang document of the latest national congress in Indonesia melawan penjajahan Belanda, perang Irak-Iran melawan Sekutu, dan 2010, Muhammadiyah states: lain-lain. Jihad ini dikategorikan sebagai “Dalam gerakan pencerahan, jihad ashghar (jihad kecil). Kedua jihad Muhammadiyah memaknai dan ruhani yaitu yaitu memerangi hawa mengaktualisasikan jihad sebagai ikhtiar nafsu, seperti membersihkan hati dari mengerahkan segala kemampuan syak atau keraguan kepada Allah, (badlul-juhdi) untuk mewujudkan sombong, iri hati, zholim, ujub dan lain- kehidupan seluruh umat manusia yang lainnya yang termasuk sifat-sifat tercela. maju, adil, makmur, bermartabat, dan Jihad ini dikategorikan sebagai “jihad berdaulat. Jihad dalam pandangan akbar” (jihad besar). Ketiga “jihad Muhammadiyah bukanlah perjuangan akbarul akbar” atau jihad “ghayatul dengan kekerasan, konflik, dan akbar” (perjuangan yang paling besar permusuhan. Umat Islam dalam atau puncak jihad) yaitu perpaduan berhadapan dengan berbagai antara perjuangan jasmani dan ruhani, permasalahan dan tantangan kehidupan seperti: mengajar, membangun yang kompleks dituntut untuk madrasah, tempat-tempat ibadah dan melakukan perubahan strategi dari lain-lain.” (NU Online, 2012). perjuangan melawan sesuatu (al-jihad li- al-muaradhah) kepada perjuangan menghadapi sesuatu (al-jihad li-al- “[The term jihad can be interpreted muwajahah) dalam wujud memberikan as struggle, but not all struggles are jawaban-jawaban alternatif yang terbaik necessarily identical with physical untuk mewujudkan kehidupan yang struggle. In Islam, jihad can be classified lebih utama.” (Muhammadiyah, 2010: into three different forms. Firstly, 20). physical struggle such as the battle of Badr, the Indonesian’s war against the “[In the enlightenment movement, Dutch colonization, the war in Iran and Muhammadiyah interprets and Iraq against the US and its allies etc.6 implements jihad as an endeavor to This jihad can be categorized as the small mobilise all abilities in manifesting the jihad. Secondly, spiritual jihad, namely advancement, justice, prosperity, dignity the war against desire such as purifying and sovereignty of human life. Jihad in the heart from the doubt of the God, Muhammadiyah’s perspective is not a arrogance, jealousy, despotism, vanity struggle with violence, conflict and and so on. This jihad can be categorized hostility. In response to the complex as the great jihad. Thirdly, the biggest problems and challenges, Muslims jihad (the biggest struggle or the ultimate should reconsider their strategy from the jihad), is the combination of physical and struggle against something to the spiritual struggle such as teaching, struggle to face something by providing building Islamic schools and prayer the best alternative answers for a better facilities and so on].” life].”

Nahdlatul Ulama’s opinion is also Similar statements can also be found in strengthened by the statement of several the official website of Nahdlatul Ulama. In individual prominent leaders of Nahdhatul an article titled ‘Jihad from the perspective Ulama such as Said Agil Siradj, the general of Islamic law [Jihad menurut syariat Islam]’, chairman of Nahdlatul Ulama and the author argues: Salahudin Wahid (the younger brother of the “Jihad secara istilah memang dapat former general chairman of Nahdhatul diartikan sebagai perjuangan. Tetapi Ulama and former Indonesian president tidak selamanya perjuangan itu identik

dengan fisik. Karena dalam Islam jihad 6 The battle of Badr was one of the most famous dapat kelompokkan menjadi tiga macam. battles in the early days of Islam.

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from 1999 to 2001, Abdurrahman Wahid). In less important than armed struggle. a meeting with Indonesian Muslim farmers, Scientists do their jihad by applying their Siradj stated that Muslims should perform knowledge; employees do their jihad with their best work, teachers with their the correct jihad by improving economic excellent education, leaders with their conditions, improving the quality of life and justice, entrepreneurs with their honesty defending the nation’s security. According to and so forth].” him, this contextual interpretation will help Muslims in Indonesia to gain a prosperous This broad interpretation legitimizes life (NU Online, 2010). In addition, the use of jihad in every struggle in the Salahudin Wahid argues that the biggest context of development and social change in jihad in the context of the Indonesian nation Indonesia. state is to fight against corruption and injustice (NU Online, 2013). In addition to the printed publications, several self-professed moderate Muslim According to the mainstream moderate groups have also published articles related to groups, the term perjuangan (struggle) is the broad meaning of jihad in their websites. regarded as the most appropriate translation For instance, The Center for Moderate of the term jihad in Indonesian language. Muslim (CMM) published numerous articles The term perjuangan in Indonesian about jihad in response to the glorification of language can be used more broadly and armed jihad by Salafi Jihadi leaders and includes any kind of physical, intellectual or their supporters.7 Islamlib.com, the website spiritual struggle. The struggle can be of the Islamic Liberal Network (Jaringan understood as war or battle if the term qital Islam Liberal-JIL) established in 2001 has (fight) or harb (war) is specifically used in also published several articles related to the the Qur’an or hadith (prophetic traditions). contextual interpretation of jihad. In 2009, The use of the term perjuangan can cover a an NGO called Lazuardi Biru (literally broader meaning according to the social means blue sky) initiated a website which condition and the capabilities of Muslims in has published articles and e-books a particular time. The adaptation of the promoting the ‘contextual’ meaning of jihad meaning of jihad with the social condition is in response to the use of jihad to justify a process of contextualization and not a terrorist actions in Indonesia. Republika, the process of constriction of the doctrine of most popular Islamic newspaper in jihad (Romli and Sjadzili, 2004). Quraish Indonesia, has also supported the Shihab, a prominent Indonesian scholar in interpretation of jihad in a more general the study of the Qur’an, supports this broad meaning. In the online version of the meaning of jihad. He says newspaper (www.republika.co.id), Republika “…memberantas kebodohan, has also published news items and opinions kemiskinan, dan penyakit adalah jihad articulating the broad meaning of jihad. yang tidak kurang pentingnya daripada mengangkat senjata. Ilmuwan berjihad dengan memanfaatkan ilmunya, Conclusion karyawan bekerja dengan karya yang baik, guru dengan pendidikannya yang Jihad has been a contested doctrine sempurna, pemimpin dengan across the Muslim world and through most keadilannya, pengusaha dengan periods of history. Arguably, the term jihad-- kejujurannya, demikian seterusnya.” which in Qur’an has a general meaning (Shihab, 1996: 685).

7 Unfortunately, the CMM website cannot be “[…eradicating illiteracy, poverty and accessed anymore because the publisher stopped the diseases are types of jihad that are not operation of the website in 2011 due to financial reason.

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related to any exertion of strength--has been foment rebellion against the perceived anti- used by Muslim leaders to justify wars and Islamic government. interpreted by classical Muslim jurists as a After the fall of Soeharto’s doctrine of war and peace. On the other hand, authoritarian regime the doctrine of the non-violent interpretation of jihad has militaristic jihad was used to mobilize a also been promoted by moderate Muslim paramilitary Islamic group during the scholars to justify less antagonistic attitude conflict between Muslims and Christians in towards colonial rulers during the colonial Ambon in 1999-2004. The doctrine of armed period and maintaining a peaceful jihad has also been used by several non- relationship with un-Islamic authorities and mainstream Muslim groups to argue for the non-Muslims in general. This pacifist establishment of an Islamic state in interpretation has also been promoted by Indonesia and the attack on non-Muslims contemporary moderate Muslims to and westerners. Former members of the denounce the use of jihad as the justification Darul Islam returning from their exile have for many recent terrorist actions. also introduced the ideology of transnational A similar pattern to the global Salafi Jihadi movement into Indonesia. In trajectory of the interpretation of jihad can contrast, the mainstream organizations also be found in Indonesia. Islam arrived in especially Nahdlatul Ulama and Indonesia through a peaceful process, Muhammadiyah reject this transnational therefore the doctrine of armed jihad was ideology and tend to promote the pacifist largely absent in the early Islamization of interpretation of jihad as a nationalist Indonesia. However, since the establishment struggle in education, welfare and economic of Islamic states/kingdoms in several parts development. The media have been used by of Indonesia, the doctrine of armed jihad all groups to articulate different started to be used to justify the wars between interpretations of jihad. the states and the fight against colonialists. Since the nineteenth century, mainstream REFERENCES Islamic movements in Indonesia have Ahmad, Syarwan. 2006. Pesona Hikayat started to build an accommodating Prang Sabi (the Enchantment of Epic of relationship with the colonial rulers. This the Holy War). Accessed 24 June 2014 moderate approach emphasized the pacifist from: http://www.islamicmanuscripts. interpretation of jihad and this info/preprints/Syarwan-2009-pesona- interpretation has become a dominant hps-tobe%20sent.pdf attitude of the majority of Muslims in Indonesia. Al-Qaradhawi, Y. 2011. Ringkasan Fikih Jihad (Translated from Fiqhul Jihad by The militaristic jihad tradition is Masturi Irham, et.all). Jakarta: Pustaka generally a minority tradition in Indonesia. Al-Kautsar. However, the idea has secured substantial following in particular periods of Indonesian Anwar, K. 2011. Konsep Jihad dalam Perang history. In the early years of Indonesian Diponegoro (Study buku Babad independence, the doctrine of militaristic Diponegoro). Unpublished thesis at jihad was used by Islamic organizations to Maulana State Islamic motivate Indonesian Muslims in the fight to University Malang, accessed 15 defend independence and this justification September 2012 from: http://lib.uin- was repeated in the fight against Indonesian malang.ac.id/?mod=th_detail&id=0975 communists in 1965--1966. During the New 0017 Order era the idea of militaristic jihad was Arrahmah. 2014. Jamaah Anshorus Syariah used by small clandestine organizations to Resmi Dibentuk. Accessed 1 May 2015

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Analisa Journal of Social Science and Religion Vol. 1 No. 2 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.352

REASONING OF LIBERAL ISLAM; A STUDY ON ISLAMIC PERSPECTIVES IN LIBERAL ISLAM NETWORK JAKARTA

YUSA’ FARCHAN

Lecturer of Pamulang ABSTRACT University, Tangerang Selatan Indonesia The renewal of Islamic thinking continuously develops from time to time in Address, Surya Kencana Indonesia. This research tries to answer two main problems, they are: how are No.1 Pamulang Barat, the reasoning or ideology developed by Liberal Islam Network (LIN)?; and how Tangerang Selatan, Indonesia are LIN’s main ideas and their metamorphoses? The research applies qualitative Phone : 021.741 2566 - method with hermeneutic approach. The data is collected by library research or 7470 9855 text documentation. The data is collected on August 18th to August 29th 2015. The [email protected]. id research finds that the ideas of Liberal Islam Network show significant liberal signs. From the ontology of text, in reading religious text, LIN’s assumptions are Paper received: 13 July 2016 “the critics over the truth”. LIN applies humanistic approach in reading the Paper revised: 29 October – 4 November 2016 religious texts. This is confirmed by LIN’s defense toward human’s dignity. From Paper approved: 19 the aspect of theoretically analytical tools in reading religious texts, LIN applies December 2016 social sciences, which are socio-historical analyses. LIN uses symbol or semiotics analyses to read the religious text. The main notions of LIN are: First, Islam changes, it is not static; second, context is the first and history is the latter. Here, in reading a religious text, LIN wants to place context (socio-history) proportionally; third, LIN intends to hold God in our ground and history. The metamorphoses of LIN’s ideas are: firstly is to oppose theocracy; secondly is to endorse democracy; thirdly is to endorse gender equality; fourthly is to contextualize religious doctrines; and fifthly is to support pluralism and freedom of thinking.

Keywords: Liberal Islam Network; LIN’s ideology; ideas

INTRODUCTION hegemony triggered critics and resistance The renewal of Islamic thinking was from many parties, such humanitarians, indeed happened much earlier before the liberals, and missionaries. independence era. M. Thaib Umar (1874- Still, the emergence of religious 1920), Muhammad Djamil Jambek (1860- organization also enlivened discourses on 1947), (1878-1933) and H. Islamic thinking. After the establishment of (1884-1954) were figures who Syarikat Islam in 1905, there was had enlivened Islamic thinking in Indonesia. Muhammadiyah founded in 1912 in The awakening of Islamic thinking in Yogyakarta. This organization whose founder Indonesia, which was seeded by these figures, was H. much more had been tightened to Dutch’s colonialism concentrates on education and helps for and imperialism contexts in Indonesia. people by establishing schools, orphanages, From the middle to the end of 19th and hospitals. Since its establishment, it century, Dutch’s colonialism had shown its seems that Muhammadiyah has been dominance of control in almost archipelago. directed into a socially religious modern This led to hegemonies of social, economic, organization which transforms people’s even political orders under infrastructures religious thinking. and values of western colonialism. Later, this

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Persis is another organization that also Azra. They tried to break the dogmatic trap enlivened Islamic thinking in Indonesia. of the tafseer or exegeses of Islamic texts. Persis was established by Minang people In 1998, community of Liberal Islam, who traded to Bandung. It was founded on a which had joined Liberal Islam Network festivity where they discussed ideas referred (LIN), was born. Term of Liberal Islam to al-Munir magazine by Abdullah Ahmad in Network (LIN) in this study refers to the Sumatera and al-Imam magazine in (JIL), an organization Singapore. Haji Zamzam and Haji that develops the liberal ideas on Islamic Muhammad Junus were the founders of discourses in Indonesia. Consistently, I will Persis. They were also successful merchants. use the term of Liberal Islam Network (LIN) They established Persis in 1923 (Noer, 1996: on the next pages in this study. 95-96). The presence of LIN once attracted Another organization that enlivened public attention, especially when Ulil Abshar Islamic thinking in Indonesia is Nahdhatul Abdalla (JIL’s main figure) was sentenced to Ulama (NU). This organization was death by FUUI because of his article entitled established by KH. Hasyim Asy’arie in 1926 “Menyegarkan Kembali Pemahaman Islam” in Jombang, East Java. This organization has (Reinvigorating understanding on Islam) on (students of Islamic boarding school) Kompas daily newspaper, 8 November 2002. and rural people as its major followers. There was one part of the article which is Despite in debate, this organization has been considered to insult Moslems, “There is no frequently called as the traditional Islam. In need to follow Islamic aspects which reflect its development, NU is admitted to play roles Arab culture, for examples are hijab, cutting in seeding the ideas and notions of liberal off the hand, retaliation in kind, rajm (the Islam, especially by its NU’s young practice of stoning), beard, and thobe generation. (Muslim men’s long robe). What should be The mentioning of religious followed are the universal values which organizations above does not relate to the underlie those practices”. context that they are the origins of liberal Many accuse LIN to be “too brave” to Islam. Neither Syarikat Islam, Persis, risk themselves when campaigning their Muhammadiyah, nor NU can be said as the ideas. LIN seems to try hardly to oppose initial generation of Indonesia’s liberal Islam. public religiosity tendency. They consider the On the level of notions, many of these tendency is too convensional because it organizations’ ideas were not in line with depends on dogmatic paradigm. The ideas of liberal Islam. It is important to dogmatic paradigm refers to the tendency of emphasize that the explanations on the religious thought which are based on literally various social religious organizations are to religious texts. The general characteristic of ease the mapping of development of Islam in this paradigm is the absence of tolerant Indonesia. space for interpretation. Everything is based In the next phase, the renewal of on the text (Al Qur’an dan Al Hadist) as the Islamic thinking continuously developed. In final and perfect words of God. Post- 1970s-1980s, there were figures who began dogmatic paradigm is on the contrary. It to enliven discourses on Islamic thinking reflects the religious thinking with the such as Abdurrahman Wahid, Nurcholis contextualization of religious text according Madjid, Kuntowijoyo, Dawam Raharjo, to the on-going social dynamics. In another , , Dawam side, LIN is also considered too exclusive, Raharjo, Said Aqil Siradj, and Azyumardi even some call it as marginal community since it can only attract certain public group.

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In public, the accumulation of “fear” FM (Depok). The other six radios are Radio toward LIN’s thinking can be understood Smart (Menado), Radio DMS (Maluku), because of some points. Firstly, the thinking Radio Mara dan Emas (Bandung), Radio liberalization developed by LIN is considered Prima FM (Aceh), Radio Inisi (Yogyakarta), to be alarming. It does not only break the Radio Anisa Tritama FM (Garut), FM Merak, Islamic perceptions by the previous Islam FM Banten, TOP (Semarang), Radio PAS scholars’ ijtihad (independent reasoning), (Pati), Radio Elviktor FM (Surabaya), Radio but also deviates from the trends of cultural Sonya (Medan), Radio Suara Andalas development and world’s present civilization. (Lampung), Radio Gema Hikmah (Ternate), Secondly, the excessive suspicion on FM Maluku Utara, Radio Suara Selebes Western and non-Islamic elements behind (Gorontalo), FM Ujung Pandang, Radio the LIN’s thinking. Thirdly, some parties feel Nusantara Antik FM (Banjarmasin), Radio harmed by the courage of LIN to break the Mandalika AM (Lombok), Radio Volare FM well-established perceptions. LIN is (Pontianak), Radio Bulava FM (Poso), Radio perceived as seriously dangerous for the Elbayu (Gresik), dan Radio PTPN (Solo). stability and hegemonic perceptions they Meanwhile, the websites that contains have been holding. Thus, many religious discourses on Liberal Islam is doctrines undergo relativism that LIN is www.islamlib.com. For the publisher, LIN feared to change the mainstreams, which are established Pustaka Utan Kayu, a publisher the Islamic perceptions that have been in Jakarta. There at least have been two dominating all the time. books which clearly socialize LIN’s notion. LIN, whose headquarter is at Jalan They are Wajah Liberal Islam di Indonesia, Utan Kayu no. 68, Jakarta, actively develops written by Luthfi Assyaukanie (2002) and critical and liberal religious notions. Some Kekerasan; Agama Tanpa Agama (Thomas names that join LIN are , Santosa, ed. 2002). The ideas also can be Burhanudin, Luthfi Assyaukanie, seen from Term of Reference (TOR) Novriantoni, Hamid Basyaid, Budy Munawar Program Jaringan Islam Liberal; Rahman, Ikhsan Ali Fauzi, Rizal Kampanye Untuk Toleransi dan Pluralisme Malarangeng, Saiful Mujani, and Taufik 2001-2002. Adnan Amal. LIN stresses itself as part of Regarding LIN, There is a study on the the intellectual community (thinker society) Liberal Islam Network or Jaringan Islam which advocates notions related to renewal Liberal (JIL) done by Media Zainul Bahri in of Islamic understanding in Indonesia. 2015, entitled “Ruh Hidup dalam Jasad Despite its young age, LIN is Kaku: Mengenang Peran Intelektual interesting especially for young Moslems Jaringan Islam Liberal (JIL) dalam who are longing for showing Islam as a Diskursus Islam Indonesia”. The result of religion which is full of tolerance, pluralism, Bahri’s study is published in the Journal of and justice values. When LIN reopens the Ilmu Ushuluddin, UIN Syarif Hidayatullah discourses on Liberal Islam via radio, Jakarta, Volume 2, Number 3, January-June, internet, talk-show, and publishers, many 2015. are enthusiastic. One of media used by LIN This article would answer these to socialize its notions is Jawa Pos, a daily questions: How is the reasoning or ideologies newspaper, which publishes weekly articles developed by Liberal Islam Network (LIN)? and notions of LIN. While the radios which and how are LIN’s main notions and their are belong to the channel of Radio FM 68 H metamorphoses? in Jakarta are: Radio Attahiriyah FM (Radio Islam), Radio Muara FM (Radio Dangdut), Radio Star FM (Radio Tangerang), Radio Ria

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THEORETICAL FRAMEWORK related with the study of the language or the Generally the theoretical framework use of language, or rather, how language is applied in this research is interpretive viewed in discourse analysis. sociology. Interpretive sociology was At least, there are three approaches on developed by Max Weber over the paradigm the language in discourse analysis (Hikam, on definition of social realities. Paradigm on 1996; 78-86). Firstly, it is positivism- social definition stresses that social realities empiricism approach. This approach sees are based on subjective assessment. There that the language as a bridge between people are three main principles developed by and objects outside himself. Human paradigm on social definition (non-positivist experiences considered to be directly paradigm or micro paradigm). Firstly, expressed through language without any everybody addresses everything they find in constraints or distortion as far as it is their surrounding based on the meanings for expressed by means of statements that are themselves. Secondly, those meanings are logical, syntactic, and has a relationship with provided based on social interaction between empirical experience. One characteristic of everybody. Thirdly, those meanings are this thought is the separation between understood and modified by interpretative thought and reality. In relation to the processes related to other things they discourse analysis, the logical consequence experience or undergo. of this understanding is that people do not Though theory on social interpretive is need to know the subjective meanings or interpreted from Weber’s effort to values of the underlying statement. This is understand social actions on “meaning level”, because what is important is whether the which he said using systematic versthen statement was delivered correctly according technique, theory of interpretative to the rules of syntax and semantics or not. distinguishes itself because it believes the Secondly, it is constructivism approach. concept of Weber’s essential-positivist on This approach is influenced by the social theories as something objective; an phenomenological thought. Constructivism activity which is freely value (Agger, 2003: rejects the ideas of empiricism-positivism 62-68). that segregate the subject and object of In the context of religion research, languages. In the view of constructivism, interpretive-sociology tries to explain and language is not only seen as objective reality, interpret everything related to “cultural” which can be separated from the subject as a expression of a religion and religion’s presenter of statement. Constructivism problems as precise as possible. Besides, actually considers the subject as a central interpretive-sociology also tries to factor in the activities of the discourse and understand the structure and organization of social relationships. In this case, the subject a religious society and its relation to worldly has the ability to control over the specific life. purposes in any discourse. Each statement is basically the act of creating meaning, an act In addition to the use of interpretive of self-identity from the speaker. Therefore, sociological theory, this research employs a discourse analysis is intended as an analysis critical discourse analysis as a theoretical to reveal intentions and specific meanings. framework to help answer the research questions. The term of discourse analysis is a Thirdly, it is a critical discourse general term used in many disciplines and analysis. This approach would like to correct with different understanding. Although there the view of constructivism that is less are fundamental differences of the various sensitive to the process of production and definitions, the discourse analysis is always reproduction of meaning that occurred

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historically and institutionally. This analysis ideas through the mass media, the internet, ponders that the views of constructivism and other publications. Critical discourse does not analyze the factors of power analysis will look at that every discourse or relations inherent in any discourse. This thought of LIN either in the form of texts or situation leads to the emergence of a critical conversations. It is not something natural, or paradigm. Critical discourse analysis is not fair and neutral but rather as a form of centered on the correctness or incorrectness power struggle, even conflict between grammatical structure or process of majority and minority groups. interpretation as to the analysis of The critical discourse analysis is used constructivism. The critical discourse to comprehend how the reasoning of liberal analysis underlines the constellation of Islam is developed by LIN, and how these forces that happen in the process of ideas represent the power relations between production and reproduction of the meaning the various actors in it. In addition, it equips of a statement or thinking of the subjects. to understand how the ideology of LIN is. Critical discourse analysis perceives Ideology is part of the central concept in the language involvement in the power relations, critical discourse analysis. The texts, especially in the formation of the subject and conversations and other forms of practice are the various actions in the community. a reflection of ideology or particular ideology. (Eriyanto, 2001: 7). In the critical discourse analysis, discourse is not just understood as RESEARCH METHOD the study of language. It uses the language in This research applies qualitative the text to be analyzed. However, the method as the hermeneutic as its approach. language is analyzed here is different from Hermeneutic is used to explain the contents language study in the sense of traditional of a religious text to people as the readers linguistics. Language analysis used is not who are socially distant from the author. only on aspects of language, but also on the Social distance in this context is not only context in which the language or discourse about space and time between the writer and that is produced. Context in this sense is reader of the text. More than that, the social customized for a specific purpose and distance, which is related to the text as a practice, including the power relations written language when confronted to the between subjects. readers, can bear distortion of message. Critical discourse analysis sees Written language such as text will make discourse as a form of social practice that readers difficult to recognize the writer’s allows a dialectical relationship between a psychological condition and situation. So, it particular event with the situation, will be highly possible to misinterpret the institutions and social structures that shape writer’s thought. Hermeneutic approach is it. The practice of discourse may display the employed to develop knowledge which gives effects of ideology; where it can produce and entire and deep explanation on LIN’s reproduce the power relationships between thinking. social classes, such as men and women, the Hermeneutic is an approach in majority and minority groups, and others. qualitative method, especially in In the context of this research, critical understanding textual meaning (Scriptures, discourse analysis is used to investigate how Laws, etc) in a socio-cultural phenomenon. a social group or religious group “fight” Hermeneutic’s main function is to interpret a through the languages. It is the fact that text beyond the language aspects. activists of Liberal Islam Network (LIN) are Furthermore, it is to avoid distortion of very aggressive to fight and campaign their meaning or information between the text

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itself, the writer of the text, and the reader of The data was collected from August the text. Hidayat (1996) reveals three cores 18th to August 29th, 2015. The data in this that have been considered as starting points research is analyzed iteratively or and points of view i.e., the world of text continuously (it does not need to wait until (linguistic aspect), the world of author (the all the data is finally collected). Then, the world of the text’s writer, including God), data is developed during the research. The and the world of the reader. These three have data is analysed from the problem their own worlds which can both support formulations set to the data entirely collected. and deny each other’s given meanings. In addition, it is to analyze the substance of RESULT AND DISCUSSION LIN’s thinking from the script or text on the Liberal Islam Reasoning Liberal Islam. In this context, reasoning is Hermeneutic is one of approaches understood as a positive ideology where the using linguistic logic in explaining and reasoning moves someone or community to understanding by using “meaning of words” act. In this positive definition, ideology can and then “linguistic meaning” as its be explained over the ways of a community approach. In this context, God’s revelations thought. Dissecting the thinking of Liberal were handed down through man’s Islam will be explained by how Liberal Islam communicative languages. (LIN) as a community thinks when they read and understand religious texts. One issue that hermeneutic wants to bridge is the existence of distance between Reading a religious text will explain the writer and reader, that are connected by how LIN looks at problems related to Islam the text. As a result, the problems of and diversities in Islam. And before interpretation appeared. In reading a text, reviewing the LIN’s main notions, it is someone should have an imaginative important to understand the tools used in dialogue with the writer despite both of them reading the religious texts. This is essential live in the different social situations. If a text in order to find the melting point between is not studied nor interrogated critically, Liberal Islam’s notions as the output of human’s (readers’) cognitive consciousness thinking and LIN’s ways to read religious is colonized by the text. texts as the application of tools used. In the context of how to read religious Data Collecting and Data Analysis text, there are four important things to The technique used to collect data is know; (1). How is “the ontology of text” or library research or text documentation. The “the nature of text” seen from the the readers’ texts include books, journals, essays, and perspectives?; (2) how are the approaches papers on LIN’s notions written by the two used by LIN in reading religious texts?; (3) LIN’s activists namely Ulil Abshar Abdalla how are the theoretical tools used by LIN to and Luthfi Asyyaukanie. Although Liberal gain deep understanding generally? How are Islam Network (LIN’s) activists are more the theoretical tools used resulting in Liberal than two figures, this study is focused on Ulil Islam’ ideas?; and (4) How are the semiotic Abshar Abdalla and Luthfi Assyaukanie. tools used by LIN to explain God’s message Both of these figures represent Liberal Islam to human being? Network (LIN) both institutional as well as their thoughts. In addition, Abdalla and Text Ontology: Critics over Truth Assyaukanie are the most prolific activists In reading the religious texts, both who wrote their ideas more intensively than revelation and religious values are clung to other LIN’s activists.

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the community. Liberal Islam ideas seem to called by episteme (a Greek word which have textual ontology as its leaving point; means knowledge). that is an assumption on “critics over truth”. This is LIN’s emphasis on truth which Here the “truth” involves all kinds of is related to time and space. “How do we perceptions. Those perceptions are claimed follow Apostles? Here the writer has the to be the “truth” by religious people, different perspective instead of the dominant especially Moslems. ones. The Apostles, of course, had to deal From the perspective of LIN, God’s with limitations when they interpreted Islam truth is absolute. The other “truths” are in into social and political context in a certain “relativity” areas. Those truths need quests place and time. The Apostles certainly and dialogues. In this context, every single successfully interpreted social and spiritual truth is a quest process, and a quest process wishes of Islam in each context. But what is something relative or proportionate. manifested here was the historical, particular, Related to God’s truths, Abdalla explains and contextual Islam. We are not obliged to that “Knowledge or science on God is the follow the Apostles literally because what accumulation of each truth listed on every they did in the place and time were attempts single page of “Holy Scriptures” or “Non- to negotiate the Islam’s universal values into holy Scriptures”, the written ideas which social condition, along with all barriers come from human’s sense, and even the found or faced. Islam in Madinah is a result unspoken truths (which are not written on of “trading off” between something any religious scriptures). God’s truths are “universal” with something “particular” more enormous than Islam as the religion (Abdalla, 2003b:6). believed by a social entity called Moslems. Based on the formulations of truth God’s truths are even greater than the Qur- mentioned above, it seems that LIN is an, Hadith (hadist, things or actions which deconstructing “truth” into some things. Prophet Muhammad said or did), and all of Firstly, deconstructing the truth; truth is not corpuses resulted during the history of Islam” justified by what is seen “on the surface of (Abdalla, 2003b: 11). the text”, but by the temporal and special LIN starts the critics from the “truths” context. Secondly, it is to deconstruct; that themselves in order to get closer to the everybody should not be in contradictory objects and texts which need to be renewed. over the perceptions of “truth”, Al-Qur’an, In other words, how is truth formulated and hadith which were developed by when someone reads the texts? For LIN, theologians and classical philosopher in the truth is not something metaphorical such as middle age. Finally, is to deconstruct that what the theologians or classical truth is the difference itself, and no single philosophers formulated: the triumphs; of exegeses or perception which become “the truth over untruth, of the good over the bad, only one” owner of the truth itself. of the lost and not-lost, etc. In terms of “critics over the truths”, the In this context, the textual ontology writer wants to convey those discourses, should be viewed from the historical ideas, and perceptions over the religious perspectives of the truths themselves. These texts which are reread by the LIN. It is perspectives are determined by the regarded as part of “critics over the truths” awareness that every single thing about over “perspectives of truths”. They are human is related to temporal, spacial, and criticized, revised, and synchronized by LIN. social situations which cover place and time. This aims to find out the “new truth”. Thus, Thus, truth also depends on special and the ontology of text or the nature of text in temporal context, or which is theoretically LIN’s ideas, is covered in “critic of truth”.

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The text should be reinterpreted and studied religious texts should be reinterpreted along more deeply. with the temporal and special contexts where human exist. Thirdly, the interpretations on

Humanistic Approach: an Effort to religious texts and the religion itself should Defend Human’s Dignity be oriented for human’s avail. How are the approaches used by LIN to initiate the discourse on Liberal Islam? In Analytical Tools on Socio-History: An the history of religions, there are at least two Effort to Contextualize Religious Doctrines approaches in terms of teaching and transforming ideas; theological and After mapping the LIN’s approaches in humanistic approaches. The theological reading religious texts, the next step is to approach means that a religion or a religious review how the analytical tools used to issue is defined in its highest reality, and that dissect the texts. The texts, which are put in is why it is in its single tongue. Commonly, context of “critics over truths”, presuppose theology is called as a science or critical opportunities to revise since no text is thought (logos) about God (teos). But, since absolute. In this regard, temporal and special theology comes from tradition and religious dimensions have essential positions when we spirit, there is a tendency to justify God’s read a text. Spacial and temporal dimensions revelation. This is underlined by the spirit of can be in the past, present, and future. This faith or belief (Hidayat, 2003:189). means that the text is always related to the Meanwhile, the humanistic one in the historical background of the text itself. context of religions can be approached by From the above point, it can be said plural languages or tongues. that all LIN’s notions seem to apply It is clear that the notions initiated by analytical tools of social sciences. LIN uses a humanistic approach. This Furthermore, the most frequently used of approach is confirmed by its efforts to those, is the analytical tools on socio-history. defend human’s dignity over claims of In Abdalla’s words, this approach is called as divinity. In this context, Abdalla (2003a) has non-bibliolatristic. Non-bibliolatristic an opinion that “The main purpose of approach is the opposite of reading text religion is to exalt human’s dignity. using bibliolatristic approach. If Revelation is the means to reach that bibliolastritic see from the angle of the text purpose. The first focus of a religion is as something “final and perfect”, non- human, not only God. A popular assumption bibliolatristic emphasizes the importance of that human’s main obligation is to “worship” the ethical aspects that underlie the religious God. This misunderstanding derives from texts which have universal values. the understanding on this verse "wa ma In the tradition of social sciences, non- khalaqtul jinna wal insa illa liya'budun". If bibliolatrictical approach is as the same as we try to understand this verse in a popular socio-historical approach. The new way to framework which tends to be anti- read the Al-Qur’an is not based on the old humanistic, it can mean that religion is the assumptions. All the provisions literally conquest over mankind. listed on Al-Qur’an are not permanent, and Based on the spirit of humanity are adhered to, yet nor applied at all times confirmed by LIN in its argumentations, there nor places. This is frequently assumed by are three conclusions we can take from the quoting Surah (chapter of Al-Qur’an) Al use of humanistic approach by LIN. Firstly, Maidah (QS 5:44-47) “whoever does not the aims of religion and revelation are to judge by what Allah has revealed - then it is exalt the human’s dignity. Secondly, those who are the disbelievers, tyrants, and

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atheists”. This assumption should not be in What Abdalla confirms above that textual framework, but this has to be in presupposes that there are efforts to ethical framework concepts derived from the dismantle over basic or key concepts, certain Al-Qur’an. stories, and experiences. These certain aspects later are considered as symbols to

Semiotics: A Tool to Understand Texts interpret by using the socio-historical sets. as Signs The implementation of semiotics can In reading and understanding text, be traced, for example, when LIN lives up there is actually an imaginative dialogue and understands the Islamic “values” such as between the reader and the writer. This is hijab, rajm (the practice of stoning), qisash why we need to listen (reciprocal listening), (the right of a murder victim’s nearest to tolerate (tolerance), and to respect each relative to, if the court approves, takes the other (mutual respect) in order to manifest a life of the killer), beard, thobe (Muslim true and productive dialogue. However, the men’s long robe), etc. In case of hijab, for absence of interlocutor who is represented example, LIN says that the essence of by the text has made semiotics as a guide to wearing hijab is wearing garments which understand the text. meet the generally appropriate standard (public decency). “Public decency is, of In reading the text, LIN clearly applies course, flexible. It evolves in line with analyses of symbols or what is called by cultural progression” (Abdalla, 2003b: 4). semiotics. Semiotics studies the functions of signs found in the text. This plays role to The application of semiotics should be guide the readers to understand the seen through LIN’s perspectives on meanings contained in the text (Hidayat, dimension of human’s freedom as the 2003:177). Semiotics is an interrogation over essence of movement of Islam liberalization. the codes attached by the writer so that the Living up what are beyond the symbols is reader can enter the space of meanings highly influenced by humanistic approach within a text. used by LIN. Here, the religious texts are interpreted for human’s benefit instead of The model of reviewing text by God’s interest. Ultimately, the analysis of analyzing signs will be found in LIN’s semiotics is also directed to human’s benefit notions. In this context, Abdalla (2003c) and dignity. stresses that, “… each text always contains levels of interpretations. A text does not speak by itself to the society who accepts it. LIN’s Main Ideas Qur’an, for example, cannot speak on behalf Before dissecting LIN’s main ideas, it is of God without “tafseer people” (ahlut ta’wil) important to explain the principal visions of who equalize the Ahlul Kitab (The people of Liberal Islam. The confirmation of ‘liberal’ the book) who make the scripture speaks to from ‘Islam’ certainly refers to the meaning them. Sayyidina Ali said, “Innama of the word ‘liberal’ itself. Liberalism is a yuntiquhur rijal” (and behold, the mushaf or belief that confirms that human freedom is Qur’an speaks because of the people). The undoubted. This freedom is a logical word “rijal”, which means “men”, is really consequence because of the humanistic facts; biased on gender. It is as if only men who diversities, heterogeneity, and pluralism. can “speak” the Qur’an, and women can only These facts are commonly called as pluralism. be silent and listen to the “voice” of the men). Thus, liberalism is confirmed by human This implies that religious texts cannot exist freedom. as something meaningful without Next, the principal vision of Islam intermediaries. liberalization project is aimed to free Moslem

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people at least from two things. Firstly, it is Islam, which is a universal religion that to free Moslems from colonialism and opens for changes, has become interesting colonization (started from the movement of discourses and debates between both the awakening of Islam in 19th century) Moslem and non-Moslem intellectual. LIN’s which encompassed almost all Islam in the notion on Islam continually change is the worlds at that time. Secondly, it is to free counter perspective of “essentialist- Moslems from religious thinking and fundamentalist” followers’ claim. They view behavior which inhibit them from that Islam cannot change. progression. That these two elements have In short, one of LIN’s points of view is caused – effect patterns and antagonistically that Islam is not static. It’s dynamic. It lives cannot be confronted each other. But, the and changes as the times go on. The present accentuation of liberal Islam consequence is that there are possibilities to movement is on the second domain that is continually interpret Islam according to the how the Moslems can release themselves on-progress social formations. from rigidly dogmatic thoughts.

From the liberal great vision of liberal Context First and History Later Islam above, the main ideas of LIN are as One of substantial problem faced by follows: Moslem is how they can adjust to the changes in one side, but in another side they Islam Changes, Not Static can live in accordance with what the In the perspective of LIN, Islam is set guidance of religious texts demand. as a living organism; a religion which is Addressing to this case, the Liberal Moslems growing according to the pulses of human do not view text as something “non- development. “Islam is not a dead negotiable” that does not need monument carved in 7th century, and then it reinterpretation. cannot be touched by history” (Abdalla, In real life, text and context rely so 2003b: 3). In line with Abdalla, Assyaukanie much on each other that context can (2005) states that, “… Islam is a historical sometimes cancel text’s conventions itself. product which comes and grows in the The position of a context as something context of human’s welfare. There are important has been used by the convention neither Islamic teachings nor doctrines that of Fiqh Law “al’adah muhakamah” (cultural can fully survive. Islam changes and adjusts usage shall have the weight of law) where itself to the time and situation. As a universal custom can be the source of law. It states religion, what Islam must do is to adjust that text is flexibly interpreted in line with itself to changes. If Islam refuses changes, it the highly dynamic society’s progress. highly opposes its nature as a universal religion. It seems that LIN tries to demolish the textual “regime” or to break down the It seems that tafseer on Islam as a deepest dimensions of textual architecture. living organism continuously grows This is done by initiating that the highly (changes). This is based on the facts of “ultra theo-centric” theological insights of historical movement which always changes. Moslems do not heed takreem concept (the Islam is lived up as the guidelines for the live recovery of human), which is emphasized in of humankind. This proves that Islamic Islam. Ulil firmly states, “It is awkward, that values should be discussed in a dialogue Islamic concepts which are so bright, within the changes of time and place. In optimistic, and hopeful on human (human other words, Islam has to stay alive treated as caliph, Qs: 30 and 17-79) are anywhere. apparently not reflected through some

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Moslems’ perspectives in seeing human’s Therefore, it is why LIN wants to position in interpreting the texts; that is propose a more balance perspective on text; human’s “agency” to interpret the texts is not as the text or revelation in real context where taken into account. Even if it is taken into people actively “engage with” the text. account, the agency is still controlled by the Human’s experiences and the revelations text”. complete each other. They cannot be separated. In short, revelations along with This clearly shows that in reading a human’s experiences (including senses) text LIN wants to position the context (socio- share the same position and “epistemological” historical) proportionally. LIN views that status in the action of interpreting. textual supremacy is neither a neutral nor free process. They, even, consider that the Even, by pointing out the hierarchy of textual “regime” becomes stronger because it sources of Islam laws, Abdalla emphasizes is affected by certain interests. that there are only two sources, they are: the revelation and society’s experiences Abdallah quoted Prof Nasr who said (Madinah) in struggling with the revelation. that “the supremacy of texts is really Those two sources share the same position. centralistic. In addition, this is regardless of Abdalla (2003c) emphasizes, the social and political context in that time”. As we know, the determination of mazhab “According to Qur’an’s concepts on (creeds) in Islam was in 3rd – 4th century ‘takreem’, we should have brought the Hijriyyah. In the history of Islamic tasyri’ society’s historical experiences as the source whose position is the same with (Islamic legislation), this is called as taqnin the revelation itself. What I mean by period, or mazhab codification. In this ‘experiences’ here are the progression of period, a threat of “political disintegration” situation in every single society. In other gradually came up. The dynasty of Abbasiyah words, I do not consider the revelation as in Baghdad was threatened by the presence a ‘text’ which is completely apart from of small kingdoms (duwailah) in the outskirt the continuous human life….on the of imperial Islam. They started to feel contrary, what I want is that the revelation, along with experiences, and “insecure”. At time like this, the parishes felt real human’s lives, work dialectically to the need of security. Moreover, one formulate the truth of religious mechanism to gain the feeling of security is teachings.” by upholding the textual authority as the absolute guideline. Holding God in Our Ground and What we refer to texts here are History certainly the major religious texts (Qur’an Started from the perspective that the and Sunnah). They are considered as the main aim of a religion is to exalt human’s guidance for Moslems. Al Qur’an for most of dignity, thus the first focus of a religion the present Moslems is believed to be the according to LIN is for the human same Scripture revealed in 1400s years ago. themselves, not merely God. Most Mostlems This belief, by LIN, is considered as still interpret the concepts of God in formulation and theological wishes created exorbitant framework. This idealization at by the Ulema as part of formulation of least means: God absolutely rules so and Islamic doctrines. humans are subject to God’s will: and the Assyaukanie (2003), furthermore, one and only God (God who does not ally, states that, “The nature and history of Qur’an and exists in Allah’s concept). composing itself was full of complexities and This concept of God presupposes that full of debates, conflicts, intrigues, and God is a “worshipped” object, has no fakes”. difference with a “dead” or a “fixed” object.

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Worshipping in this context is always So, the LIN’s tafseer or interpretation something unilateral. It is not a dialogue on concept of the earthed and historical God process between subject and object. If this is is directed to free the people from the traps; put in Buber’s philosophical framework, the traps that oppress the people structurally there will be Allah and human relation, just from the way of thinking and practically like “I-it”, “I and his/her” relations. Allah, in from the freedom. the worshipping context, has been “nounized”

(considered as an object/a thing). The The Metamorphoses of LIN’s Ideas worshipped Allah is fixed and ‘idolized’. After explaining LIN’s main ideas, we Related to this context, Abdalla (2003a) need to trace back the metamorphoses of emphasizes, “I think human should have LIN’s notions. In this context, the relation with Allah in that way. The right metamorphoses cover the firm and concrete relationship between human and Allah is in notions aimed to benefit our lives as a nation. ‘I-Thou’ framework”. The religion, which is In other words, the metamorphosis will be based on “I-it” worshipping framework, will traced from Indonesia’s basic need as a only degrade the human’s dignity and Allah nation to manifest the social justice for itself.” people. So, LIN thinks there is a need to The metamorphoses of these notions reinterpret God who we hold on our ground are different from the general notions used in the worldly life context. God indeed rules, by liberal thinkers based on Kurzman’s six knows, and owns absolute will. But what are states of liberal mind. Even though there was the God’s manifestations in the world? The a “consensus” from all liberal thinkers on the earthed God, by LIN, is the God who is tried six states of mind of Liberal Islam, we will to be understood under certain contexts. The only specifically trace and focus on the LIN’s contexts belong to how God’s power is prior ideas. formulated? Thus, this is not merely about carrying around the general creed; such as Assyaukanie (2001) tries to “limit” the that God is Almighty, Most Holy, etc. metamorphosis of liberal Islam’s notions into four main agendas, they are: politics, It is clear that the earthed and tolerance, woman emancipation, and historical God naturally is the God itself. But freedom for expression. Based on the by human, God is viewed in a distinguished mapping of the four agendas, the formulation, conception of perspective, etc. metamorphoses of liberal Islam are as God is also understood as the unification follows: with concept of Allah (the one and only God). The Only God is the God that can be formulated by anybody who belongs to God’s Opposing Theocracy creatures, including human, animal, genie, LIN’s perspectives clearly oppose angle, and so on. The only God is of course theocracy or the idea of political Islam which the natural God, who is understood based on tries to apply the concept of Islamic Sharia as historical nature which depends on the the guidance to live in a nation. The central context of its society. The natural God is not theme of debate on theocracy has been the only understood based on the names written relationship between the religion and the in Al-Qur’an and Sunnah. For example, a nation. Since this country was established, different society has a different name there have been so many discourses on addressed to God; Allah in Arabic, Gusti in Islamic Sharia issued. The debate seems Javanese, God in English, Yahwe in Jew, etc. endless, especially because the discourses on

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Islamic Sharia are massivized when political In his editorial, Burhanuddin claims that moments arise. most Islamic Syariah activists are not ready to deploy Islamic shariah in the rational Since the Old Order, some groups have public discussion. For example, the topics of consistently fought to make Indonesia as an “sharia cannot be voted” and “sharia is much Islamic Nation. But, the discourses on better than secular constitution” mark out Islamic Sharia are always arisen as political the recently annual meeting of People’s power, and it always uses political moments, Consultative Assembly (MPR). such as election. Instead of warranting the political and The relationship between religion and civil right of citizens, the people who propose nation has existed since long time ago. But, it Islamic Sharia do not manage Saiful Mujani seems that most Moslems want an as “public benefit index”. If since the overarching reference. The consensus on the beginning of its existence Islamic Sharia acceptability of Pancasila as the guidance to always promulgates authoritarianism’s live in a nation cancelled out the will of some shortcut, then it is hard to deny impossibility parties to apply Islamic Sharia. Even, NU or to hope them to lend their hands for and Muhammadiyah still stick to their public benefit index. Assyaukanie includes commitments that Sharia actually has been the opposition over theocracy or Islamic put into pratices individually by the Moslems. Khilafah system into first agenda which will So there is no need to formalize it. LIN fight for. Moreover, both the neo-modernism and post-traditionalism groups consider that Endorsing Democracy the debates on the religion – nation relationship has ended. They have a Endorsing the establishment of perspective where forms of constitutional democratic system is a LIN’s prior notion. systems are ijtihadiyyah (derivative) matters. Ulil Abshar Abdalla situates the democracy Furthermore, the Liberal Islam reflects that as a social structure which clearly separates Islamic Sharia is merely a bunch of universal political and religious power. Abdalla argues and abstract principal values. How the values that religion is a personal affair. Meanwhile can be real and can fulfil the needs to deal the control of public live fully depends on with a problem in a certain time is entirely how the society deals with democracy handed over to the human’s ijtihad. procedures. Universal values of a religion is certainly hoped to shape the public values, There are perspectives that Sharia state but the religious doctrines and practices are is a “complete package” or God’s tip to deal particular affairs of every single religion. with any problems in any age. These perspectives are the manifestations of In LIN’s perspective, democracy ignorance and inability to understand God’s presupposes the appreciation on pluralism sunnah (provisions). Proposing Islamic facts and freedom climate as parts of human Sharia as the solutions for all the problems, rights. Assyaukanie (2001) views that in a shows that we have no will to think. And very plural Indonesia the quest for pluralism what is worse is actually an action of theology is something non-negotiable. escaping. Escaping has been the source of Madinah people, who were led by the retrogression anywhere (Abdalla, 2003b:10). Prophet, are frequently used as the model of inter-religious tolerance in Islam. Through One book that clearly represents LIN’s this model, Islam is considered to be views on Islamic Sharia is Syariah Islam: respectful, inclusive, and tolerant to other Perspectives of Liberal Moslem which was religions. However, Assyaukanie states that published by LIN and The Asia Foundation. Islam’s theological principles on inter-

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religious lives are not restricted to the experiences in Madinah. Gender Equality If we trace back, LIN’s notions to LIN has very different views on support democracy share the same points women’s rights from the conservationist’s with the thought of Liberal Islam’s previous views (fundamentalist’s views) who reckon generation. Many perspectives on democracy, them as the “second creature” or the for example, can be found through Nurcholis subordinate of man. The Liberal Moslem Madjid’s thought. Cak Nur whose nick name holds that men share the equal position with is Cak Nur said that Moslems’ commitment women. to the ideas of democracy is a must. This LIN’s perspectives on gender equality commitment is not because normatively seem to share the ideas of liberal Islamic teachings are in line with the ideas intellectuals both in world of Arab and on democracy. More than that, democracy is Indonesia which hold special cares on gender functionally a system with open rules. affairs. LIN’s perspectives on this issue “System of political democracy is apparently are influenced by figures like essential, especially for Indonesia. This Qasim Amien (Egypt), Amina Wadud M is because Indonesia needs a set of (America), Fatima Mernissi (Maroco), system which can correct the Muhammad Syahrour (Syria). These figures government and the use of power by tried to repute gender affairs in broader and public control. The public control must more objective ways. Assyaukanie says that be based on constitutional conventions. Indonesia has succeeded on economy, the early Islamic doctrines, which tended to better education, and political marginalize the women, must be viewed in stabilities. As the logical consequence, special context and locality. So, the the open and more political interpretation on Islamic Sharia is essential participations are essential in the level to be parallel with the basic Islamic of public. This can be realized if principles on women with the socio- Indonesia decides and develops historical context of the Islamic doctrines on democracy as a choice in order to build the national system” (Madjid, women. 1998:242) Some intellectuals in Indonesia who Besides Cak Nur, many perspectives on specially pay attentions to discourses on democracy can also be found through Gus feminism are Nasarudin Umar, Faqihudin Dur’s thoughts. Gus Dur opined that Abdul Qudir and Masdar Farid Mas’udi. democracy has the principles of equality. The idea of feminism is very important This applies to each citizen, regardless of in the liberal Islamic movement because it is their religion or faith, sex, ethnicity, etc. deemed in accordance with the liberal While religion principally just differentiates stream or doctrine of liberal Islam. Liberal people based on their faith. According to Gus Islam Network (LIN) fully supports to Dur, if a religion wants to take role in equality of gender and the rights of women. establishing democratic society, it firstly has This is different from the dominant groups to be transformed internally. in Indonesia that legitimate gender Thus, LIN’s emphasis on the inequality. importance of democracy is why LIN LIN’s thought started from a endorses a “secular regime”. This means that perspective that Islam does not distinguish the state should let religious affairs become between the position of women and men. In personal affairs, or the state should not take other words, Islam puts the women in a further role in regulating religious matters. respectable position. The doctrines of Islam essentially provide a high regard for women.

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It is at least showed in the Qur'an, Surah Al economy and culture. The issues about the Hujarat: 13, Al-Ahzab: 35, and Al Ahqaf: 19. hijab, confining back the women, LIN believes it and invites people to maintaining the beards, shortening the pants, understand the verses on polygamy, and all of symbolic Islam in the community inheritance, interreligious marriage, are furu'iyyah (branches) affairs. The Justice leadership and other verses in their socio- must be realized in the form of systems and historical contexts. rules, laws and in its practice”. (Abdalla, 2003b; 8). Liberation of and protection for women's rights are among major concerns of With regard to women rights, Abdalla liberal Islam activist. In the Islamic world, had responded Mody al-Khalaf’s article in we can see names like Amina Wadud Muhsin, 2004. Mody is a columnist women from Rifaat Hassan, Fatima Mernissi and Nawal el Saudi Arabia who lived in Riyadh, and her Shadawi, as intellectual women who are article is published in English language concerned about the empowerment and newspaper, Arab News in November 5, 2004. liberation of women against patriarchy In her article, Mody questioned and system in the world. protested strongly to immigration officer who stopped a woman in her traveling. Related to the thoughts of Amina Immigration officials argued that she was Wadud, Lutfi Assyaukanie looks that he fully not accompanied by her legal couple, supports the ideas of Amina. Assyaukanie although in fact, a woman was accompanied declared "I am impressed with Amina. by her brother. In this case, Abdalla although she is very modern and has a supported and justified the Mody’s reasoning. forward-thinking, she still wears hijab, and Abdalla said, "I was wondered to read the recites the verses of Quran fluently. One of Mody’s article. In the country like Saudi the misogynist view maintained until present Arabia, the voice like Mody is a rare days in the doctrine of Islam is that the statement. I'm not sure whether it can be women are forbidden to become a priest in published in the Arabic version in the official the prayer. According to Amina, it is the view newspapers there” (Abdalla, 2004) of jurisprudence that contradicts with the spirit of Islam, particularly in social equality. Islam respects the role and status of women Contextualization of Religious and place them equal with the men, Doctrines including in worship. I feel lucky to know Reinterpretation, both by and meet two Amina. In my opinion, Amina reconstruction and deconstruction, has Rasul and Amina Wadud are the heroes, who become the characteristics of LIN. We have deserve to be regarded as role models of discussed the contextualization of religious Muslim women in the modern world” text on LIN’s main notions. So, here the (Assyaukanie, 2009) discussion is limited on how LIN interprets the textual religion into ubudiyah LIN has been truly focusing on the (worshipping) and muamalah (human substance of the doctrines of Islam, interaction). especially about justice in all fields, including the justice and gender equality. Related to To respond the ubudiyah justice system, Abdalla underlined, "the (worshipping), Abdalla says that “Related to enemy of all religions is an injustice. The worshipping, I stand on the clear rules i.e., main values of Islam is equality. I think that following what the religion says. Things the most important of Islamic mission now is belong to ibadah mahdha are shalat (prayer), to establish the justice in the world, fasting, and hajj (pilgrimage). I also follow especially in the fields of politics and things regulated by the religion which belong

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to “akhwal Syakhissyah”, for examples certain historical context too. LIN really fornication, math’umat (foods), and endorses to both reconstruct and deconstruct masyrubat (drinks). It is impossible for me the religious text related to muamalah to justify fornication because of “my way of affairs according to historical context thinking”. It is the part where we do not need (spacial and temporal aspects). to interfere much further” (Abdalla, 2003b:

259-260). Pluralism and the Freedom of Thought This clearly shows that related to Pluralism is a belief which stresses that ubudiyah affairs, LIN does not deconstruct there is only one humanistic fact that is the texts which have become the religion’s diversity, heteroginity, or the pluralism itself. rules or God’s products. But, substantially The emphasis is on the recognition of group, the context still involves some forms of individuals, community, sects discourse, and worship such as shalat, fasting, hajj, food, all forms of differences as acceptable and and drink. These are religion’s oders. There conserved facts. is still an open ijtihad room on more detailed In this emphasis, the meaning of ways of worshipping. pluralism covers some things. Firstly, When the religious affairs, which pluralism eliminates absolutism, truth claim, become the rules of a religion, are detailed and self-justification by hypocrating others. into highly specified things, those detail The absolutism is not a pluralism because things will be ijtihadiyah area for human. absolutism never admits what other groups The rereading of the religious text then justify. A truth claim is neither form of should be done. pluralism because truth claim only justify its Meanwhile, in muamalah affairs, LIN truth. Secondly, pluralism requires views that in muamalah aspect, every single relativism in understanding, interpreting, thing should be determined by “social deal” and articulating all forms of various groups as the result of public discussion based on senses. Thirdly, pluralism requires tolerant fundamental Islamic values. Related to this attitude. Every body should respect the context, Ulil says, plurality of others’ as someone wants to be respected. “… regarded to my social interaction, I stand on other rules of: al ashlu fi al Facts on diversities, either in religions mu’amalat al-hillu (whose last part of the or Islam itself, are interpreted into pluralism proposition I don’t agree to, that is illa language. In the context of Islamic diversities, ma dalla dalilun ‘ala hurmatihi). The “Islam is only one. It is clearly ablaze for main rule of social interaction is the everybody. Yet, this one brings heterogenous social deal. As the example, in the law of stealing, I am obliged to hold on main interpretations. Accordingly, Islam appears principles in ‘maqasidus syariah’, that is in many faces although Islam is only one. to protect the property rights (hifdzul In the contexts of religious pluralism, mal) and this has to be done in positively Assyaukanie (2001) asserts that, “Al Qur’an, legal framework of a nation. And this is handed to social deal, deliberation, as the scripture which becomes reference to consensus, etc” Abdalla, 2003b: 255). Moslem theologicians, has so many verses ordering the Moslems not only to respect The explanation above clearly explains other religions, but also to ask them find that LIN’s perspectives on muamalah shows similarities (kalimatun sawa’) (Q.S.3:64). In that LIN totally thinks that the rules some other verses it is stated that Allah established by Islam, either in Al Qur’an or guarantees the followers of other religions Al Hadist, are just the manifestations of such as (Jew, Christian, Sabean) to gain certain fundamental Islamic values from rewards according to their good deeds. They

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are also warrantied to be in Allah’s When it is said that human’s senses can protection (Q.S.2:62 dan Q.S. 5:69)”. determine those boundaries, it does not mean that the senses already recognize the LIN views that both individuals and boundaries since the beginning. Human’s group are part of ummah that share the senses develop, experience evolution, and same position. Religion is the means of become mature. faithful men to develop their moral quality, not to hostile nor deny. In Islamic context, senses have proactive roles to interpret and to describe Seemingly, the admission of LIN over the ideas of divinity found in revelations. religious pluralities is based on ahlul kitab Revelation highly plays role in enriching (people of the book) concept, which is part of human’s insights to understand the “good” discourses in Islamic studies, considered as and “bad” boundaries. Every single Islam contribution for pluralism. The revelation presents a certain insight on scriptures of Ahlul Kitab emphasizes that something “good” or “bad”. Revelation can Islam admits, secures, and warranties the exalt human’s dignity into higher level and followers of other religions. When a religious quality to understand those boundaries. community is put into ahlul kitab framework, the community’s right and freedom to Revelation, however, can degrade perform the worship are automatically human’s senses if the revelation experience admitted. Eventhough there is a controversy “vulgarities”. This happens as revelation in Islam itself; whether there are still ahlul arrogated by worldy temporal interests. To kitab nowadays or they only existed in recover the revelation and reach its integrity Prophet era. Here, LIN outwardly gets out of as sources of morality, the fully responsible the controversy by agreeing that ahlul kitab and integral human’s senses are needed. still exist up to now. LIN thinks that this Revelation is like a limitless horizon. concept as a means to respect other religions, Human’s senses are impossible to reach the which emphasizes Islam’s admission over horizon of revelation. Because the horizon of other communities. revelation is definitely broad so that anybody can claim something in common over While on the freedom of thinking, LIN revelation. Integrity of human senses itself is clearly stresses the need of man freedom in the warranty that revelation can be utilized interpreting God’s message to human by the accurately. intermediary of Prophets. LIN thinks that neither God’s language nor the language of Human’s autonomy and freedom are its creature can be understood or equated. In also emphasized through a Prophet’s hadith this very point, there’s a need to saying “innamal a’malu binniyat”; actions interpretation which demands the freedom are not ‘genuine’ deeds without the of thinking in order to develop logical and responsibilities of desire and emotive critical thinking. intention. Another hadith states “niyyatul mu’min khairun min ‘amalihi”; the The freedom in this context is, of subjective desires and intentions are nobly course, unlimited, or equalized to permissive better than actions. The area of intention is attitude (immahiyyah); the attitude of in the area of human’s subjectivity; this area tolerating everything without recognizing has freedom characteristics. Then, the certain limit. The emphasis of freedom (as objective rules, established by religion, do the spirit of liberalism), according to LIN, is not mean anything in religious framework if due to a basic understanding that human’s it is separated from subjective human’s senses are actually autonomous. Human’s motives. senses can reach the “good” and “evil” boundaries and the feasible boundaries.

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Thus, freedom is a non-negotiable sign systems hidden in the text. Thus, the humanistic dimension. Freedom, in the readers can reach the message in it. context of Islam liberalization, means that by Started from the initial vision of Islam exalting the dimension of human freedom, liberalization – to free Islam from and positioning human’s on religious colonialism and ways of thinking or religious appreciation, we have recovered the integrity actions that inhibit them from progression – of revelation in Islam itself. the notions of LIN cover: firstly, Islam changes. It’s not static. In the perspectives of CONCLUSION LIN, Islam is placed as a living organism; a From the result of the research, it can religion that develops in accordance with the be concluded that the reasoning of Liberal human’s progress. Secondly, it is important Islam Network (in the positive ideology to put text in history and to give priority on definition which drives a community), has a the context. Here, LIN wants to place context highly liberal style. LIN’s reasoning or (socio-history) proportionally in reading a ideology, which dissected through ways of text. LIN views the supremacy of a text the thinking or ways of reading religious texts, Moslems depends on is not a freely neutral result in liberally religious thinking. process. Thirdly, it is a must to always have God in our ground and history. LIN thinks From the ontology, in reading religious that we need a new interpretation of the text both revelation and religious values earthed God in the context of worldly life. clung to the community, LIN starts from an assumption on “critics over the truth”. The The metamorphoses of LIN’s notions “truth” in this regard involves all remarks some points i.e., to oppose the perspectives on all problems claimed as truth theocracy; to endorse democracy; to endorse by religious community, especially the gender equality; to contextualize religious Moslems. doctrines; and to endorse pluralism and freedom of thinking. From the approach used in reading religious text, LIN clearly applies humanistic approach. This is emphasized by its defense REFERENCES on human’s dignity over the claims on divinity. According to LIN, the main aim of a Aly, Anne. 2011. Terrorism and global religion is to exalt the human dignity, and security, historical and contemporary the first focus of a religion is on the human perspectives. South Yara Australia: Palgrave Macmillan. themselves, not only on God. Abdalla, Ulil Abshar. 2002a. “Islam Warna- In the theoretical analysis tools in warni.” Accessed August, 20, 2015 from: reading religious text, LIN applies analyses http://islamlib.com/gagasan/pluralisme on social science, they are socio-historical /islam-warna-warni/ analyses. It seems that LIN wants to propose Abdalla, Ulil Abshar. 2002b. “Menyegarkan a new perspective in reading religious texts Kembali Pemahaman Islam.” Kompas, 8 i.e., socio-historical analysis tools. In November 2002. Abdalla’s words, this is called as non- Abdalla, Ulil Abshar. 2003a. Agama, Akal bibliotristic approach. dan Kebebasan: Tentang Makna LIN applies the analysis of symbol or ‘Liberal’ Dalam Islam Liberal. Accessed August, 19, 2015 from: semiotics in reading religious texts. http://www.seasite.niu.edu/trans/indon Semiotics or semiology studies functions as a esian/concordance/jaringan%20islam% guide for the readers in understanding the 20liberal-ulil1.htm

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Abdalla, Ulil Abshar, et.all. 2003b. Islam http://islamlib.com/?s=merenungkan+s Liberal dan Fundamental: Sebuah ejarah+al+quran Pertarungan Wacana. Yogyakarta: Assyaukanie, Luthfi. 2005. Islam Yang elSAQ. Terus Berubah. Accessed August, 28, Abdalla, Ulil Abshar. 2003c. “Menghindari 2015, from: ‘Bibliolatri’ Tentang Pentingnya http://islamlib.com/politik/dunia- Menyegarkan Kembali Pemahaman islam/islam-yang-terus-berubah/ Islam.” Paper presented at a seminar, Assyaukanie, Luthfi. 2009. Dua Amina. hosted by Paramadina University. Accessed August, 21, 2015 from: Jakarta, 8 February 2003. http://islamlib.com/gagasan/dua- Abdalla, Ulil Abshar. 2004. “Kisah Dari Arab amina/ Saudi.” Accessed August, 21, 2015 Eriyanto. 2001. Analisis Wacana. from: Yogyakarta: LKiS. http://islamlib.com/keluarga/peremp uan/kisah-dari-arab-saudi/ Hidayat, Komarudin. 1996. Memahami Bahasa Agama; Sebuah Kajian Agger, Ben. 2003. Teori Sosial Kritis: Kritik, Hermeneutik. Jakarta: Paramadina. Penerapan dan Implikasinya. Yogyakarta: Kreasi Wacana. Hikam, A.S. Mohammad. 1996. Bahasa dan Politik: Penghampiran Discursive Amstrong, Karen. 1984. A History of God. Practice. In Bahasa dan Kekuasaan; New York: Ballantina Books. Politik Wacana di Panggung Orde Assyaukanie, Luthfi. 1998. “Tipologi dan Baru, Yudi Latif and Idi Subandy Wacana Pemikiran Arab Kontemporer.” Ibrahim (eds.). Bandung: Mizan. Jurnal Pemikiran Islam Paramadina. 1 Madjid, Nurcholis. 1998. Dialog (1). Keterbukaan, Artikulasi Islam dan ______. 2001. Empat Agenda Islam Yang Wacana Sosial Politik Kontemporer. Membebaskan. Accessed August, 21, Jakarta: Paramadina. 2015,from: Mujani, Saiful, et all. 2003. Syariat Islam: http://islamlib.com/gagasan/islam- Pandangan Muslim Liberal liberal/empat-agenda-islam-yang- (ed.Burhanudin). Jakarta: Jaringan membebaskan/ Islam Liberal dan The Asia Foundation. Assyaukanie, Luthfi. 2003. Merenungkan Noer, Deliar. 1996. Gerakan Modern Islam Sejarah Al Qur’an. Accessed August, 19, di Indonesia 1900-1942. Jakarta: 2015,from: LP3ES.

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Analisa Journal of Social Science and Religion Volume 01 No. 02 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.349

SHIA COMMUNITY (A RESEARCH EVERYDAY LIVES OF THE SHIA COMMUNITY IN SALATIGA, CENTRAL JAVA)

RETNOWATI1 AND YEDI EFRIADI2

1Satya Wacana ABSTRACT Christian University Salatiga Address: Jl. Diponegoro This research seeks to explain the existence of Shia community at Pancuran village, in No. 52 – 60 Salatiga, Salatiga, Central Java, Indonesa, and how their strategies to survive in the midst Indonesia society in that region. To obtain data on the Shia community at Pancuran, Salatiga, it Telp. (0298) 321212, was done through in-depth interviews, and observations are preceded by a close 3211433 Faks. (0298) 321433 e-mail: observation prior to the study. This research also examines some relevant literatures [email protected] and documents to the research problem as the secondary data. The theory of religious freedom and cultural identity of religious pluralism in the Shia community are used 2 Yedi Efriadi State Institute of Islamic to describe and to analyze the problem of research based on the obtained data. The Studies Salatiga results show that the Shia community in Salatiga is not discriminated, and they can Kampus II Jl. Nakula live in Salatiga freely along with other religious communities and Salatiga society at Sadewa 5A no. 9 Salatiga large. This is supported by an inclusive attitude among Shia community and society 50721 Phone. 08156611747 Faks. (0298) 323433 Salatiga in building relationships and communication with people of other faiths. [email protected] Local knowledge possessed by people of Salatiga can be a social capital for implementing inter-religious harmony. Paper received: 4 March 2016 Paper revised: 23 Keywords: Shia, religious freedom, Pancuran-Salatiga August – 7 November 2016 Paper approved: 19 December 2016

INTRODUCTION contents of the books because the teachings Shia was brought to Salatiga before written in the book related to Shia is the 2000 by some activists strongly influenced belief of ghulat group whom Imam Baqir by Indonesian students returning from their (the fifth imam of Shia) stated as no longer study in Iran. In general, the spread of Shia one of his followers. in Indonesia was strongly opposed by Along with Shia’s rapid development in Muslims in East Java, Madura, and other Indonesia, more Indonesians scholars regions in Indonesia. When Shia developed, returning from learning about Shia abroad some people in some areas in Indonesia who wrote some literatures to clarify the did not like Shia spread stories about Shia’s understanding of Shia. One well known book heresy in order to prevent it from developing among Shia believers in Indonesia is the one and even stop its development. One of the written by Syarifuddin al-Musawi entitled reasons why there is bad relationship Dialog Sunnah Shia (Sunni Shia Dialogue). between Shia and society in Indonesia is the The book explains the discussion between al- lack of the right information about the Musawi who is a Shia Muslim and some essence of Shia. Ulama who read books muftis holding Ahlussunnah teaching in opposing Shia shared it to the common Pakistan. The discussions lead to the fact people. The lay people received the news that Shia deserves to be considered as a without reviewing or checking it with other teaching following sunnah Rasulullah rather literatures. Shia Muslims are objected to the than a misleading teaching. Various books recognized by Ahlussunnah doctrines were

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 199-216 used by al-Musawi as his foundation in fulfilled the requirements of dealing with doubts about Shia. The books musthalah hadiths. can be categorized as academic writings 2. Shia sees "Imam" as ma'sum (saint), because they are comprehensive and in- whereas Ahlussunnah wal jama'ah sees depth reviews of the sources of Ahlussunnah it as a lay person who cannot avoid mistake. doctrines. 3. Shia does not recognize ijma’ without In the context of Indonesia, Shia is not the presence of "Imam", whereas a new religious movement. The history of the Ahlussunnah wal jama'ah recognizes spread of Shia teaching in Indonesia is as old ijma’ without the presence of "Imam". as the spread of Islam in Nusantara. This is 4. Shia sees that upholding obviously seen in the early period of the leadership/governance (imamate) is spread of which was strongly included in the religion pillars, influenced by Shia. The teaching of Shia whereas Sunni (Ahlussunnah wal jama'ah) sees it from the point of view glorifying the Prophet Muhammad’s family of public welfare in which the purpose is scattered in Sumatera in the form of of imamate is to guarantee and to religious rites. One of the examples is tabot protect da’wah and believers’ interests. ceremony, which is similar to in Java, 5. Shia generally does not recognize the held every Muharram. The fact that Shia has caliphate of Abu Bakar As-Shiddiq, long existed in Indonesia does not Umar Ibnul Khatthab, and Usman bin automatically attract Muslim community in Affan. On the other hand, Ahlussunnah Indonesia. It is, in fact, not easily accepted wal jama'ah recognizes the Four by the society. One of the reasons is the Caliphs known as Khulafa' Rasyidin (Abu Bakar, Umar, Usman dan Ali bin impact of literature war among Islam AbiThalib). doctrines for centuries. Some literatures opposing Shia doctrine that can be accessed Considering the major differences become one of the reasons to judge Shia as a between Shia and Ahlussunnah wal jama'ah, heresy and misleading teaching (Atjeh, 1977). especially in the view about "Imamate" The Council of Indonesian Ulama (leadership/governance), the council of (MUI) consisting of experts in Islam is also Indonesian Ulama encourages Indonesian influenced by various literatures including Islam who hold Ahlussunnah wal Jama'ah books opposing Shia. One of the books doctrine should be more aware of the opposing Shia is Majma’ al-Fatawa written possibility of the entrance of Shia by Ibnu Taymiyah. People following Ibnu teaching (Depag RI, 2003: 95). Shia’s Taymiyah’s argument usually oppose Shia. presence was indirectly recognized by the In order to nurture a peaceful life among council of Indonesian Ulama. The decision religious communities, the Council of made by this council in 1984 demonstrated Indonesian Ulama carried out a study of Shia its careful attitude because the consideration on March 7, 1984 M (4 Jumadil Akhir - used by them is not merely a consideration Islamic Calendar - 1404 H) and concluded of a particular Islam opinion but also of some points about Shia. Shia is one of the national insights filled with political interests. doctrines in Islam bearing main differences The involvement of the Council of from Sunni doctrine (Ahlussunnah Wal Indonesian Ulama to study Shia shows that jama’ah) held by majority Islam in Indonesia, Shia has become a wide attention. The the differences are: attention to Shia has also triggered the 1. Shia rejects hadith that was not written emergence of literature opposing Shia. Some by Ahlul Bayt, whereas Ahlussunnah of those literatures are originally written in wal jama'ah does not recognize the Indonesian, while others are translation differences as long as the hadith

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books. Some books discussing about Shia communities in Salatiga is very useful insight doctrine are Shia lies on behalf of Ahlul Bait for the Indonesian, since this country has (Zhahir, 1987); Shia’s Lie to Sunnah Expert struggled to gain peaceful and respectful (Al-Khotib, n.d); The Two Opposing Faces of religious life. The data shows that in some Ahlussunnah and Shia (An-Nadwi, 1988); other regions such as Jepara and Madura, and Indonesian Deviant Sect and Doctrine the issue of “Shia heresy” is easily “used” by (Jaiz, 2002). particular individuals to trigger social Similar to the presence of Shia in disintegration. This study expects that the Indonesia, Shia in Salatiga has also existed religious life in Salatiga can serve as a model since many years ago. The difference is, in for tolerance and respectful life. It is hoped Salatiga, Shia does not have problems with that in the future, the freedom of religious other religions and other sects, including life can serve as one of the considerations for Islam in general. In Salatiga, Shia creating strategic plan to maintain the unity community lives in harmony with of Indonesia. surrounding society. Shia Muslims can practice their religious activities well without RESEARCH METHOD disturbing or being disturbed by its The study uses a qualitative approach. surrounding, or Salatiga inhabitants in Data was collected through direct general. observation and in-depth interview with Shia Based on the above background, a community in Salatiga. In society, Shia study of the presence of Shia in Salatiga and community takes part in daily life activities its relation with other religions is interesting intensively. They get along well during Shia’s to be conducted. The study describes how the religious activities and in daily life. To ensure community lives in Salatiga and how they the validity of the study, the selected build relations with the society in Salatiga, informants were those who were present and and why Shia can live in peace with other actively involved in Shia routine religious religious communities. Therefore, the activities in Salatiga, so that the information objectives of this study are to explain these and explanation given about Shia are valid. following matters: firstly, the relationship of In order to do that, researchers initially Shia and other religious communities, participated in their religious activities, so especially majority Muslim, and Salatiga that we know the individuals who would be inhabitants in general. Secondly, this the subjects of the study. After finding the research explains the daily life of Shia subjects of the study, the researchers community in Salatiga. Therefore, this study observed and interacted with them aims to explain religious life in Salatiga, individually and in group. In addition, the especially the life of Shia community, and researchers observed and interviewed people explain how all religious communities in living in Pancuran village who interact daily Salatiga maintain a peaceful life among with Shia community. different religious communities. All the data gathered were written This research is very significant for the using academic terms in Indonesian to academic and practical life due to the explain some observed phenomena. Next, reasons that this paper gives some insights the data are analyzed and compiled not on on the tolerance of religious communities in the basis of where the phenomena exist in order to create social integration despite of the form of narration (Bungin, 2003). some major differences within their religious Data analysis is done through the teaching. Besides, the description of the following steps: interaction between Shia and other Muslim

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1. Organizing all data or comprehensive companion of the Prophet’s named Abu Bakr description of the phenomenal experience to become the first Caliph (successor). gathered. Although most Muslims accepted this 2. Reading the comprehensive data and decision, some supported the candidacy of writing notes about important data and Ali ibn Abi Talib, the Prophet’s cousin and then assigning code for the data. son-in-law, husband of the Prophet’s 3. Finding and grouping meaning of the daughter named Fatima. Ali had played a statements perceived by the informants prominent role during the Prophet’s lifetime, by horizonalizing, treating statements as having similar value at the beginning. but he was lack of seniority within the Next, removing the statements that are Arabian tribal system and was bypassed irrelevant with the topic and questions, (Blanchard, 2009: 1). and removing repetitive or overlap The friends and followers of Ali statements, so that the left ones are the believed that after the death of the Prophet horizons (textual meaning and ordering elements of the phenomena that are not the caliphate and religious authority belong deviated). to Ali. This belief came from their 4. Gathering the statements in a unit of consideration of Ali’s position and station in meaning and writing the description of relation to the Prophet, his relation to the how the experience happens. chosen among the companions, as well as his 5. Explaining and developing relation to Muslims in general. It was only comprehensive explanation of the the events that occurred during the few days phenomena to find the essence. Then, of the Prophet’s final illness that indicated developing textural description that there was opposition to their view. (recognizing the phenomena happened on the subjects) and structural description Contrary to their expectation, at the very (explaining how the phenomena moment when the Prophet died and his body happened) lay still unburied, while his household and a 6. Narrating the essence of the phenomena few companions were occupied with and formulating the meaning of subject’s providing for his burial and funeral service, experience of the phenomena. the friends and followers of Ali received news of the activity of another group who had CONCEPTUAL FRAMEWORK gone to the mosque where the community Shia was gathered faced with this sudden loss of After Prophet Mumammad’s death its leader. This group, which was later to Muslims suffered from schism that divided form the majority, set forth in great haste to them into two groups, Ahlussunnah and Shia. select a caliph for the Muslims with the aim The differences between the Sunni and Shiite of ensuring the welfare of the community Islamic sects are rooted in the disagreements and solving its immediate problems. They over the succession to the Prophet did this without consulting the Household of Muhammad, who died in 632 AD, and over the Prophet, his relatives or many of his the nature of leadership in the Muslim friends, who were busy with the funeral, and community. without providing them with the least information. Thus Ali and his companions The historic debate centered on were presented with faith accompli whether to award leadership to a qualified, (Thabathaba’i, 1975: 35-36). pious individual who would follow the customs of the Prophet or to transmit Ali and his friends, such as ’Abbas, leadership exclusively through the Prophet’s Zubayr, Salman, Abu Dharr, Miqdad bloodline. The question was settled initially and ’Ammar, after finishing with the burial when community leaders elected a of the body of the Prophet became aware of

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the proceedings by which the caliph had thought about the question of leadership in been selected. They protested against the act political terms, but also laid on the of choosing the caliph by consultation or religious expression. To begin with, they election, and also against those who were maintained that Muhammad himself was a responsible for carrying it out. They even charismatic leader, who held both spiritual presented their own evidences and and temporal power. His spiritual authority arguments, but the answer they received was included the power to interpret the message that the welfare of the Muslims was at stake embodied in the Qur'an without corrupting and the solution lay in what had been done. the revelation. Islam, in order to continue its It was this protest and criticism which function of directing the faithful toward separated from the majority, the minority salvation, was in need of a leader who could that were following Ali and made his perform the Prophet's dual roles followers known to society as the "partisans" authoritatively. In other words, only another or "shia" of Ali (Thabathaba’i, 1975: 36). charismatic leader could succeed the Prophet Ahlussunnah looked upon salvation and accomplish the creation of an ideal as possible only through the allegiance and Islamic society. Who could be better loyalty of all believers in the community. As qualified for such a crucial task than his own long as the community continued to be fully family members, who would have inherited committed to the promulgation and his charisma? The notional exaltation of the observance of the Law (Shari'a), its salvation Prophet and his rightful successor as a was guaranteed regardless of the qualities or, second cause, in addition to the hope of the as it was later held, descent of the leaders ill-treated mentioned earlier, it gave rise to who headed the community. After all, the the very concept of messianic leadership leader, as conceived by later Sunni theorists, from among the descendants of the Prophet, was merely a protector of the Law, and this an Imam who could save the believers. In all function was vested in him through the likelihood, the movement began immediately process of allegiance paid by the members of after taking shape and poising itself for the the community. The solution offered by the ninth and tenth centuries; it is also gratifying Sunnites was, in fact, a simple expression of to discover that some twentieth century recognition of a historical reality, namely, problems facing the Shia were already that the leadership of the Muslims after the anticipated towards the end of the tenth early period of the rightly guided caliphs, century. The claim for leadership of the Ali which was idealized by them as the golden became an exaggerated belief expressed in age of Islam, depended not on the individual pious terms of the traditions attributed to on whom it was conferred; rather, it was the Prophet, and gradually became part of subject to the commitment and loyalty the cardinal doctrine of the Imamate, the granted by the community to that leader. pivot on which the complete Shia creed Thus, in the final analysis, it was acceptance rotates. The entire spiritual edifice of the of the tradition by the community and its Shia was built on the walaya (love and membership which guaranteed salvation devotion) for 'Ali, who became the first Shia (Sachedina, 1981: 5). Imam. The walaya of 'Ali became the sole criterion for judging true faith of the The Shia, on the other hand, did not believers. Faith (iman) was conceived in find the community allegiance, as terms of personal devotion to 'Ali and what maintained by their opponents, capable of he symbolized, as far as Islamic justice was ensuring the salvation that Islam had concerned. Salvation was impossible if a envisaged. From the early days of the civil person failed to acknowledge the true Imam, war in 656 A.D, some Muslims did not only to whom devotion and obedience was

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 199-216 incumbent since he alone could bring a true Iran. The Zaydis believe that any meritorious Islamic rule of justice and equity in the world, member of the prophet’s household is the main function attributed to the Islamic eligible to be an Imam. Like the Nizari messiah, al-Mahdi (Sachedina, 1981: 5-7). Ismailis, Zaidis follow a living Imam, Nowadays there are three main groups although the last of the Imam died in 1996. of Shia: Zaidis comprise 75 percent of the Moslems in Yemen, but there are also Zaidis in Saudi The largest of the Shia community Arabia (Newman, 2013: 1). extant today are twelver Shia. The twelvers believe that the spiritual-political leadership In Indonesia there are small groups (the imamate) of the community passed of Twelver Shia. As a minority group, this down through Ali’s male descendants, via al- Shia community shows their beliefs Husayn, until the twelfth Imam. The latter is effectively under pressure. As reported by understood that he was born in 870, but he Ida, in the past few years, however, there went to ghayba (occultation) for safety’s have been a number of religious attacks on sake soon after his father’s death in 874. It is Christian churches and Shia (Shiite) Muslim believed that he is still alive and will return followers. These attacks have been done by when Allah determines it to be appropriate both individuals and groups. The attackers and safe. As the Mahdi (the Rightly Guided are sometimes described in the official One), his return will inaugurate the records as members of 'radical religious processes associated with the last days; as groups' and sometimes as 'terrorists'. This part of that process Jesus also will return latter is ironic, because the authorized state (Newman, 2013: 2). apparatus does not always use it to restrain these attacks. Ida (2015) explains why The second largest is Ismailis. They radical Islamist terrorism has surfaced in the believe that Ismail, the eldest son of the sixth post-Sukarno, and post-Suharto, reform era Imam, Ja’far As-Shadiq (d. 765), did not die in Indonesia. The main hypothesis is that the but went into hiding and had a son emergence of radical religious groups is a Muhammad, who also went into hiding or negative consequence of the political died. The Ismaili community then situation in the post-authoritarian reform fragmented. Nizari Ismailis, numbering era. Thus, it is a paradox of democracy (Ida, some 5-15 million adherents, are the largest 2015: 2) remaining of the Ismailis groups, and follow a living Imam: as of 2013, the Agha Khan is While Twelver Shiites internationally the forty-ninth in the line. Today Ismailis are have a significant role in global politics, their found in the Indian subcontinent, Central messianic belief makes them less likely to Asia, the Middle East and East Africa, as well have the same goal in action. The numerous as Europe and North America (Newman, Shi'a groups fighting in Syria rarely hide 2013: 1). their loyalty to Iranian Supreme Leader Ayatollah Ali Khomeini. The majority of The smallest of the three groups are these fighters adhere to the Iranian political Zaydi Shia. They have their origins in those and religious ideology of Wilayat al-Faqih, who gave allegiance to Zayd, son of the or the Absolute Guardianship of the fourth Imam and a half-brother of the fifth Jurisprudent (in this case, the jurist is Imam. In 740 Zayd launched a revolt in Kufa Iranian Supreme Leader Ayatollah Ali against Umayyad Dynasty (661-750). This Khomeini). Despite the fact that Khomeini is rising was crushed and Zayd was killed in the the head of state of Iran, he wields incredible subsequent fighting. His followers then influence over a multitude of organizations fragmented into different groups, with a and individuals in the different geographic number relocating to sites in a modern-day

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zones due to his religious title and connected pluralism, particularly regarding religious ideology. In fact, the revolutionary ideology pluralism, becomes the main agenda of of Iran was not simply created for just that Indonesian society. It needs to be state, but it is global and pan-Islamic understood that pluralism is not humane, movement. When Khomeini gives an order ethical, moral, or religious differences, but it to a loyal follower, they follow it. According is a melting pot of various commitments. to one Lebanese Hizballah fighter, the Pluralism is based on dialogue, meeting, group's order to fight in the May- June 2013 giving, receiving, criticism, and self-criticism. battle of Qusayr and in other parts of Syria Plurality is a dialogue that accepts and came from a direct religious command called respects others. It does not mean that every a taklif shar'i. A taklif shar'i comes from individual in the dialogue agrees with one Iran's Supreme Leader and is a religious another, but in the spirit of togetherness, obligation which must be followed. If this dialog becomes the strength that lives up and obligation is not followed, it is tantamount to complements each other’s weaknesses. There disobeying the will of God (Smith, 2013: 1-2). is a spirit to learn, learning from each other. Shia in Indonesia is different from Willingness to learn and respect one another the Shia in the Arab world. Shia followers will lead to a healthy life of the nation, with have different problems and define Pancasila as the foundation. themselves as the weak that must hide their Pancasila as the nation’s philosophy identity (taqiyyah). Shia in Indonesia is not shows pluralism. The formulation of political. The followers only need to express Pancasila embedded the representation of their belief safe (Atjeh, 1977). every element of society from various religions, tribes, cultures, etc. in it. Big Religious Pluralism in Indonesia religions in Indonesia are involved in the The presence of Shia in Indonesia must context of religious pluralism. All devotees of be seen from the context of religious big religions in Indonesia are involved in the pluralism. Indonesia is categorized as plural formulation of Pancasila. Their involvement society, especially due to various religions was not only as a part of Indonesia, but as a growing in Indonesia. The diversity of part of religious communities. Islam religions, tribes, races, cultures, customs, devotees preserve their Islam identity, Hindu and languages are Indonesia characteristics devotees preserve their Hindu identity, that differentiate it from other countries. Christian devotees preserve their Christian There are more than 300 tribes with identity, and etc. They were risking their different cultural identities and more than religion primordialsm. In the formulation 250 local languages which are typically process, every supporter of different beliefs, unique and become the richness of the including secular traditions such as Republic. Almost all big religions in the nationalism and socialism, are world are in Indonesia; therefore, Indonesia accommodated. Those who are different is included in a plural society category open themselves to have a dialogue with (plural Society). others, accepting something from each other, and giving to each other. From such process, The religious aspects possessed by they succeeded in formulating the open and Indonesia on one hand are the advantage, transformative draft of Pancasila. Pancasila wealth, and pride of the country, but on the also reflects religious functions in society. In other hand are dangerous threats for the context of religious harmony, the national unity if it is not managed well. If harmony will be manifested if all devotees plurality is managed well, it will lead to a practice the real teachings of their religions. synergy. Therefore, people understanding on Togetherness and appreciation among

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 199-216 different devotees of different religions is an understood from what Ritzer (Ritzer, 2011: important factor in managing pluralism, 365) said: especially religious diversity in Indonesia. In “Mead also looks at the self from a the discussion of religious plurality, it needs pragmatic point of view. At the to be kept in mind that every religion individual level, the self allows the possesses its own cultural identity and that it individual to be a more efficient member does not want to be disturbed by other of the larger society. Because of the self, people are more likely to do what is religions. Gyan Wilson (1999) stated that the expected of them in a given situation. statistical significances of new movement in Because people often try to live up to religions are their social and cultural group expectations, they are more likely significances. Most of the significances lie on to avoid the inefficiencies that come the reaction of society toward them (Wilson, from failing to do what the group 1999: 13). Colin Campbell wrote that One of expects. Furthermore, the self allows for the descriptions of modern society, which is greater coordination in society as a whole. Because individuals can be explained by sociologist such as Durkheim, counted on to do what is expected of Weber, and Wilson, is that organized religion them, the group can operate more no longer has power over social institutions effectively.” like in its beginning phase. Religions tend to When religions experience become private and individual. Mainstream privatization and individualization as a result organizations of religions lose their members of modernism that places religions at the significantly in most parts of Europe and level of lacking energy to rule human beings, America. This leads to a well-known human beings become free to seek for the statement “You don’t have to go to church to identity of their religiosity without following be a good Christian” (Eileen Barker in institutionalized mainstream religions. As a Wilson, 1999: 18). result, individuals with different religiosity Besides, Bruce Hunsberger also from the ones believed by the society emerge. explained that religions have Modernism also places mainstream religious fundamentalism tendency, based on the idea institution as an institution that is less that there is only one truth about the trusted by particular individuals who regard relationship between human beings and the it as not enough to answer their new holy (God); anything opposing it is an evil problems of religiosity. One form of belief power that needs to be combated. Religious may have existed for quite long for one life is seen as a battle between the good and society, but a new one for other communities the bad. When people confronted the world because the hegemony of major religions where religious belief rapidly changes, they covers its existence or the phenomena get reacted by developing their traditional view. followers in an area where such religiosity It can mean increasing participation in has never emerged. political activities to get government’s In the case of Shia, even though the support and legal policy to protect their religiosity has existed since early Islam and threatened belief (Barry, 2005: 148). When has existed in Indonesia since the first time studying some countries in Baltic, Solveiga Islam was spread in Nusantara, the memory Krumina Konkova stated that the presence of about Shia in Indonesia was erased by the negative stereotypes toward new religious ups and downs of the politics of Islam minority emerge in every country, such as in kingdoms until the birth of Indonesia. As a Latvia. The situation was strongly influenced result, when Shia phenomenon occurred, by the tension in the area, triggered by many Muslims know nothing about it. conflict among neighboring countries (Lucas, Because the majority has the power to force, 2004: 96-103). Those phenomena can be

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there is an effort to wipe away Shia from any manipulation. Which such background, Indonesia, since they thought that Shia the study wants to see religious harmony and threatens Islam’s purity. At the same time, it life of people in Salatiga by observing social can be seen as the inability of the minority to religious attitude. Lifestyle that promotes become what is expected by the majority. To neighboring, fraternity, tolerance, and be acceptable, minority must exercise social humanity reasons are themes growing in the and political strategy. relations of people in Salatiga and serve as Besides the character and cultural the important points in this study. The habit identity of religions, religions cannot be to celebrate religious holidays such as Eid- separated from their functions as a form of al-Fitr and Eid-al-Adha among Muslims and solidarity and social glue in society. Religions how other religions support the celebrations have many social functions. is also observed and studied in this study. During Eid-al-Adha, some places even set

aside the meat from the sacrifice to be RESEARCH FINDINGS AND DATA ANALYSIS cooked and sent to non-Muslim neighbors. The face of peaceful religious life filled with Shia relation with other religious the spirit of fraternity and intimacy are the devotees and society in Salatiga peculiarities of people in Salatiga. The a. The relation of religious devotees in experience of such religious life is the reason Salatiga of conducting a study of Shia in Salatiga,

especially in Pancuran village. The Salatiga, located in Central Java, is propitious condition in Pancuran is inhabited by various social communities and supported by religious figures, the people, intellectual communities in relation to the and the leaders of Salatiga. It results in a presence of Satya Wacana Christian friendly religious life. Social classification University (SWCU). Salatiga can be said as and stratification along with the order of having comfortable and so far conducive their influence on people in Salatiga can be social situation in maintaining relations mapped as follows: among members of society. The presence of 1. Religious leaders/figures, soldiers, mayor SWCU, which is known as “mini Indonesia” 2. Police officers, influential intellectuals adds more value from various aspects such as social, political, and cultural aspects to 3. Entrepreneurs, company owners. Some of these entrepreneurs are also religious Salatiga. The presence of SWCU has given a figures or have direct link with well- contribution in managing pluralism in regarded religious figures/officials. Indonesia. The busiest business activities in 4. Teachers/Ustad (honorific title of a man, Salatiga are markets, schools, offices, banks, used to be for well-regarded Muslim and houses of worships that are quite a lot. teachers). Most of them live a simple life, Daily social economy activities of Salatiga but they are the role models. people seem to be in line with the rhythm of 5. Thugs: only some groups (especially social life in the society. owners of big stores on the roadsides). The thugs understand their existence in In the context of social religious life terms of control over “security business” and the condition of religious society, along the road and market. They are Salatiga is one of the successful towns in strong, brave, fight a lot, violent. They maintaining its religious life. In central Java, have links, syndicates, organizations, and Salatiga can be said as one of the towns with gangs. strong bound among the existing religious society. Religious harmony is a natural This diverse social stratification is well reality that is manifested in daily life without managed by people in Salatiga that all

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 199-216 components in the society can appreciate religious communities. In response to this, and maintain harmonious life well. other religious communities positively respond and welcome their relatives who b. The Relation of Shia Community and hold different teachings. Respect and people in Pancuran village, Salatiga appreciation among the people serve as the reasons of the people in Pancuran to manage Pancuran inhabitants consist of pluralism. The awareness of the need to various social economic statuses. They live in support each other becomes a lifestyle and a a narrow alley with houses lining along it. way of living of religious communities in They are sellers, civil servants, small Pancuran. The friendly relationship among business owners, thugs, and other religious communities is the strength of the professions living in a narrow and varied people in Pancuran in developing religious settlement. Pancuran is very close to the big harmony. market in Salatiga that most of the inhabitants are merchants in the market. The Everyday Life of Shia Community Most of the people living in Pancuran, in Salatiga Salatiga work in informal sectors. It is a) A Repentance Station interesting because there is a Muria Christian Church in Indonesia in the middle A tariqa is a place where a sinful of the settlement. Worship and church individual starts his/her repentance. It does activities can be conducted well without any not consist of holy people, but those who are obstructions from the non-Christian willing to learn to make themselves closer to inhabitants. The church has so far built a Allah (God) while repenting of all sins they very good relationship with the inhabitants. have done. Shia community participates in a The church becomes a part of the tariqa group that is open to new friends surrounding society, and the people also from any backgrounds. They gather in a regard the presence of the church as a part of natural and relaxed situation; praying, the settlement. Very close to the church is a practicing zikr together and chatting with mosque. Both places of worships have long others while enjoying fries. All flows been living side by side without any naturally and informally. It is happened significant problems. The experience of such because they struggle for the same thing, religious life shows how religions in this repenting of all their sins. That is why they settlement bring about naturally peaceful do not act as if they are holly or make up atmosphere without any forces or oppression their self-image. In their daily life, they chat from any parties. while smoking, drinking coffee in a small stall, similar what other people do. Shia Shia community is a part of Pancuran devotees are people who are looking for the society. There are quite many Shia people in truth as they were dissatisfied with the Pancuran, and in everyday life they principles they previously held. They intimately mingle with the people from previously learned from Islam teachers from different religions. Shia and Muslim various ideological backgrounds, but what communities in general cannot be they learned did not satisfy them. They differentiated in their daily lives since they finally heard about Shia teachings that do not display any significant differences according them is relieving. They feel that because they mingle in the spirit of fraternity. they have found the things that they have The differences in teachings do not hinder looked for and they need in life. A member of them from building good relationships. Shia the community said, “I am used to live in a community does not only mingle with the Islam family since I was born, but what I Islam community, but also with other

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learned was not enough for me, there are to gamble. Many of my friends had hotels in many weaknesses, illogical and inconsistent Bali but I did not want it. I went home and things. If there is no Shia community, I may was tired. I met my hometown friend, a Shia continue living in confusion.” Another devotee, and I decided to convert to Shia and person said, “I need a religion that is not learned about the teaching.” spiritually dry like Wahabi teaching. If there Some Shia devotees in Salatiga were is no Shia, I may have converted to Catholic, brats who were finally tired of their lives. Alhamdulillah (praise is to God) there is Shia They made Shia as their final destination. in Islam that I choose to follow it.” They hope that their sins are forgiven by Spiritual thirst forces some people to submitting themselves to ahlul bayt. Similar find out if there is other form of Islam that to some tariqa sects, a spiritual group is an can satisfy their thirst. Shia teaching and attraction for people who are bored of their other Islam teachings were born at the same old lives. By following series of worships time, latter in 17th AD, of which the origin practiced by Shia community, they find a was the teachings around 12th AD. How can new thing like a human being who is rebirth the teaching started more than a thousand and start a new life. years after the Prophet Mohammad is trusted as the pure Islam? Is there Islam that b) Starting from a Daily Reading does not carelessly accuse others as heresy or Movement shirk without a clear reason? They struggle As social beings, Shia devotees in to find the answer of such question. They are Salatiga cannot separate themselves from the looking for a beautiful and peaceful Islam, society as a whole. It is because the which makes them in peace because they fulfillment of their needs depends on find the truth, not the kind of Islam that is society’s social economic dynamic. Some of busy accusing others who are of different them are of middle and lower socio economic religions of being kafir (infidel) with fierce level. Some are hairstylists, soya milk sellers, faces. They choose Shia for those reasons. In food stall owners, cell phone account sellers, Shia, they find Islam that is filled with peace, computer repair persons, or office workers humbleness, and love as taught by the like teachers and labors. This background Prophet Muhammad and the Qur’an. makes them more sensitive toward socio- Shia is the teaching bequeathed by the economic changes. Prophet’s family, whom the Prophet Some Shia devotees in Salatiga work in witnessed to be close with Him and obedient private sectors, they unite with economic to Allah. Therefore, it was illogical for Shia development in Salatiga where purchasing when Wahabi defended Yazid and blamed power is a commonly discussed issue. Imam Husein. How could people defend Similar to other people, they also discuss the Yazid, who love his monkey more than his rising of fuel, chili, soy, and internet service people and loved drinking and women, as prices. They are also directly involved in the the right person? Even a person with a dynamic of the prices of daily needs and simple and a righteous mind will stand for economic condition in Indonesia. It is Imam Husein, who struggled to uphold his obvious in the topic of their discussions, grandfather’s teaching of Islam. Shia’s way of religion does not prevent them from thinking is simple, standing for mingling or even chatting with anyone they righteousness. Another person said: “I was a meet. They can make friendships with brat, loved gambling and drugs. I spent my anyone they meet and discuss any topics youth going around the world: British, while smoking and sitting at the front porch French, Singapore and some other countries

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 199-216 of their houses or street-side along the alleys foundations that teach about Shia in various in Pancuran. regions in Indonesia such as Jakarta, From the data above, it can be Bandung, Solo, Semarang and Jepara. Some analyzed that the presence of Shia in Salatiga, Shia boarding schools also play roles in since decades ago, is an enrichment of Islam dedicating their energy in spreading Shia rather than a new form of belief. Shia literature in society. The spreading of Shia devotees had known Islam, widely held by literature is also encouraged by the return of people in Indonesia, before they learned Shia scholars who study in some centers of about Shia. They obtained their previous Shia teaching, such as in Somhawza (Shia knowledge of Islam from parents, schools institution of higher religious learning) in where they study, and the society where they Qom, Iran. live in. Some of them were educated in In some religious meetings of Shia Islamic boarding schools in Indonesia, like community, it is a habit to share about Gontor boarding school. According to them, various topics they read with their fellows in Islam that they previously followed was Qur’an recitation. Shia tradition encourages limited only in symbols they inherit without the devotees to love reading, and it even in-depth understanding of them. As a result, influences the juniors in their religious all seem to be dry and are not manifested in understandings. If they cannot understand their personality and everyday lives. This the original book written in Arabic or Persian, religious experience leads them to Shia. they are more than happy to read Indonesian Their encounter with Shia serves as a new books. The most fulfilling discussion is thing that challenge and capture their logic. discussion on the topic of the glory of the They see many new and interesting Prophet’s Ahlul Bayt. They will be very things in Shia. Some of them are: the concept happy to share the glory of Ali who gave of imamate (religious leadership after charity while performing sholat (prayer). A Rasulullah), justice, philosophy, oneness of person said, “I had two God, and the glory of the Prophet’s family (history the land of Java) books, one of them (ahlul bayt). They have never heard about surprises me as it tells a story of Syekh those concepts from their hometown society, Subakir who taught about the glory of Ali to Friday worship, sermons in Qur’an recitation, his followers. I read in the book that Syekh or the school at which they used to study. Subakir once told a story of Imam Ali who Those new concepts lead them to convert to donated his ring when he bowed in his sholat. Shia as they see that the concepts taught by That is likely why Javanese refers to a ring as Shia are actually the sources of Ahlussunnah ali-ali, a name derived from Ali’s name. They Islam they used to follow, but that have also enjoy discussing the depth of the never been taught by their previous religious theology of their Imam, like when they said, teachers. “Imam Abu Hanifah followed by Ahlussunnah until know is the student of Some of them also said that they were Imam Ja’far (the sixth Imam of Shia). Imam first enlightened by books with Shia Abu Hanifah even said that ‘I would have background that they read. These books been a wretched if Nu’man (the way Abu teach them new and refreshing things. Hanifah refers to himself) had not studied According to them, that is the true teaching for two years. Two years is the time he spent of Islam, the teaching which is filled with learning from Imam Ja’far.” From the peace. During the last decades, there are literature they read, Shia devotees can see many references about Shia that are the originality of Islamic teaching translated to Indonesian. It is now possible, bequeathed by Rasulullah to his family in owing to the development of some Shia teachings. They find out that Shia is the

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teaching that is so Rasulullah when those others, they discuss the books they read. In who hated Shia accused Shia as heresy. Once this way, they deepen their understanding of there was a person who shared about his Shia through discussions. There is Indonesian reading, “The book that I read togetherness and one vision and stated: Ibnu Juraij said, ‘Hasan bin Muslim understanding in this circle as seen in the told me that someone asked Thawus: ‘When way they hold their discussion. The do we have to say asshalatu khayrun minan discussion is usually done in a relaxed naum?’ He answerd that ‘it is not during the atmosphere such as chatting, drinking coffee, leadership of Rasulullah saw, after his death, or eating fries. The spirit of togetherness is or during Abu Bakar leadership.’ Balabil also obvious in the direction of their heard the statement from a man who was not naturally flowing discussion, regardless the a muezzin. He then studied and sang the topic they discuss. They look for similar azan with him since then. Abu Bakar lived attitude or view from various discussions. It sometime after that happened. During his is made possible by the awareness of the reign, Umar said, ‘It will be better to forbid similar creed they have. Therefore, they Balabil from what he made up.’ However, struggle to face any intellectual or social Umar forgot what he said, so that until know issues in a way that is in line with their belief. the statement is in azan. The story is read An example is when a devotee asked his/her from a translated book entitled Shia in friend about Pater Bek after reading together Sunah, looking for the ignored meeting point about Pater Bek’s story, “What do you think (See Modarresee, 2005: 138). According to about what is written in the book? Do you Shia, there are no such utterances in azan. believe that some political events in Shia community is very proud of the Indonesia are influenced by a man named knowledge of the Prophet’s Ahlul Bayt and Pater Bek, who is a Jewish agent? Do our regards them as the ones who deserve to political situation control by the Jews?” His follow his teaching. Another reason of why friend answered, “It can be, but no one can they love reading is related to the thirst to guarantee that what the book says is true learn about their religion better because they because Jews also have a propaganda do not get it from their regular Qur’an mission to show that they are strong, while recitations. It is interesting because most of they are actually weak. Don’t you think that them are not students or are not working in a if we think they are strong, they will be field that requires them to read. They read strong because we are afraid of them?” He not to help them develop their profession, continued, “So, what should we do?” He but they read because it is their need. answered, “Just be careful, do not be easily Therefore, what they do is purely because deceived by a propaganda.” they want to study what they believe. From a relaxed discussion as described The love of reading also leads to by the researchers above, it can be readings outside Islam literature. The most understood that the results of the discussion, wanted books are the ones discussing social whether it is right or wrong, is a consequence and historical issues. When researchers of reading movement. This reading visited the houses of Shia devotees, they movement has grown stronger family ties gladly showed the books they had and shared among them. They regard their friends as some interesting parts of their readings. their brothers and sisters. If they do not meet Even though they have limited number of for some time, they will miss each other. If books, it can be seen that there has been they do not meet for some time, they will hug massive exchange of knowledge because they each other (male with male, female with like to lend or exchange books with their female) in the following meeting. This hug is friends. After exchanging or lending books to

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 199-216 the manifestation of spiritual tie because they have done an activity advised by their they do it only to believers, not to all people. religion. The spiritual ties nurtured by the The limitation of one’s ability can accumulation of reading and discussion prevent someone from doing good deeds, but dynamic forms an exclusive knowledge one can also sacrifice the thing that they can system because the topics they discuss are sacrifice to satisfy the thirst to do well. not for public. It is impossible for them to Therefore, it can be said that involving in share about the glory of the Prophet’s Ahlul social activities is a need emerging from Bayt to those who are not interested in it one’s faith. Even though they may not have because the discussion will not be dynamic. money to donate, the devotees give their The need for friends who have similar time and energy for social activities. thought becomes a unique tie among them. One of the social activities conducted Nevertheless, the exclusive intellectual circle by Shia community is cleaning mosques. does not make them fall behind in the This activity has taken place for almost three relationship with the society in general, years. According to one of the activists, the because socio-economically they need their activity is inspired by two Shia devotees, a surroundings as supports to fulfill their daily father and a son, resided in Malaysia, who, needs. In this way, Shia community is always every Sunday, during their holidays, go to inclusive and elegant. During interactions some mosques around them and clean them. with people living in its surrounding, Shia This activity has taken place for years that community does not regard the different both are known by many people. The belief. In addition, this inclusivity is attitude of these two people indirectly encouraged by the structure of Salatiga teaches that being a devotee of a religion is society that is experienced in living with not to show off its label, but what important people of different belief. is how the belief helps ones to be more useful for their environment. It also shows that c) The Activity to Clean Mosque social virtues are not always in the form of A particular theological group needs a colossal or big events. Cleaning, which is vindication of its self-existence, not for usually underestimated, can also serve as a something outside the group, but for the means to manifest one’s belief. A member of group itself. A way to do this is to conduct Shia community also said that Rahbar, the some peculiar activities, at least an activity waliyul faqih (the leader of mujtahids-those that is in line with its doctrine. Similar to who have reached the level of ijtihad in that, Shia community also seeks ways to understanding religious laws) of this justify its existence for itself. In order to do teaching, had stated that cleaning mosque is that, they conduct social activities to satisfy basij. It emphasizes the importance of this their faith. As an example, during a natural activity in preserving Islam in the midst of disaster, the eruption of Mount Merapi, they Western culture bombardment over Muslim formed a volunteer team to help the victims. countries. The team worked with other national Sayyid Ali Khomeini, when explaining elements volunteering for the same purposes. the existence of basij in Iran, said "Basij is During this activity, the name of Shia an unequalled phenomenon. In one meaning, community is not exposed since it was only Basij emerged before revolution in the form one of many elements taking part in the of people’s sacrifice and public participation event. However, for the volunteers, there is a for a big revolution bringing Islam revival sense of satisfaction because they belief that movement to gain its victory." According to him, there are some peculiarities of basij.

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One of the peculiarities is the organized painted. All of the tools are community’s movement. It is the thing that helps Basij not tools and used as a means to practice their to lose way and not to be misleading. Other faith; whereas the money for petrol, lunch, or peculiarities are faith and to act according to buying new tools or equipment is from their task and obligation. Ayatollah al-Udzma personal contribution. The faith tie is Khomeini explained, "People’s participation nurtured during this activity. It is obvious in in other revolutions is usually triggered by the way the leader lead in prayer and give emotion. Therefore, in many cases, the briefing on task division before the activity is participation leads to misstep and done. If the activity is concurrent with a confrontation. However, Basij’s grounded commemoration of a holy day in their faith, faith makes this organized people movement the leader will remain the members by on track and filled with humane emotion and saying, “Thank you for coming to today’s feeling." activity, which is also a commemoration of Another prominent peculiarity is the the wiladat (the birth) of Fathimah Az- involvement of all society components in Zahra as, let’s that hope we always have faith Basij. Rahbar said, "Those living in towns in the Prophet and His family. Let us chant a and cities, teenagers and adults, men and shalawat (love song) for the Prophet and His women, educated and uneducated people, family, ‘Alanabi waalihi shalawat’. lecturer, college students, writers, poets, Through cleaning mosque movement, experts, labors, industrialists, doctors, Shia community express their piety and inventors, and all components in society understanding of their existence by become a determining factor of a great, providing comforts in the worship place of awesome, and mysterious people movement" Islam in general. The piety is expressed (www.leader.ir). through practicing basij, one of the Shia Muslims in Salatiga refer to ulema components in society that helps preserving outside Indonesia. They are also inspired by Islam. At the same time, this activity is also a Shia Muslims’s experiences abroad that they way for them to be accepted by wider society like the terms used there. The term basij, since it is obvious that the clean mosques are understood from the explanation of Sayyid a result of the activity done by Shia Khomeini, is a movement done by society to community. preserve the goal of Islam together. When Shia Muslim labels the activity of cleaning d) Rites in Society and Group mosque as basij, people who do this will be Shia community conducts rites, such as very satisfied because they believe that they Friday prayers (not all Shia do Friday prayer, practice their faith, though through a small since it can be replaced by dzuhur prayer) and simple thing. This is also a form of their along with other Muslims of different sects openness in struggling to unite with the in mosques in their area. According to Shia, surrounding society regardless the different this has been taught since the era of Imam faith. Ja’far ash-Shadiq, and it was also advised by Every Sunday they go from one Imam Khomeini. According to them, mosque to another and bring their own tools. conducting sholat (prayers that are One pickup car of one of the members is performed five times daily) behind an Imam used to transport vacuum cleaner, mop followed Ahlussunnah doctrine is equal to machine, bucket, broom, rag, brush, along conducting sholat behind the Prophet. This with floor and window cleaner. If they have is because they also acknowledge that mufti more money, they will buy paint and they is the Prophet’s beneficiary. According to paint some parts of mosques needing to be Shia fiqh (jurisprudence), it is not easy to

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 199-216 conduct Friday prayer because it needs to be particular party or a specific presidential led by a mujtahid. The advice of Imam candidate, they tend to have one voice in Khomeini eases Shia to do Friday prayer choosing Indonesia’s president. This is because they regard their sholat as led by because the consideration of Shia’s minority Shia mujtahid. in Indonesia and the history of the crisis Different from some other Islam once afflicted Shia community. One of the community who will only feel perfect if they closest crises with presidential election conduct sholat in a mosque holding their clearly remembered by Shia devotees was the customs, Shia do not feel awkward to follow attack on one of their boarding schools, YAPI a different custom in a mosque. In this way, in Bangil, East Java, and expulsion, burning, their rite is similar to majority Islam in and murder of Shia devotes in Sampang, Indonesia, except that there are some Madura. The incidents led them to a view additions known as the typical mustahab that the country was unable to protect their (sunna) such as wirid, sunna sholats, rights. Government was unable to prevent pilgrimage, and saying prayers. The practice mainstream Islam to impose religion and of these mustahabs is usually longer than belief on Shia devotees, and therefore their what Islam in general has. Their wirids are needs in election is limited. similar with what Nahdlatul Ulama Government is supposed to respect the (Indonesian Muslim organization) has, but freedom of all Indonesian citizens to hold a with more shalawat (see Yahya, 2005: 477- certain religion or belief, and to conduct 655). worship so that religious freedom is secured During Ramadhan month, besides in the Republic. From those experiences, fasting, Shia Muslim also do sholat tarawih Shia devotees are aware that there are still in a mosque in their neighborhood. In order many Muslims who cannot accept Shia. That to add goodness according to their ability, is why they hope that the chosen president they do qiyamullail in their houses and read can secure their rights. Shia community also prayers suggested by the Prophet and Ahlul pays a serious attention to the development Bayt. Jinan is a book usually used as the of political coalition among the parties prayer book. One typical Shia practice is to involved in the election. revive laylat-al-qadr night. It is done for Even though Shia community does three days on the 19th, 21st, and 23rd of not ignore economic aspect in their political Ramadhan nights. On those nights they attitude, economic aspect is the second in gather in the house of one of the chosen their list because it is not their main need. members. Before they set for the layat-al- What they need now is the sense of security qadr night, they do two rakaat sholat by and the freedom in conducting their worship. reading al-Ikhlash verse for seven times after In their minds, the president of Indonesia al-Fatihah verse and prepare al-Qur’an to must be able to secure religious freedom and bring as a requirement to say tawassulbil- safety in Indonesia. Thus, Shia’s Qur’an prayer. consideration in defining its political view is the need of a country that recognizes their e) Participation in the Presidential identity rights. Election During Indonesia’s presidential CONCLUSION election, Shia community in Salatiga showed Research on the Shia community in their enthusiasm as the manifestation of Salatiga, particularly at Pancuran village their political attitude and nationalism. Even explains Shia community's efforts to build a though they did not vulgarly support a relationship with local community especially

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at Pancuran area as well as Salatiga at large. Al-Khotiib, Sayyid Muhibbuddin. n.d. Various strategies, mechanisms carried out Kebohongan Shia terhadap Ahli by the Shia community in order to survive Sunnah. Surabaya: Toko Kitab Utama and create fraternal relations with other Atjeh, Aboebakar. 1977. Aliran Shia di religious communities in Salatiga. Everyday Nusantara. Jakarta: Islamic Research Shia communities socialize closely with the Institute Salatiga residents, their relationships are very natural. Their daily activities in the Barry, Carol Barner-. 2005. Paganism: neighboring community is going well, there Minority Religions in a Majoritarian is no discrimination or suspicion among America. New York: people who have different beliefs. In the Palgrave Macmillan daily life, the Shia community is successfully Blanchard, Christopher M. 2009. Sunnis and demonstrated smoothly that they are not a Shiites. Cogressional Research Service. scary community or a dangerous group but rather they show their religious life in Bungin, B. 2003. Analisis Data Penelitian friendly manner, loving peace and willing to Kualitatif. Jakarta: Raja Grafindo cooperate with various communities. They Persada are also engaged in some activities involving Depag RI. 2003. Himpunan Fatwa various people from different background of MajelisUlama Indonesia. Jakarta: MUI religions and sects. Therefore, their presence Pusat is well accepted by citizens and other Ida, Laode. 2015. Muslim Sects in Indonesia religious communities. This successful and the Emergence of Intolerance. The inclusive way of life shown by the Shia Journal of Social, Political, and community in Salatiga, strongly supports the Economic Studies, vol. 40. Washington: harmony of inter-religious relations that had Council for Social and Economic Studies, been maintained by the religious community Inc. and society in Salatiga. Research on the Shia community can Jaiz, Hartono Ahmad. 2002. Alirandan provide in-depth picture of the situation and Paham Sesat di Indonesia. Jakarta: the condition of religious life in Salatiga, Pustaka Al-Kautsar particularly related to the presence of Shia Lucas, Phillip Charles. 2004. New Religious community. This fact is a religious life Movements in the Twenty-First experience in Salatiga, Central Java, which in Century Legal Political and Social turn can be a model for other communities Challenges in Global Perspective. in different places in Indonesia, since this London:Routledge country still tried to maintain a pleasant Modarresee, Mohammed Reza. 2005. Shia religious life and welfare of all citizens. Only dalam Sunnah Mencari Titik Temu in this way Pancasila can play as the basis of yang Terabaikan. Jakarta: Citra harmonious living citizens in this pluralistic society. Newman, Andrew J. Twelver Shiism. 2013 Unity and Diversity in the Life of Islam, 632 to 1722. Edinburgh: Edinburgh REFERENCES University Press. An-Nadwi, Abul Hasan Ali Al-Hasani. 1988. Dua Wajah Saling Menentang antara Ritzer, George. 2011. Sociological Theory. Ahlus Sunnah dan Shia. Surabaya: Bina New York: McGraw-Hill Ilmu Sachedina, Abdulaziz Abdulhussein. 1981. Islamic Messianism : The Idea of Mahdi

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in Twelver Shiìsm. New York: State Wilson, Bryan. 1999. New Religious University of New York Press. Movements Challenge and Response. London: Routledge Smith, Phillip. 2014. Iranian Proxy Militias in Syria. Hampton Roads International Yahya, Muhammad Taufiq Ali, 2005. Sholat Security Quarterly. Portsmouth: Hikmah, Syariat dan Wirid-Wiridnya. Transatlantic Euro-American Jakarta: Penerbit Lentera Multimedia LLC. Zhahir, Ikhsan Ilahi. 1987. Shia Berbohong Tabatabai, Allamah Sayyed Muhammad Atas Nama Ahlul Bait. Surabaya: Bina Husayn. 1975. Shi’ ite Islam. New York: Ilmu State University of New York Press.

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Analisa Journal of Social Science and Religion Volume. 01 No. 02 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.368

BEYOND PIOUS CRITICAL AGENCY: WOMEN, INTERFAITH MARRIAGE AND RELIGIOUS CONVERSION IN ACEH

MUHAMMAD ANSOR1 AND YASER AMRI2

1 Langsa State Institute ABSTRACT for Islamic Studies (IAIN Langsa). Most studies discussing about interfaith marriage and religious conversion are Jl. Meurandeh, Langsa ignoring woman's autonomy in selecting spouse as well as choosing religion. Lama, Langsa, Aceh, This paper examines the agency of women who converted due to marriage Indonesia. Telp. 0641- 22619/23129. based on the experiences of four women in two areas in Aceh, the South East [email protected] Aceh, and Aceh Singkil. Data was collected through observation and semi- 2 Langsa State Institute structured interviews of four converted women, her husband, and her relatives. for Islamic Studies (IAIN Langsa), Aceh, Indonesia. The phenomenon of religious conversion on the reason of marriage is placed in [email protected] the feminist poststructuralist discourse, especially the concept of pious agency and critical piety agency. This paper challenges the view that says religious Paper received : 4 conversion on the reason of marriage will give the result to those who converted March 2016 Paper revised : 23 that religion to them is merely administrative matters and they lose their focus August – 7 November 2016 on building personal piety. Instead, this article argued the possibility of people Paper approved : 19 who convert to other religion represent their religiosity after conversion as well December 2016 as before conversion.

Keywords: Pious Critical Agency; Interfaith Marriage; Religious Conversion; Acehnese Women.

INTRODUCTION before or after conversion. This article also Most studies discussing about criticizes Seo (2012: 1045; 2013a; 2013b) interfaith marriage and religious conversion who revealed that religious conversion on are ignoring woman's autonomy in selecting the reason of marriage in Indonesia reduces spouse as well as choosing religion. This the religion to merely administrative matter article examines the experiences of four and resulting in losing the focus to build self- Acehnese women who converted their religiosity. religion due to marriage. They are Catholic Interfaith marriage and religious and Protestant women who converted to conversion is always interesting to be Islam or vice versa. This article also will discussed (Lazerwitz, 1981). The most investigate the experiences of Acehnese renowned works on this theme written by women who engage in interfaith marriage, Bagus, Al-Yousuf, Dwisaptani and Setiawan, that is, ‘a marriage undertaken between two Seo, and Liderberg. Bagus (2008: 346-362) persons of different religious affiliations’ discussed the marriage of Hindu and non- (Lukito, 2008: 176). Both religious Hindu in Jimbarana, Bali; while al-Yousuf conversion and interfaith marriage will be (2006: 317-329) discussed marriage and seen as an expression of one’s freedom to religious conversion among Muslims and choose her religion and spouse. Employing Christians in Britain. Dwisaptani and Saba Mahmood’s concept of Pious Agency Setiawan (2008: 327-339) explained that (2001: 2005) and Rachel Rinaldo’s Pious there are at least three things regarding the Critical Agency (2013: 2014), the article phenomenon of religious conversion among shows the religiosity of the participants the Javanese community, i.e. (1) the failure

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to find God in his/her previous religion, (2) Lindenberg concluded that even though the the weakness of religious value in the family religious conversion and cross-ethnic life, and (3) conflict or crisis experienced by marriage in Malaysia is able to resolve the him/her; a condition where one feels that differences between different ethnic groups his/her religion is unable to give a solution to (between Malay and Chinese) but at the his/her crisis, problems, and conflicts. Both same time often lead to break the family ties Dwisaptani and Setiawan found that of the convert. sometimes religious conversions for a One of the articles which connected the marriage were conducted on merely religious conversion to female agency administrative consideration, though in discourse was written by Margot Badran (in some cases it is more substantial. Nieuwkerk, 2006: 192-232). Badran shows Seo’s research (2013a; 2013b) focused that the attraction to the concept of Islamic on the meaning of religious conversion feminisms is the core of the main motive that viewed from the perspective of religious life becomes the background of religious management in Indonesia. Seo explained conversion among the females in the western that religious conversion in Indonesia had countries. Badran (2006: 194) said that social impact as well as political and juridical religious conversion is influenced by the impact in accordance with socio-political consciousness of the convert and the reality surrounding them. By investigating attraction to what they considered as the the phenomenon of religious conversion in peculiarity of Islamic feminisms concept. Java from Islam to Christianity or vice versa, Therefore, women convert in the West often Seo concluded that religious conversion on involve in some activities that promote the the reason of marriage was a reflection of concept of Islamic feminisms. Regrettably, state intervention on the religious life of the Badran focused only on women conversion society. According to Seo, regulation of to Islam; he didn’t relate the phenomenon of marriage in Indonesia that prohibits the marriage as background of religious interfaith marriage caused the religion itself conversion discourse that he presented. lost its focus to build one’s piety, instead of However, his contribution is significant in that it focuses more on merely describing the process of forming woman administrative matters. agency in the West who converted to Islam. Lindenberg (2009: 243-246) discussed The previous studies on this theme do the conversion of Chinese ethnic in Kota not place the woman agency as a locus of Bharu, Malaysia, to Islam. According to him, analysis. Consequently, studies about woman the merging of two different ethnic groups in and religious conversion less contribute to marriage is not only related to two any understanding on autonomous of individuals, but involves two families, two woman who converted to other religion for groups of friends, and the two ethnic groups, the reason of getting husband. For this which has – in the case in Malaysia – a reason, we will discuss the experience of four different legal treatment. The couples who women who converted to other religion for have converted for marriage tried to the reason of marriage by utilizing the negotiate the diversity of their own ethnic concept of agency as an analysis perspective. background in order to be accepted in a new Conversion is often considered as a deviation social environment, family, as well as their of faith, therefore it is socially condemned mate. However, according to Lindenberg, (particularly by convert’s previous religion). amid the effort of bridging the differences, at Interestingly, amid this situation, women the same time each group turned out to that will be discussed here have a distinction reinforce the boundaries of differences and in expressing their agency and subjectivity. tried to keep away from outsiders. Hopefully, discussing their experience will

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give theoretical contribution and enrichment experiences, responses of their family, the to the debate and discourse on woman and challenges that they had to face, the agency, in post-feminisms perspective. strategies of adaptation to the new milieu, the perception over their previous religions, The article is organized as follows. The and experiences in marital life in relation first section provides the protocol of research with differences of religious backgrounds. As that is used. The second section describes the for the relatives of the convert, similar discourse on agency in the perspective of queries were questioned from the post-structural feminisms theory and relates perspective of each respective informant. it to the phenomenon of conversion and marriage. This will be theoretical design to Based on the narrative analysis method the next part of the discussion. After that, we proposed by Polkinghorne (1995: 5-23), the describe the topography of religious data were analyzed by assembling plot of conversion in Aceh, especially Aceh narration that shows the relationship Tenggara (Southeast Aceh) and Aceh Singkil. between data elements as part of an effort to To initiate the debate on woman agency, we make a conclusion. As it is shown by present the biographical narration of four Polkinghorne precisely, narrative analysis is women who converted from Islam, Catholic, described as a synthesis method in which and Protestant. The next sub-chapter events and occurrences (data) coherently analyzes the reproduction of women agency constructed to explain certain phenomenon of the convert, either before or after or how certain situations occured. Our conversion. This article ends with conclusion intention in this article is not to make claims and academic recommendation. about Acehnese women who converted their religions due to marriage in general, but to

use the experiences of four women to RESEARCH METHOD problematize the ways in which convert The empirical data for this article women’s agency is commonly taken for derived from our ethnographic fieldwork granted in the existing research literature conducted in Aceh Singkil and South East and to provide a conceptual rethinking of the Aceh since November 2014 up to January notion agency (Näre, 2014: 226). 2015. Data were collected through observation, semi-structured interviews and informal conversations. We observed the WOMEN AND PIOUS AGENCY daily activities of four research participants Religious conversion is an expression in Aceh Singkil and South East Aceh i.e. Lina, of agency (Connolly, 2003: 353). Our paper Nila, Fitri, and Alta. We also interviewed argued that the convert may form self- their families, including husbands, children, religiosity either before or after the and close relatives such as parents, brothers, conversion. This phenomenon is discussed sisters, neighbors, and friends. The in-depth by using the concept of agency in the interviews flowed steadily but focused on the discourse of post-structural feminism theory. theme of the research. We had a discussion Determining the borders of the term ‘agency’ with imam of the mosque, priest and pastor is important, because as Kachra (2006: 1) to deepen the comprehension on the stated that the concept of agency which investigated phenomenon. emerges in the discourse of contemporary social science has differences among each Interviews with the key informants other, at least as it is seen in the study of (the women who have converted) focused on feminism, gender, queer theory, post- digging all information regarding the conversion including backgrounds,

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colonial theory or theory of race and nature. As what the women in Turkey did, ethnicity as well. they wore headscarf as denial to secularism (Saggie, 2011). Agency is a social concept which nowadays becomes the concern of Later, the debate about the agency was anthropology of Southeast Asia (Slama, enriched by Mahmood (2001; 2005) with the 2012: 313; Keane, 1997: 674). The term idea of religious adherence. Mahmood’s agency refers to people’s ability to make their Politics of Piety (2005) contends that own choices and act on them, even if they although Butler’s theory of agency is encounter opposition (Abu-Rabia-Quader preferable to those accounts of agency that and Weiner-Levy, 2013: 90; Dwyer and take the subject as foundational, Butler’s Minnegal, 2007). The issue of whether the theory cannot be taken as universal. social structure or personal agency that Mahmood wrote ethnography of the piety determines human action have long been the movement in Cairo, a movement that talk of the social sciences and ignited the encouraged women from various socio- interest of feminist intellectuals. economic classes to meet in public to learn about Islam and to foster a pious life Many feminists believe that what (Mahmood as cited in Clare, 2009: 52). women want is freedom; therefore, women collective act is an effort to resist any Mahmood (2005) argued that oppression (Rinaldo, 2014). In Western subjectivity is produced in its relation with feminist discourse, agency and choice with normative doctrines. According to him, the respect to religious women are associated practice of wearing headscarf, establishing with to liberal concept of emancipation religious learning groups, and other religious (Zimmerman, 2014: 4). However, the studies articulations that carried out by women of the latter feminist challenge that activists of mosque-based movement in assumption by showing women acts that Egypt; an example of how women become reproduced gender inequality and the subject of themselves. Mahmood realized questioned the stability of gender identity that liberal feminists hardly admit that this (Butler: 1990; Collins, 2000). Nowadays strict and rigid religious adherence is an some scholars argued that woman could be agency, because they assume that agency an agency in a way that do not meet the works in the frame of resistance against feminist expectation, like deciding not to oppression of either religion or culture question social injustice; locating family, (Mahmood, 2005: 13). Mahmood offered a nation or other social structure as oppression concept of agency that totally different from location; or sometimes giving contribution in the framework of liberal feminists. According submitting to others (Rinaldo, 2014; to Mahmood, agency must be understood as Mahmood, 2005). a capacity to act in accordance with the space, time, and the structure of authority links that Agency is the main issue for the surrounds (2005: 34). Mahmood’s study thinkers of gender and religion. Many of concludes that these Islamist women are them intended to fade the stereotype that active agents, practicing through ‘self- women religiosity is the effect of patriarchal techniques’ an ‘ethical formation’ that violence (Rinaldo, 2014). Women religiosity engages their entire way of life (Vintges, may become an agency, and not merely 2012: 284). obedience to religious doctrines. Women can reinterpret religious doctrines to offer a The work of Mahmood then inspired solution to their problems and establish a life many feminist scholars and sociologists that that suited the modernity (Rinaldo, 2014). analyzing the viability of individual is a Women agency sometimes is political in subject in practicing religious teachings as

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well as an agency. Avishai (2008) elaborated subjectivity. PCA did not compel those Mahmood’s idea to construct an argument women to involve directly with the new that orthodox Jewish women are an active interpretation of religious texts but more to subject to become religious. Yet, Avishai took encouraging the existence of mentioned this idea in different direction. While debate. The notion of PCA aimed at the Mahmood focused on docile conduct as a capture of new women involvement in public self-authoring project, Avishai concerned spaces, managing a discussion – which is with the construction of religiousity (Avishai, political in nature – about the meaning of 2008: 413). Ali (2011) discussed the religious texts that often contested with formulation of piety among the women conventional interpretation. In this case, member of Tablighi Jamaat in Australia. PCA did not involve women reflection over Accordingly, instead of conceptualizing religious texts but also offered critical agency as a struggle against social-norms, Ali interpretation that used for their political concerned with how action is formed and activities. acted out (Ali, 2011: 245). Likewise, In this context, PCA is indeed similar Winchester (2008) discussed about how the with the concept of pious agency introduced Muslims who have converted produce new by Mahmood. The only difference is that morality through religious practices. PCA simplified the process that described by Essentially, the work of Mahmood prompted Mahmood – a process where women try to social scientists to see that the agency may form the subject of piety through critical involve the various capacities to act, even approach in understanding the religion. includes the action that is not intended to Mahmood discussed the women interest in realize freedom. Agency, according to Dwyer interpreting Koran (either in private or in and Minnegal (2007: 547) is often general religious learning), and showed that ambiguous in nature. But the concept of they interpret the Koran not according to the pious agency that was introduced by common way. They argued that it is the way Mahmood has limitations. For instance, this how they formulate life guidance based on concept obviously does not accommodate the normative piety, and it was not for the critical attitude towards interpretation and purpose of reforming religious interpretation. religious practices. Therefore, the idea of Such this concept failed to dig political pious agency shows incompatibility between consciousness of the related subject, things analytical framework (where religion used that often underlying critical interpretation for various purposes) and practical as Rinaldo said (2013; 2014: 7-8) it was framework (where women subjectivity fully found in the pious movement of women set by religion). It is strongly predicted that activist in Indonesia. “While actually”, the mismatch between feminism and piety is argued Rinaldo, “that is the true agency”. the manifestation of this division. Rinaldo put the debate of sociological Rinaldo (2014: 6-8) on his research agency into the deep discourse about the about women and piety movement in scholarship of contemporary Islamic Indonesia offered a correction to the concept feminists. The Muslim feminists from of Mahmood’s pious agency. Rinaldo various countries such as Morocco, Iran, introduced the concept of pious critical Malaysia, and Indonesia were presented to agency (PCA), a social concept which he show their effort to build the synthesis defined as women capacity to critically between Islam and feminism (Badran, 2009; interpret religious texts and driving it Gonzales, 2013; Mir-Hosseini, 2006; become public debate. PCA is a model of Moghadam 2012; Salime, 2011; Mulia, 2005). piety which is developed based on religious The said movement emphasizes on

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reinterpretation of religious texts to enforce Through the ethnographic data that women emancipation and their rights. They presented in the following discussion, this are personalities who are influenced by article shows how women agency constructs earlier Muslim feminist such as Fatime religious identity as well as religiosity both Mernisi, Asma Barlas, Zainah Anwar, Leila before and after conversion. We place the Ahmed and others who interpreted religious discourse of religious conversion for the texts in egalitarian way and argued the reason of marriage as negotiation between importance of using historical context to structure and agency. In this case, agency is understand Islam. Such movements differ not in the passive position in relation with with earlier feminist movement in Middle the choice they have taken, but rather the East and Asia which generally did not try to result of objectification of social structure reinterpret religious texts from the that surround. They are not only free to perspective of gender (Badran, 2009; Roded, choose their religion, but they also reproduce 2012). the culture either within their family or in social environment, after the conversion. Woman agency makes available a space for understanding the women subjectivity in forming their action. But both RESEARCH RESULTS AND DISCUSSION concepts of agency do not capture women’s Interfaith Marriage and Religious religiosities who have converted – either Conversion in Aceh while they were in their old religion or new one. Badran (2006: 204-205) argued that This part explains the topography of the convert women with their agency have religious conversion on the reason of capacity to construct religiosity based on marriage in Aceh. Before that, we need to value and norms of the new religion. present concise illustration of Aceh, However, Badran did not discuss the especially South East Aceh and Aceh Singkil religiosity of the convert women before their as the research location. Both districts are conversion. As for Indonesia conversions situated in the frontier of Aceh province. The occur more because of the marriage east line of South East Aceh is the border of considered valid if the couple have the same Tanah Karo district, while Aceh Singkil is the religion. Our premise is that a person when neighbor of Sibolga district. Sibolga and converted to other religion is able to Tanah Karo are two districts in North represent his religiosity either in his previous Sumatera province that populated by religion or the new one. majority Christian. It is unsophisticated if these both Aceh districts have significant The concept of religiosity in this article Christian population, that is about 35.000 is employed through the notion of lives or about 22% of total population in religiosity’s Stark and Glock. Stark and Glock South East Aceh (Statistics centre of Aceh (in Wald and Smidt, 2006) measured one’s Tenggara 2011), and about 14.000 lives or religiosity based on five dimensions as about 10% in Aceh Singkil (Statistic center of follow: ritual, ideological, intellectual, Aceh Singkil 2011). The Christian population experiences and consequences or practices of of both districts contributed to 92% of total religious doctrines. Therefore, to measure Christian population in Aceh (53000 lives). the religiosity of women convert, we explored their obedience of their old and new Unlike other places in Aceh, Christian religious practices. We also explored their people in South East Aceh have quite understanding of their old and new religion significant social role. Since the as well as how those religious understanding establishment of South East Aceh in the early affects their daily social berhavior. reformation era, the regent or at least his vice originated from sub district of Lawe

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Sigala-gala and Babul Makmur, the basis of South East Aceh presented total Christian majority. Both Lawe Sigala-gala contradiction. When the celebration or and Babul Makmur are economically two merely a simple Christmas greeting was important cities in South East Aceh after its banned all over the districts and cities, a capital, Kuta Cane. The similar condition is giant billboard size about four by eight apparent in Aceh Singkil. Since the meters containing the greeting of Christmas beginning, the regent of Aceh Singkil is often with the photograph of local regent as a having relation with Christian figures. For at background was set up in the city center of least in the last two periods of local election, South East Aceh. According to the research the supports of Christians become decisive participants, the government of South East for the victory. The existence of Christians in Aceh gave some gifts not only to the Muslims the two areas has become political on their feast day, but he did the same to the consideration for local people since the vote Christians on the Christmas – that never had been concentrated on the figure or happened in any other places in Aceh. When particular candidates who are trusted to other districts in Aceh banned the facilitate their political aspiration (Ansor and construction of the churches, a regent in Meutia, 2016). Aceh Tenggara attended an inauguration of a new church; moreover, he contributed Daily social interaction between financial assistance to the renovation of the Muslims and Christians in Aceh Singkil takes church. This condition is parallel with the place intensively in diverse form. Conflict real harmonious relation between Muslims and harmony in Muslims and Christians and Christians in their social life. Shortly, relation came one after another. In the mid- South East Aceh represents ‘other Aceh’. 2012, Aceh Singkil became the topic in the media after the local government banned In line with the socio-demographic approximately 21 churches due to the context as explained, the intermarriages absence of permit building worship place. where the couple comes from different Five years prior to that, a church was set on religious backgrounds used to occur in South fire by unknown executor. The conflict East Aceh and Aceh Singkil. However, there between the two communities appeared is no accurate data regarding the exact regularly since the riots which resulted in number of religious conversion in the two casualties and displacement of Christians in districts because no census has ever been the local area in 1979 (See Baqir 2013). The done for that cause. Therefore, this paper social construction of Muslim-Christian just describes the phenomenon of religious tense relation was different from the conversion sporadically, either from Islam to condition when the research is conducted, other religion or vice versa. In a lane of a which was harmonious (see Ansor, 2013). village in suburban of South East Aceh where The Christian citizens attended the wedding the research participant resides, we found party of their Muslim relatives and vice versa. that almost every house has a family member Social interaction of the citizens was beyond who converted to other religion, either from religious barriers, including relation of other religion to Islam or vice versa. This marriage. consists the conversion that occurred based on the reason of marriage as well as other The best portrait of harmonious reasons during the last three generations. relation among different Acehnese religious Generally speaking, the conversions that adherrents is in South East Aceh. Amid the occur are generally the conversion to Islam, image of Aceh intolerance since the but it doesn’t mean that the conversion from implementation of Islamic sharia (see Makin Islam to other religion is not found. We were 2016: 1-35; Milallos, 2007; Ansor, 2016),

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informed that in a certain sub district there alternatives, either conversion or to marry in are at least 8 women who have been overseas (Seo, 2013a). Most people of Aceh converted from Islam to other religion; two Singkil and South East Aceh chose the first of them are our research participants. model, though the second model was also found in the field. The data of the converts in Aceh Singkil is hard to find too. We only Non-Muslim women in these areas, succeeded in collecting 300 documents who want to marry Muslim men, are often regarding the conversion to Islam. Those required to adjust their religion to their data were kept in the Office of Religious husbands’. From various considerations, Affairs (KUA, Kantor Urusan Agama) in two converting to Islam is the most sensible and sub districts, Simpang Kanan and Danau possible way to be taken. Under the pressure Paris. This is the data of the conversion to of patriarchal tradition and culture, women Islam from the year 2000 up to 2014. Before from minority religious group feel more they converted they were Protestant, comfortable when they make some Catholic and Parmalim adherents. We held adjustment to the religion of the majority some interviews with religious figures and group. We didn’t find any male Muslim in former functionary in the local KUA to Aceh who converted his religion from Islam explore the backgrounds of the conversion. to other religion on the reason of marriage. The reasons of conversion varied including Unlike the non-Muslim males who easily factors of occupation, family, marriage, converted to Islam simply because they healing, education, God’s guidance, ect. The wanted to make some adjustment to the conversion from Islam to Christianity in religion of their wives. Such phenomenon Aceh Singkil is not found. In a village where indicates that gender is not the only factor we conducted this research we were that determines the attitude of religious informed that at least there were two women conversion due to marriage. who converted from Islam to Christianity on The women who convert in Aceh, the reason of marriage. One was converted to either from Islam or to Islam, have to face a Christian sometimes before the marriage and lot of barriers. Women who convert from another one married on the way of Islamic Islam to other religion certainly have to face marriage but a year later converted to various obstacles that are different from Christian because her husband reconverted those who convert to Islam. Whoever to Christian. We failed to see those women converts from Islam to other religion has to because the case is quite sensitive among the face the qanun of Islamic sharia (Islamic society of Aceh Singkil. The local pastor and law) which regulates the sanction for the Christian leader suggested us not to see apostate. To the Acehnese, apostasy is those women to avoid any undesirable regarded as a higher religious crime. Amid incident. the enactment of the law of religious freedom The description above will not satisfy in Indonesia, Aceh becomes the only the readers who hope to get the exact province that has regulation regarding the number of religious converts in Aceh Singkil imposition of the sanction over the apostate. and South East Aceh. However, the exposure In fact, the regulation on sanction against gave an illustration of religious conversion the apostate was re-enforced along with the on the reason of marriage in the research ratification of Qanun Jinayat [Islamic area. Religious conversion has possibly Criminal Code By law] in the early 2014. On occured since the interfaith mariage is not the other hand, Protestant women who permitted by the law (Lukito, 2009: 34-35). converted to Islam also had to face the Therefore, the couple of two different church regulation on the sanction against the religions will choose one of the two relatives of the convert. The social sanction

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over religious conversion usually imposed The four women have different jobs not only limited merely against the and educational backgrounds. Lina perpetrators but also against their relatives completed her bachelorship in economy (an interview with Citra, 2015). The higher from a private higher studies institution in his position in the church, the higher the South East Aceh; Nila got diploma in social sanction imposed on him due to primary education from a Catholic school in religious conversion. Similarly, Catholic Lampung, while Fitri is the alumni of an women convert have to face the same obstetrics school in Langsa. Alta completed consequences. It should be mentioned here her studies from high school in South East that Catholic churches–during our Aceh Tenggara. Alta and Lina both are investigation in the field – do not impose any house-wives, while Nila and Fitri are career sanction against its followers if they convert women. Nila is a teacher in a private school (an interview with Pastor Charles, 2015). and Fitri is a government civil servant as a However, the conflict among the family nurse. Lina, Fitri and Nila economically can members caused by conversion cannot be be categorized as upper class, while Alta is avoided. It can be understood from the facts economically lower class. that in Catholic community, the Lina, Fitri and Alta were born and consequences and social sanction caused by raised in Aceh. Nila was born in Lampung religious conversion is less than two other and live in Aceh after her marriage about religious communities. twenty five years ago. These four research To give a deeper comprehension about participants also represent different ethnics the experience of women convert in Aceh, we in Aceh. Lina is Batak, Fitri is Gayo, Alta is shall write the followings to explore the Alas, and Nila is a Sundanesse. Gayo, Alas biographical narration of the research and Sunda are the ethnics that identical with participants. This study centers on the Islam. Each of them married a man of Batak- prototypical narratives in conversational Aceh ethnic (ethnically Batak origin but was everyday domains, which is storytelling. born and raised in Aceh). Nila, Fitri and Alta reside in South East Aceh, in a sub district

where the majority are Christians. While Research Participant’s Biography Lina, though originated from South East We shall present the biographical Aceh, but after her marriage she lives in Aceh narration of four women who act as research Singkil, a sub district that inhabited by participants: Lina, Fitri, Nila and Alta. These majority Christians. The differences of four women are selected because they demographic backgrounds hopefully give an represent the varied religious adherents. initial picture about the diversity of the Lina is a Muslim woman who converted from research participants. For more details, we Catholic. Fitri and Nila were initially shall explain their experiences by correlating Muslims but then converted to Catholicism. their backgrounds of conversion and the The difference between them is that Fitri process of conversion that caused by converted at the time of marriage, while Nila marriage. converted eight years after her marriage. Alta is a Muslim woman who married a Protestant and enjoys the life of interfaith Lina: ‘The cross is still in my heart’ family. The status of all women is married, Lina, 42 years, married and has 3 having children and feeling happy with their children. Lina converted from Catholic to marriage. Islam in 1991 because she married Pak Daryanto. Our first acquaintanceship with

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Lina and Pak Daryanto occurred in the early parents did not attend her wedding, but 2013, when we worked for another research within a couple of weeks they visited Lina’s about Muslim-Christian relation in Aceh family in law. A couple months later, Lina Singkil (See Ansor 2013; Ansor, Arrauf and organized a simple wedding party at her Amri, 2016). Pak Daryanto is a headman in a parents’ house. In general, there is no village where we conducted our research. significant conflict between Lina and her When we interviewed Pak Daryanto, Lina parents regarding her decision to marry as and another converted Muslim woman were well as to convert. there. They shared their religious Lina believes that religions are various experiences as a muallaf: a discussion that ways leading towards the same God. She later inspired us to do the current research. believes in Islam as her new religion and In the end of 2014, we met again Lina and practices it in her daily life. For her, the God Pak Daryanto to interview them more that she worships now as a Muslim is the intense and to observe their day to day life. God that she had worshipped when she was a We also met Opung Intan (Lina’s mother), Catholic. After her conversion to Islam, Lina her brother and her cousin to deepen her still keeps in touch with her relatives, biographical narration. brothers, sisters and her Catholic friend. She Lina was born to a Catholic family in also uses to attend wedding receptions that is South East Aceh (it takes 14 hours to travel held in churches nearby her residence. As a from Aceh Singkil). Lawe Sigala-gala, the sub wife of Geuchik (Village chief), Lina actively district where Lina was raised is populated involves in socio-religious activities in her by Christian majority, though in the capital village. At the same time she is intensively village of the sub district the population of active in ensuring the Muslim preachers, Christians and Muslims is balance. Her who are invited to preach in her village, to parents are devout Catholic adherents: her have inclusive perspective about religion. father was a sexton, while her mother at the She often protests against the preachers who time of the interview is registered as an disfigure other religions including her old activist in women Catholic community in religion. When interviewed, Lina said: bishopric of Aceh Tenggara. Lina is the third “Though I am a Muslim, the cross is still in of five children in her family and she is the my heart. I just worship the same God only family member who converted to Islam. through a different way with the way I After the completion of her studies from a worshipped when I was Catholic”. non-government university in South East

Aceh, she worked in Aceh Singkil and married a local young man. Fitri: ‘Only the way of worship is different’ Lina’s family is relatively more Fitri, 41 years, married and has 3 inclusive in practicing their religion. Though children. She was a Muslim and then she was raised in a Catholic family, but she converted into Catholicism. When I met Fitri, always interacts with her Muslim friends. I got the impression that she feels comfort Lina claimed to have many Muslim friends in with her new religion. We met Fitri at her her youth and hardly ever dating a Christian home as recommended by the local chief. boy. Her parents had disappointed knowing Like commonly Catholic home, the living that she was going to marry a young Muslim room was full with ornaments of Catholic and convert to Islam. However, the tensions nuance: a painting of crucified Jesus, a between Lina and her parents did not last statue of mother Mary, a painting of Holy very long. Responding to her desire, her Communion, and a Christmas tree. In the parents finally advised her to be ‘a good wife same room a photograph of Fitri and her for her husband and be a good Muslim’. Her

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family, in which her mother and sisters are inevitable. The society where she served wearing hijab, was hung. We found that she questioned her conversion to Catholicism was open to share her experience though and expelled her from the village. For a year some of them are quite personal in feature. she didn’t go to work until she found a new Her awkwardness lasted only a quarter hours job in another place. In the new job of interview, the rest of more than three environment she was also socially isolated hours the conversation was extroverted and when her new co-workers knew that she dialogic. converted to Catholicism. Her husband, a staff of sub district office was Fitri was born to a devout middle class excommunicated by his colleagues so that family, raised in Takengon, a city which is they decided to move to South East Aceh. known for the religiosity of its society (About Takengon, see Bowen, 1993). After Fitri’s decision to convert socially cost completion of Muhammadiyah senior high her much. She lost communication with her school in her city, Takengon, she shifted to family, social environment, and her old Langsa studying in a midwifery school. On culture. Her parents were resent over her the completion of her studies she was decision to convert. For a year she could not assigned for a job in South East Aceh, in a restore a good communication with them. sub district where the population of But social threats against Fitri had not Christian is significant. She happened to diminished for a long time. Now, their have date with several Muslim boys, but relation is getting better. Her mother and broke before marriage. She became other family members sometimes visit her at acquainted with a district staff, a Christian her home. Moreover, Fitri’s religious youth, and agreed to get married after a conversion happened after the courtship of about six years. However, her implementation of Islamic sharia in Aceh plan to marry was strongly rejected by her which rules the penalties for aposty (See family since the boyfriend wishes her to Qanun 11/2002 on the Incorporation of convert to Catholicism. same Aspect of Theology (akidah), Rituals (ibadah) and Activities that Glorify Islam After a long time facing an impasse, in (syiar Islam); Qanun 6/2014 on Jinayat). 2004, Fitri and her boyfriend were married Although the rule was not really applied to in a Christian tradition without the consent her; Fitri felt the impact of the application of of her parents. In other words, they did Islamic law in Aceh significantly shaped her 'eloping', a marriage without parental religious life experience. consent. They were married in a church in South East Aceh, where she was baptized as Catholic at her age of 30 years old. She tried Nila: ‘Go with me, may the lightpath to hide her marriage and masked her be with you’ religious status to her family. Nila converted from Islam to However, the rumors had spread Catholicism eight years after her marriage. quickly and the boss where she worked She was raised in a middle class family in clarified her decision to convert to Lampung. Her father was an employee in a Catholicism. Her parents finally knew about private company engaged in mining, oil and her conversion when they were phoned by gas. In addition, her father was having a the regent of South East Aceh, clarifying the business of boarding houses and public truth of the rumor regarding her conversion. transportation. The boarding houses are only Fitri could not hide the truth from her for male tenant; some of them were parents any longer, thus the conflict was university students and were Christians .

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Nila got six sisters, each of them having a From her point of view, the moment of her maid assigned to serve them. Her parents conversion to Catholicism is the turning took her to a Catholic school, from point of her economic transformation in her kindergarten up to high school. The school family life. A month later, the pastor offered was categorized as an elite school and the her a job as a teacher in a school managed by most expensive school in Lampung. During Catholic foundation, a profession that she her education in that school she then got runs untill now. acquainted with the value system in Catholic Nila’s conversion surprised her family. tradition. Therefore, she accepted the Her parents knew she had converted to proposal of a tenant of her father’s boarding Christianity a year later and obviously did house, a student of Lampung University, a not agree on the verdict. When she went Catholic. Nila married in the end of 1980s, a back to her hometown in Lampung, she was year after the completion of her high school; not accepted by her parents. Likewise, when while her husband was a student of final year she visited her forefather in Banten, she was who failed to complete his education. expelled. Her forefather lived in Banten and The wedding took place in Lampung runs an Islamic boarding school. At last, she according to Islamic tradition. After two has never seen her parents untill the death of years of her marriage, Nila and her husband her mother. She learned to become a new moved to South East Aceh, her husband’s Catholic adherent and active in social hometown. There she lived with her parents- activities in her church. When we in-law who is Catholic. Her parents in-law interviewed Fitri, she described Nila as a did not agree if their son converts to Islam. ‘woman who was Muslim previously, but has However, at the same time, they could not become a teacher of Catholicism in a prevent the wish of their son to marry this Catholic school’. Muslim girl. Therefore, when their son came home with his Muslim wife and stayed with Alta: ‘Two religions in one house’ them for a period of time, Nila’s parents-in- Alta’s story is quite interesting because law awfully encouraged her to convert to she lived a life of interfaith marriage. Out of Catholicism. Nila recalled that she always Aceh, interfaith marriage is a bit wanted to be a good daughter-in-law. understandable, but when it happened to Though she doesn’t consume pork, she didn’t Acehnese girl from Alas ethnic, it becomes object when her mother-in-law asked her to incredible. Alta is 38 years old and having clean the pork as a meal to this family. three children. Her marriage with a For eight years, Nila still practiced Protestant leader was held fifteen years ago. Islamic tradition. Her conversion to Her husband is a sexton and called himself Christianity took place in the month of as evangelist. Alta and her husband married Ramadan, after three consecutive nights in civil marriage. It is unknown whether the dreamed of meeting Jesus and Mary. In her marriage was held according to Christian dream, Nila said, Jesus repeatedly said tradition or Muslim tradition. Altas’ husband ‘Follow me, may the light path be with you’. said that they had requested to marry in local This dream was interpreted by Nila as a KUA (office of religious affairs), but was 'guidance' to make her convert to rejected due to difference of religion. The Catholicism. Sunday or third day after the local church also denied arranging their dream, Nila decided to join worship at the marriage since the bride is a Muslim. Many church and expressed the desire to be people presumed that Alta converted to baptized as Catholics. Nila who had been Christianity, but she confirmed that she is twelve years educated in Catholic school did still a Muslim and never left Islam. Alta, as not feel awkward with the new environment.

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we saw her, performs Salat, and claimed that Wilayatul Hisbah) who could someday come she never gone to the church for life. to her house and question the status of her marriage. When we visited her at home, she Our meeting with Alta and her could not hide her fear. It was clearly seen husband was under the recommendation of when we informed her that we came to Opung Intan, Lina’s mother. A month after interview her related with her marital life. the interview with Lina in Aceh Singkil, we “Perhaps they are officers who come to stone visited Lina’s parents in South East Aceh. me to death, because I married a non- Right after the interview with her, Opung Muslim. That is the reason why I am afraid Intan introduced Alta to us who lived about when strangers come”, said Alta amid the 30 meters from Opung Intan’s residence. interview of three hours duration. Altas’ husband is a nephew of Opung Intan. Therefore, she was quite receptive to our presence to share her married life experience, Pious Agency of the Convert Women though she used to be cautious to strangers. Based on his research in Central Java, By reason of her confession, she is afraid of Seo (2013a: 92-93; 2013.b) concluded that strangers because she realized that her gender is not determinant factor for marriage was not recognized by Islamic someone to convert his/her religion on the religious authority in Aceh. However, soon reason of marriage. There was a negative we managed to convince her of our status as correlation between marriage and the a researcher, and committed to ensure her compulsory of following husband’s religion. comfort as our research participant. Gooren (2010: 65) said that couples who have stronger religious commitment Alta said that her parents initially (regardless of male or female) tend to invite opposed the marriage very strongly. Many the partner to convert, while Seo (2013b: Muslims denounced her marital life. Alta 137) believed that economic factors and told us that her neighbors warned her that domicile determine who should convert in she will be in hell if she lives a life of interfaith marriage. If the married couple interfaith marriage. Alta often thinks over live in environment of Muslim family, the the life she lives, whether it is approved by mate tends to convert to Islam. On the God or conversely, disliked by Him. By the contrary, if they live in an environment of course of time, she surrendered to her non-Muslim family, the Muslim will tend to destiny as she had told us in her confession. convert to the partner’s religion. Seo She does not want to force her husband to concluded that economic is determining convert to Islam; at the same time, she was factor for someone to convert in interfaith also not willing to conform to the religion of marriage. her husband. She does not want to end her marriage, because she loves her husband and Unlike Seo, Jansen argued that women their children, she wants their children grow often become the parties that conform to the under the upbringing of their parents. She religion of their partners. In his research felt confident and strong to live such this life about Muslim women and Christian minority because she was supported by her siblings to in Jordan, Jansen showed the intersection go through the current path she had chosen. between gender and religious conversion (Jansen, 2006: x-xi). In line with Jansen, It is not easy to live in Aceh while your Hacker (2009: 178) pointed out that non mate is non-Muslim, especially for woman. Jewish female spouse’s strongerly pressure Interfaith marriage is not recognized here. to convert than do non-Jewish male spouses. Alta told us that she is always worried about Women, sociologically often loose agency being interrogated by the sharia police (WH, power in several aspects of life, including the

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determination of religion to be embraced. characteristics of post-structuralist feminism Women often become the parties that are thought is to believe that women have the requested to conform to their husband’s capacity to represent themselves. Not to talk religion. This custom implies that women’s about being represented women autonomy in accepting religious beliefs is empowerment in the perspective of post- less recognized than that of men (Jansen, structuralist feminism more emphasize to 2006: x). Conversion of religion put women give the discursive space for women to in a complicated position. If a Christian represent themselves. Lila Abu Lughod female, for example, marries a Muslim male, (2002: 783-790; 2013) in one of her articles the female will almost certainly convert to (then published as a book with same title) Islam. On the contrary, when the marriage that quite provocative, questioned: ‘Do comes from a couple of Muslim female and Women Really Need Saving?’. To her, Christian male, polemic will appear. Islam academic perspective that have placed the clearly forbids someone to convert to other women in the position of ‘the group that religion. Therefore, in Jordan Christian have to be saved’ need to be discussed males often convert into Islam. In summary, further. “Because”, Abu Lughod argued, “this the gender dimension effect determines the perspective departed from the assumption of behavior of religious conversion, but on male’s superiority to become the savior of different instances these aspects sometimes female. Women don’t need any savior from ignored altogether. outside themselves. To Lughod, the need is the capability of outsider to understand The two perspectives showed the women and their own cultural sphere. differences and similarities. Seo holds that gender variable is not determining in the Before presenting ethnographic data behavior of the conversion, while Jensen said regarding the agency of the converted that gender factors were influenced by a women, we will show some theoretical number of specific requirements according concepts about agency according to experts. to space, time and doctrinal aspects According to Rinaldo (2014) agency is revolving around it. The similarity is at least basically one’s capacity to determine his/her proven by the fact that the two perspectives will and to act accordingly, while Aisyah and above ignore the agency of women in Parker (2014: 207) said that agency is the determining the behavior of religious freedom to express one’s will. Agency may be conversion. Unlike Soe and Jansen, Badran understood as the capacity in the context of (2006, 202) concluded that the converted system relation to determine the movement women were actually expressing agency and of the world and not merely being dissolved power in representing themselves. To in the world movement (Dwyer and understand the performance of women Minnegal, 2007: 546). Therefore, agency is agency, one may explore the condition before one’s capacity to influence the social conversion, the process, as well as the movement and not to be drifted in the flow condition after the conversion. It means that of the movement. Agency makes the subject looking upon the motive of conversion alone do something that might be different from is not sufficient, because it also needs to the current of the thought or the action of the understand the manipulation process of mainstream. conversion impact (Jansesn, 2006: xii; The converted women have the compare to Shanneik, 2011). capacity to define their will and actualize We will show the role of agency in the that will as well. They express the agency and phenomenon of religious conversion by power to actualize their will (Pritchard, placing it in the discourse of post- 2006). There are some forms of performance structuralist feminism. One of the of women agency when they convert to other

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religion: (1) removing the obstacles that goodness. Therefore, she was not too hinder their desire to convert, (2) awkward with her decision to convert to rationalizing the reason of conversion Catholicism despite fierce opposition from through reinterpretation of religious the people around her. For Lina no one can doctrines as well as other reasons of non- ensure that a religion is more correct than religious one, (3) giving a new meaning to the other religions. Heaven can be achieved important events that occur in their life and by running and wholeheartedly following the relating it to the decision to convert, (4) teachings of the religion. All religions, for adaptation to new environment as well as old Lina, allow its adherents to enter paradise as environment to defend the taken decisions. far as they practice their religion well. The narratives of the research “Though I embrace Islam, and Islam participants showed how they get rid of is a true religion, but in my opinion, if I obstacles that prevented them. Their do not practice Islam, I won’t go to heaven. Likewise, Christianity is good decision to marry and to convert was religion that teaches love. If the challaneged by their parents, but they strive Christians do not practice the teachings to actualize their will by getting ride of all of Christianity, they won’t go to heaven obstacles preventing them and accept the either. It is not merely religion that takes consequences as the result of their choice. us to heaven, but the faith will do. That’s Fitri had to pay high social cost due to her all I know…. I left Christianity not for its decision to convert to Catholicism. She had badness, but it is my destiny, the path that is given by God to me. I am her job shifted, isolated by social broadminded in regard to religion. It environment, and moreover, she had to bear doesn’t matter for me to convert to Islam.” sustainable social criticism. Nila had to deal Research participants attempted to with similar experience. Until the time we seek conformity between their old religion conducted the interview she failed to restore and new religion in order to minimize good communication with her family differences. Fitri said that religions have members due to her conversion. Gross different rituals among each other, but all (2012) said that changing faith often inflicts religions have the common goal, that is social cost that is too expensive, like towards God. Fitri believes the differences breaking with family, breaking with between Islam and Christianity lies only in customer, work environment and alike. the number of the prophet. Christian According to Gross (2012: 145), converts’ prophets ended in Isa, while Islam ended on attempt to make a complete break with the Prophet Muhammad. As Fitri said: past is most directly manifested in the transformation of the present (compare to “I see […] there are a lot of Fazzino, 2014: 255-256). Women capacity to conformities. Only prophet Muhammad understand and to face the consequences is not there. […] In Islam prophet Isa was according to our opinion is an expression of lifted, while in Christianity he was crucified. […] Muslims believe that agency. before the doomsday the prophet will The research participants also come, likewise, the Christians believe the expressed the agency through rationalization same. Regarding the tradition of the Prophet's birth anniversary, both Jesus of religious conversion. Lina said that and Muhammad are equally celebrated. religion is a matter between her and God. All In Catholicism, the living can pray for the religions are directing towards God. It's just deceased. In Islam, a goodly child could that each religion has different ordinances in also pray for the parents who have worship. Fitri believes that all religions teach passed away.” the truth and lead its adherents to spread

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Previous quotes from interview showed hand. It is you who creates. I don’t know the effort to seek conformity between old whether this money is halal or not to religion and new religion. Fitri always perform umrah. I keep going on. If the money is not halal please let me know. rationalizes the decision to convert. Fitri Make me lost!’. Thank God she was not believes that her conversion is God’s destiny lost. Everything ran smoothly. She went she should live. To her, if God did not allow to Ka’bah alone, like no one was there. her marriage to happen then she will never The way was wide and straight. I was marry her current partner. What Lina said surprised too. I thank God. It meant that during the interview was also similar. To my prayer was granted by God. I prayed Lina, no one can ensure that her old religion to God: ‘O God, please give health to my mother. O God, now I believe in different (Christianity) is more true than her current religion from that of my mom, but please religion (Islam), or vice versa. Religious answer my prayer for her’. I thought my conversion is God’s path which is assigned to prayer was answered by God. I told my her by God. Her duty is to run her life well. mother: ‘God answered my prayer, Mom. According to her, everyone may attain […] Some say: If a Muslim prays for a heaven either through Islam, Christianity, or Christian, God will not answer. […] any other religion as far as the adherents However, my experience proved contra wise. My Christian prayer for my Muslim practice the teachings of their religions well. mother was answered by my God”. Fitri also mobilized the meaning of Our research participants often have important events that happened to her as an special way to express agency related acceptance to her decision. Just to mention religious conversion. Among the participants, an example, she financed the umrah of her Alta is the most distinctive in articulating her parents. The reason why she financed this agency. As delivered, Alta is the only women religious journey is to become a devoted who did not to convert her religion though daughter to her parents though she believes getting married with a mate of different in different religion. Interestingly, Fitri (and religions. Alta also did not question her also her mother) connected the phenomenon husband for remaining in different religions of umrah with her personal experience as a with her. Alta did not question the doubt of Muslim who had converted to Catholicism. the people around her against her religious This can be seen in how Fitri and her mother status and her commitment to practicing seek an explanation about legal status of the Islam. She also cannot turn away from Islam, umrah financed by a person of different faith. neither because she lives in Aceh which “Last time I arranged umrah for my implements the Islamic sharia, nor because mother. Somebody said that the finance I she is a part of the largest ethnic in Aceh provided for the umrah is haram, Tenggara (Alas ethnic) which is synonymous because I am a Christian. The umrah is with Islam. Alta and her husband claimed considered illegal according Islam. […] that they are happy on her marital life today. My mother prayed there (Mecca) to God, Alta said: ‘O God, if the money is not halal, please let me know! Make me lost here (in “We have married. We remain in our Mecca)’. That is the prayer of my mother. respective beliefs. I remain Muslim, my Thank God, my mother said that the husband remains Christian. My faith umrah run smoothly there. Moreover, could not be changed by man, likewise when she wanted to kiss the black stone, my husband. Pastor, ustadz or anyone God paved the way for her. She was who wants to change our belief will surprised; it seemed that God had certainly fail. Only God, who has facilitated her. […] My mother prayed: ‘O authority to change my belief. Though I God, I don’t like my daughter converted have three children already, the oldest to Christianity. But how is else? Step, one is at junior high school, in terms of fortune, meeting, and death are in your religion, I remain to choose Islam. I

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believe that there is no God except Allah. (women Non Governmental I have got married for 15 years, I have Organization/NGO), or Rifka Annisa tried to change my belief, but I cannot (women NGO). The three institutions which turn about Islam. Neither because of became the case study in Rinaldo’s research parents nor because I live in Aceh, where Islamic sharia is implemented. It is from are women activists who promoted critical the deepest of my heart, I cannot turn interpretation over the doctrines of the from Islam”. mainstream in Islam. This must be different Alta practices Islam, although she with the agency of converted women. While reduced the frequency of gathering in the critical attitude of those activists is activity of wirid Yasin in the neighborhood. within the frame of one religion, the She did not question her children educated converted women showed their religiosity according to the religion of their father. But when they were in their old religion as well Alta had agreed with her husband that when as in their new religion. their children have grown, the children have Nila, Fitri, dan Lina are not only the freedom to choose the religion desired by religious in the current religion, but they also them. obeyed and practiced the teachings of their This description hopefully can help to old religion before they get converted. This explain the performance of agency of phenomen on is similar to the study of converted women. They articulated agency Bangstad (2004: 355-358) when he based on religiosity: a social concept discussed the experience of Bashar’s introduced by Mahmood (2001, 205) as conversion, a pious Catholic, who became a pious agency. Mahmood (2005) argued that religious person after converting to Islam for agency is a capacity or skill of conduct marriage. It is also indicated by Shanneik according to religious mores and ethics. But (2011: 503-517) in his writings about Irish it seemed that Mahmood’s conception is women who converted to Islam. Shanneik insufficient to explain the phenomenon of showed the experience of Irish woman who converted women which are discussed in this was raised in a devout Catholic tradition research. Mahmood presupposed the pious later became a religious Muslim after agency done in the context of converting to Islam. Shanneik (2011: 511) implementation of religious mores and revealed that the converts ‘wanted their lives ethics, while the women of the research to be monitored and controlled by Allah’s participant represented themselves as command’. The converts felt that they have religious either in their old religion or in gained emotional and spiritual rewards, have their new religion after the conversion. access to rights and able to develop themselves as stable and strong personalities The concept of pious critical agency with a (religious) space of their own introduced by Rinaldo (2007; 2014) in some (Nieuwkerk, 2008: 445). Nevertheless, it particular aspects can explain the must be admitted that the religiosity of phenomenon of women agency of the research participants showed ranks of levels research participants. Unlike Mahmood, that varied from one individual to individual. Rinaldo (2014) said that religious agency can This indicates, as stated by Nisa (2012: 374), be generated by being critical to established the performance of the agency always takes religious doctrines. Rinaldo showed that different forms according to the surrounding pious movement which was done by female social structures. activists of socio-religious movements like Muslimat NU (Women organization under the umbrella of Nahdlatul Ulama), Rahima

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agency stated by Rinaldo (2007: 2014) would CONCLUSION in some ways explain this phenomenon. Rinaldo (2014) said religious agency can be This article analyzes the experiences of formed by being critical of the establishment Acehnese women converts for marriage of religious doctrines. But the women which is connected to the agency discourse convert surpassed beyond the critical in post-structuralist feminism perspective. attitude in religion. While the critical The article shows that women who converted attitudes of the activists remain in the circle to other religion had the capacity to choose a which embraced religion, the women convert spouse, also transformed into religious shows religiosity when they embraced the subjects with critical awareness. Conversion old and the new religion. Hence, this study is not merely based on the pragmatic needs enriches the conversation concepts of pious but critical awareness of the goodness of agency which debated by Mahmood and religions. They believe all religions teach Rinaldo. goodness and their religion is not the only way to God. They believe in the 'road of Furthermore, to end the exposure, let safety' outside the religion they profess. Thus, us humbly express the limitations of this when the state only recognizes marriages of paper. As seen, this paper uses biographical couples who co-religionists, women of narrative approach to the four women who research participants did not object when convert their religion, Catholics, Christians, they are faced with the option to convert so and Muslims. The findings of this approach that their marriage would be recognized by are only to describe the experience of the the state. Interestingly, in their new religion subjects studied. Posts should not be they became religious and wholeheartedly generalized to explain the dynamics of practicing life according to new religious religious women who convert due to value system. This finding corrects the view marriage in Aceh, especially in Indonesia. of Seo (2012; 2013.a, 2013.b) who said Biographical narrative technique was chosen religious conversion on the reason of with the intention to produce the depth of marriage in Indonesia only causes followers meaning of reality without ambition to to lose the focus to become religious, because generalize the phenomenon discussed. Thus, placing religion as merely administration to get a more comprehensive depiction about affair. the experiences of women who converted, more researches on a similar theme which More detail, the study showed that involve more participants and broader areas women who convert their religion have a of research are needed. capacity to represent themselves as religious subjects both before converting and after. These findings theoretically criticized the Acknowledgements concept of godliness agency (pious agency) We acknowledge funding support from as told Mahmood. Mahmood (2005) argued the Langsa State Institute for Islamic Studies the agency is the capacity or skills to do (IAIN Langsa), Aceh. Early draft of this something ethically in line with religious paper was presented at 16th Annual morals. Mahmood’s conception of pious International Conference on Islamic Studies agency presumes that piety is formed with (AICIS) XVI held in Raden Intan State obedient to religious moral ethics. While the Institute of Islamic Studies, Lampung, women research participants leaved the old November 1-4, 2016. The authors would like religion with religious adherence to pursue thank to anonymous reviewers and the the devotion that appropriate with new editors of Analisa Journal of Social Science religion. The conception of pious critical and Religion for providing detailed

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commentary and helpful suggestions for Albab: Borneo Journal of religious revisions on earlier version of this article. Studies. 3(1): 3-24. Thanks go also to Prof. Dr. Jamhari, MA Ansor, M., and Arrauf, I.F., and Amri, Y. (UIN Syarif Hidayatullah, Jakarta); Prof. Dr. 2016. “Under the Shadow of Sharia: Mujiburrahman, MA (IAIN Banjarmasin); Christian Muslim Relations from Prof. Dr. Eka Srimulyani, MA (UIN ar- Acehnese Christian Experience.” Raniry; Muhammad Alkaf (IAIN Langsa); Komunitas 8(1): 125-134. and Dr. Samsul Maarif (CRCS Gadjah Mada University) for their invaluable comments Ansor, M. and Meutia, C.I. 2016. “Jilbab dan that enhance this paper. Reproduksi Identitas Perempuan Kristen Ruang Publik Sekolah Aceh.” Kawistara, 6(2): 157-174.

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Indonesia”, Indonesian and Malay Brutu, 32 years, Christian, Aceh Singkil, World. 41 (119): 76-96. 15/12/2014. ------. 2013.b. State Management of Charles, 50 years, Christian, South East Aceh, Religion in Indonesia. New York: 01/01/2015. Routledge. Citra, 22 years, Muslim, South East Aceh, Shanneik, Y. 2011. “Conversion and 07/01/2015. Religious Habitus: The Experience of Daryanto, 45 years, Muslim, Aceh Singkil, Irish Women Converts to Islam in the 12/12/2014. Pre-Celtic Tiger Era”, Journal of Muslim Minority Affairs. 31(4): 503-517. Dina, 45 years, Christian, South East Aceh, 05/01/2015. Slama, M. 2012. “’Coming Down to the Shop’: Trajectories of Hadrami Women Fitri, 41 Tahun, Christian, Aceh Singkil, into Indonesian Public Realms”, The 06/10/2015. Asia Pacific Journal of Anthropology. Fitya, 64 years, Muslim, South East Aceh, 13(4): 313-333. 06/10/2015. Vintges, K. 2012. “Muslim Women in the Hambalisyah, 34 years, Muslim, Aceh Singkil, Western Media: Foucault, Agency, 16/12/2014. Governmentality and Ethics”. European Journal of Women’s Studies. 19(3): 283- Jamal, 36 years, Muslim, Aceh Singkil, 298. 14/12/2014. Wald, K.D., and Smidt, C.E. 2006. “Strategi- Karim, 28 years, Muslim, South East Aceh, strategi Pengukuran dalam Studi Agama 06/01/2015. dan Politik”. In Agama dan Politik di Lina, 42 years, Muslim, Aceh Singkil, Amarika. David C. Leege and Lyman A. 13/12/2014. Kellstedt, Translite by Debbide A. Lubis Niky, 27 years, Christian, Aceh Singkil, dan A Zaim Rofiqi. Jakarta: Yayasan, 08/01/2015. Obor Indonesia and Freedom Institute. 43-83. Nila, 52 years, Christian, Aceh Singkil, 07/01/2015. Winchester, D. 2008. “Embodying the Faith: Religious Practice and the Making of a Norim, 52 years, Christian, Aceh Singkil, Muslim Moral Habitus”. Social Forces. 13/12/2014. 86(4): 1753-1780. Opung Intan, Christian, 72 years, South East Aceh, 09/01/2015. Interviews. Rahmat, Muslim, 36 years, Aceh Singkil, 15 Desember 2014. Alta, 37 years, Muslim, South East Aceh, 05/01/2015. Rikyana, 42 years, Christian, South East Aceh, 09/01/2015. Andre, 40 years, Christian, South East Aceh, 05/01/2015. Zainal, 62 years, Muslim, Aceh Singkil, 16/12/2014. Bintan, 45 years, Christian, South East Aceh, 09/01/2015.

Bisop, 55 years, Christian, Aceh Singkil, 08/01/2015.

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Analisa Journal of Social Science and Religion Volume 01 No. 02 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.371

RELIGIOUS AND HARMONIOUS VALUES IN THE PASAMBAHAN TRADITION AND CEREMONIAL ORATION OF BATAGAK GALA PENGHULU (BGP) IN MINANGKABAU

MAHMUDAH NUR

Office of Religious ABSTRACT Research and Development The Pasambahan Tradition Ceremonial Oration of Batagak Gala Penghulu Ministry of Religious Affairs, Jakarta Indonesia (BGP) in Minangkabau reflects the communal identity of the Minangkabau Address: Jl. Rawa society, particularly in communicating, making dialogs and being in dynamics Kuning No.6 Pulo Gebang based on the demand of democratic values as understood by the people of the Cakung Jakarta, Indonesia mahmudahnur84@gmail Minangkabau. Thus, through pasambahan tradition, the process of education in .com good characters and manners is created, which can explicitly be seen through negotiation activity (bapasambahan). To identify the religious and harmonious Paper received : 19 values, the author examined pasambahan text and ceremonial oration of BGP September 2016 Paper revised : 29 October – which were written for learning purposes by Musdah Dahrizal (Mak Katik) by 8 November 2016 taking some stanza/lines in the text that show religious and harmonious values. Paper approved : 19 The folklore and semiotics approaches are used in analyzing the religious and December 2016 harmonious values based on reasoning of the people of Minang in accordance with the customs which are used on daily basis. This research reveals that the tradition of pasambahan and ceremonial oration in BGP have essential positions in the custom of the Minangkabau, where the tradition is a depiction of the identity of the Minang clan. The traditions reflect religious and harmonious values which can be seen in the form and content of the pasambahan tradition and ceremonial oration in BGP in Minangkabau, such as inferiority, fairness, politeness, inclusion of religious symbols, mutual cooperation, deliberation, and mutual respect among clans.

Keywords: Pasambahan Tradition, Ceremonial Oration, Batagak Gala Penghulu, Religious and Harmonious Values

INTRODUCTION for researchers in compiling the history of West Sumatra especially Minangkabau Minangkabau. Besides, Minangkabau is one is one of the regions and clans that is rich in of the ethnic groups that have the same variety of oral traditions. As stated by name for its language, culture, region and Suryadi (1998: 1) that oral tradition has been clan, namely Minangkabau (Fadli, 2012: 2). deeply rooted in the Minangkabau culture. It is the only ethnical group in Indonesia that The Minangkabau people are used to passing adopts the matrilineal system and the ethnic on stories from mouth to mouth so that the group that holds Islam as a group identity; if cultural transformation of the Minangkabau one does not adopt Islam then such person is culture from one generation to generation is not a Minangkabau (Amir, 2006: 7). succeeded orally. This is proven by the Geographically, De Jong, 1980 as cited absence of proofs or notes from abroad, in Nur, (2013: 3) mentioned that West especially from people of the West on the Sumatra is still linked to the traditional history of Minangkabau, making it difficult conditions, and it is divided into two regions

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 239-258 - which influence the different cultures and (pidato ) and pasambahan, mantra and traditions, namely: First, the indigenous oral literature. The Minangkabau society or place of Minangkabau called darek. The known as Urang Minang is a group of region of the darek is believed and agreed society who tends to indirectly convey their upon as the place of origin of the intentions by using phrases, parables and Minangkabau clan, the root and center of the figurative languages (kieh) (Yusriwal, 2005: Minangkabau customs. Thus, there is an 1). This can be seen in the oral traditions assumption that the original art tradition of which exist in the Minangkabau culture, the Minangkabau came from and developed such as; Pasambahan/Ceremonial oration, in the darek region (Meigalia, 2013: 2). This Mantra, Badendang, Rabab, . The region is commonly called as the region of respective tradition has different functions in Luhak Nan Tigo (Luhak Tanah Datar, Luhak each custom ceremony. In addition, the Agam, and Luhak Lima Puluh Koto). interesting phenomenon in the oral tradition Secondly, the expansion of Minangkabau of the Minangkabau is that the traditional which was carried out in the form of colonies speech is similiar in each region. of each luhak is called rantau region. This Furthermore, the mood of expression which region encompasses three areas, namely is used in each purpose is the same in every Rantau Luhak Agam which covers the west region, for example pasambahan kamakan coastal area (Pariaman up to Air Bangis, (invitation for a meal), pasambahan Lubuk Sikaping and Pasaman), Rantau manjapuik marapulai (negotiations when Luhak Tanah Datar which encompasses fetching the groom) and many others. Kubung Tigo Baleh, West Coast and South Nevertheless, there is a clear limitation on from Padang up to Indrapura, Kerinci, and this matter, one of the examples is that the Muara Labuh, while Luhak Lima Puluh Koto people of Bukit Tinggi will not negotiate consists of the regions of Bangkinang, (manyambah) by the name of the people of Lembah Kampar Kiri and Kampar Kanan Solok, or the people of Batu Sangkar will not and Rokan. The art tradition which is negotiate (manyambah) by the name of the developed in the rantau region seemed to be people of Pariaman (Amir, 2006: 25). much influenced by regions outside Pasambahan tradition and ceremonial Minangkabau, for instance the art traditions oration is an oral tradition in the form of that are found in Pasaman such as custom dialogs between si alek (the guest) Pasaman which was influenced by and si pangka (the host) by using text in the Javanese culture (Meigalia, 2013: 2). In Minangkabau language in the form of terms of the division of the regions, we can pepatah-petitih (proverbs), mamangan, 1 categorize the oral tradition of Minangkabau pantun, gurindam (couplet), and others into two traditions; firstly, the traditions (Fadli, 2012: 2). Contextually, this oral which have existed and developed in the tradition reflected the communal identity of whole region of Minangkabau. Secondly, the Minangkabau society, especially in traditions that has grown and developed only communicating, making dialogs and being in in one cultural region of Minangkabau. dynamics based on the demand of Amir (1995) as cited in Amir (2006: democratic values as understood by the 25) in his article entitled “Women people of the Minangkabau. Thus, through Performance in Minangkabau Oral Tradition” stated that the oral tradition 1 which is developed in the Minangkabau The sentence which means life guidance, suggestion, or prohibition, such as; gadang jan society is divided into three traditions, malendo, cadiak jan manjua (besar jangan melanda, namely; traditional speech (tuturan adat), cerdik jangan menjual). It means that a leader should which is referred as ceremonial oration not crush the poor and smart people should not trick those who are stupid.

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pasambahan tradition, the process of the supporting community, especially from educating people to have good characters the lives of the young generation. The young and manners is created, which explicitly can generation of Minangkabau, nowadays are be seen through negotiation activity unable to recognize and to understand it; (bapasambahan). The logical consequence they do not have the ability to perform the in the social and cultural life is that the bapasambahan. On the other hand, schools Minangkabau people get used to the do not introduce the various aspects related different dynamic thoughts. So, if there is with bapasambahan to students, which in any polemic which arises among the people, turn create hesitance for the students when it is regarded as something that is required they have to play an active role in community for the changes and betterment of activities that have to do with custom and coexistence. culture of Minangkabau. The phenomenon of oral tradition Taking the problem exploring in the especially traditional speech is an ideal background into account, the research on the concept, but in reality, it is now not ideal Pasambahan tradition and ceremonial anymore. Nowadays, the wise people who oration in Batagak Gala Penghulu in West perform pasambah (manyambah) have Sumatra is significantly an interesting topic become rare, thus there is an expression that of study. To be systematic, the problems are has been developed on this which is formulated in the form of research questions, commonly named as “Mak Rental”2. In the namely: (1) How are the religious values past, people who performed pasambah reflected in the Pasambahan tradition and (manyambah) - custom orators (penutur ceremonial oration in Batagak Gala adat) - represented their people, the ninik Penghulu in West Sumatra?; and (2) How mamak, the paruik 3 group (matrilineal are harmonious values reflected in the relatives), clans, or nagari. But nowadays, Pasambahan Tradition and ceremonial only a person who is skillful in performing oration in Batagak Gala Penghulu in West pasambah is requested to perform the Sumatra? sambah or respond to the sambah, although The main purpose of this oral tradition the person is not from the same region, research is more to understand or nagari, and clan. This was stated by comprehend an oral tradition rather than to Nurmatias 4 (interview, 29 January 2016), build up a theory (Pudentia, 2015: 3). who argued that the existence of the oral Likewise, the purpose of this research is to tradition pasambahan and ceremonial understand the meaning contained in the oration has seemed increasingly alien from oral tradition that exists in the local communities especially Pasambahan tradition and ceremonial oration in Batagak 2 This term is quoted from the words said by Pramono – a lecturer in the University of Andalas Gala Penghulu in West Sumatra. Based on West Sumatra- in responding to the decrease in the these thoughts and the formulation of number of people who are good at performing the problems aforementioned, then the purposes sambahan (bapasambahan), especially the of this research are to: (1) reveal and pasambahan and ceremonial oration in BGP on 28 January 2016. understand religious values incorporated in 3“Paruik” is the smallest form of Minangkabau the Pasambahan Tradition and ceremonial community consisting of some Samande families, who oration in Batagak Gala Penghulu in West usually reside in a house commonly called as Rumah Sumatra; (2) reveal and understand the Gadang. The word “Paruik” originated from the Minang language. values of harmony involved in the 4He was the former chief of the Preservation of Pasambahan tradition and ceremonial Value and Culture of Padang. He is currently the Head oration in Batagak Gala Penghulu in West of the office of the Preservation of Cultural Heritage, Sumatra. In addition to the above two main Batusangkar.

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 239-258 - purposes, this research also aims to show the Ceremonial oration is a speech which relevance of the values in the context of a is conveyed in the language of the custom, society where the oral tradition specifically namely a special variety of Minangkabau exists and in the Indonesian community at language (Rosa, 2014: 2). According to Navis large. (2015: 276) the exclusivity of the ceremonial oration language is shown by the fact that CONCEPTUAL FRAMEWORK the language style and the expressions that One of the forms or cultural are used is the result of literature which has expressions is the oral tradition, or in the same quality as kaba and pantun. another term used by Danandjadja (1997: According to Rosa (2014: 3) ceremonial 22) as oral or partially oral folklore. oration is also named as “penghulu’s clothes” According to Danandjadja (1997) the oral because the ceremonial oration is essential traditions include: vernacular language part in customary ceremonies. Ceremonial traditional expressions, folk poetry, folk oration (pidato adat) is interpreted with the prose story, folk songs, people’s trust and etc. language of customary ceremonies and While Pudentia (2014: 2) argues that oral through ceremonial oration, customary tradition do not only encompasses legend, decisions are decided to be valid or not. A myth, spells, and other stories as interpreted ceremonial oration is delivered by a person by many people. The oral tradition also who is chosen as the orator has the position includes a variety of things such as as a traditional leader. traditional wisdom, value systems, The Pasambahan tradition is usually traditional knowledge, belief and religious performed in every ceremony such as the systems, rules and social structure, system of ones aforementioned, whereas Ceremonial medicine, history, law, customs, Oration Batagak Gala is a tradition which is ceremonies/rituals, traditional games, and a carried out by the people of Minangkabau to varied form of art. Thus, in this research the malewakan (officiate) the bequeathing of a word tradition is understood as a tradition custom title to a male who is chosen to be the passed down from one generation to the leader of the clan (penghulu) in the other through the speech. Minangkabau community (Rosa et al., 2011: The pasambahan tradition is a unique 118). This tradition is commonly called as Minangkabau oral tradition in the form of Malewakan Gala, a tradition which is dialogs. Pasambahan derives from the word performed when a male is bequeathed a sambah and is given affixes pa – an. custom title by the kinsman from the Sambah in bahasa Indonesia means mother’s lineage (matrilineage). The “Sembah” which connotes a statement of bequeathing of the title occurs in two respect and humility, a word which is conditions; firstly, when a man enters the addressed to a person who is glorified (KBBI, age of marriage, secondly, when a man is 2008: 1301), then pasambahan is defined as chosen as the head of the clan (penghulu). a respectful notification (Djamaris, 2002: A tradition which develops in certain 44). In some regions such as Bukit Tinggi, society surely has its own value either for an pasambahan is also known as panitahan. individual or his or her group. A value is Amir (2006: 40) reveals that what is meant something that enhances human in line with by pasambahan is not translated as the essence. In relation to religion, a value is “persembahan”, but has to be translated with a concept on the highest appreciation by “negotiation”, because the fact is people on some key issues in religious life pasambahan is a negotiation to reach an that is sacred thus becoming the guidance in agreement. religious behaviors of the people concerned (KBBI, 2008: 1004), while religion is

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something that is related to the subject of various regions focusing on the mapping of religion, faith, piety, and obedience religious art and culture facts. One of the (Endarmoko, 2006: 519). Besides religious focuses of the research was West Sumatra in values, the values of harmony become the which the research was conducted by focus of this research, where harmony is a Bustaman and Huriyudin. The mapping social condition characterized by the illustrates various musical art performances presence of harmony, suitability, or non- similar or influenced by the origin of Islam confrontational condition. (Middle East) such as shalawat dulang, In the literatures on social science, dikia rabano, , and barzanji. harmony is interpreted with the term The results of the above mapping integration, which means the condition and research has provides sufficient information process in the creation and maintenance of on the existence of oral tradition in West various interaction patterns among Sumatra. Due to its nature of only providing autonomous units. Harmony reflects mutual a map, the comprehensive picture of one of respect and mutual understanding (Lubis, the oral tradition has not been seen. The 2005: 8). Living harmoniously means living mapping helps the researcher to take with mutual respect, tolerance, and advantages from the data that has been accepting differences just as any other collected from the previous research. In matters. Living harmoniously also means addition to that, this research also “friendship” or mutually beneficial grouping. complementarily shows the aspects that have In the context of inter-religious harmony, the not been identified by the Center for formulation of inter religious harmony Research and Development of Religious contains three elements: (1) willingness to Literature and Heritage as well as Amir et al., accept differences of faith with other people namely the effort in providing information or groups; (2) allowing other people to carry on the potentials of the cultural values as a out the teachings which they believe in, and source of raising religious harmony. (3) ability in accepting then enjoying the The research on pasambahan tradition atmosphere of solemnity felt by other people and ceremonial oration in Batagak Gala when they perform their religion’s teachings Penghulu in West Sumatra has been carried (Puslitbang Kehidupan Keagamaan, 2011: 5). out quite frequently. Some studies are generally related each other; thus, they can LITERATURE REVIEW support the conclusions in this research. The Association of Oral Tradition Some of them are the examinations which (Amir et al., 2006: 2) in 1998 had mapped were completed by Rosa (2014), Kasih (1993), Minangkabau oral literature of West Medan (1976), Rahmadani (2013), Fadli Sumatra. The focus of the research is the (2012). These studies define pasambahan as mapping of the different kinds of genres of one of the oral tradition in the form of a the Minangkabau oral literature which have dialogue between si alek (guest) and si limited spreading like Ronggeng Pasaman, pangka (host) in Minangkabau dialect using Ratok Bagindo Suman and others as well as rhymes, phrases, and parables (Fadli, 2012: oral literature which has extensively spread 2). Also, Pasambahan is interpreted as one of in Minangkabau, such as baguran, randai the element in the batagak gala Penghulu and shalawat dulang. Furthermore, the ceremony which is performed to convey the Center for Research and Development of intention and purpose in a respectful way Religious Literature and Heritage (Rahmadani, 2013: 3). (Puslitbang Lektur dan Khazanah The studies also impart knowledge on Keagamaan) in 2014 also carried out the the structure of meaning, structure and value mapping of religious art and culture in in Pasambahan Tradition and Ceremonial

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Oration of Batagak Gala Penghulu as was found in the script are; the value of humility, carried out by Rosa (2014: xiii). The study and respect towards other people, the value showed that firstly, based on physical of deal and discussion, the value of precision structure, the text of ceremonial oration and accuracy, the value of obedience and comprises of introduction, sirih pinang, conformity towards customs, the nature of malewakan gala speech and closing. Based human life, the nature of work to human, the on the content of the structure, it comprises nature of human towards time, the nature of of two parts, those are bungo ceremonial human towards nature, the nature of human oration part and body of pidato adat. In the relationships with others. Whereas, the content structure, it is found that there are dominant cultural values found in twelve basic patterns, the occurrence of Pasambahan Batagak Penghulu script are which is varied in each text, and even can the value of culture, the value of precision still be enriched with additional formula. The and accuracy and the value of deals and use of the content formula is very influenced discussion. by the style of the orator and the custom Thus, the result of the study present principle “salingka nagari”5 which prevails the picture of how the tradition is performed, in Minangkabau. Secondly, based on the the variations of pasambahan adat speech denotative meaning, a ceremonial oration is tradition, when pasambahan is performed a cultural necessity to support the idea of the and what actions that should be done to inheritance of custom title to men in the preserve the tradition. One of the examples cultural view of the Minangkabau is through the activity of exchange of community. Whereas, based on connotative indigenous knowledge as one of the ways meaning, a ceremonial oration carries an which can be done to preserve a tradition in important idea that men acquire the right for the local community, so that the existing high heirloom inheritance right, especially in knowledge which has become an important the bequeathing of the title sako adat. element in a culture will not simply fade Thirdly, based on the function, this away (Fadli, 2012: 13). As for the oral ceremonial oration serves as the one who tradition research which attempted to legitimize cultural institutions, enforcer and acquire the values of harmony contained overseer of the enactment of the community therein just like what The Office of Religious norms, and media for the inheritance of the Research and Development, Semarang had Minangkabau culture. completed in 2015. The research examined Rahmadani (2013: 11-12) in hes study the values of harmony in the oral tradition in on cultural structure and values of West Java, Nusa Tenggara Barat, South Minangkabau in the script pasambahan Kalimantan and Special Region of batagak penghulu di Kurai, a nagari in Yogyakarta. One of the examples is what had Bukit Tinggi, concluded that; firstly, the been done by Samidi–researcher at The structure of pasambahan in the si pangka Office of Religious Research and side and si alek side are found, the elements Development, Semarang–who examined the which build it are opening, statement of Values of Harmony in the Lengger tradition sembah, statement of intent, ending of in Wonosobo regency. This research result in sembah, answering to persembahan and findings that the Lengger mask has profound ending of sembah, assertion, temporary meaning on the lives of the people around suspension, and adjustments. Secondly, Wonosobo. Minangkabau cultural values which are The values of harmony can be found in the historical aspect or their origin, the 5 Salingka Nagari is a custom in a nagari. staging aspect, and movement aspect. Although it is performed for different purposes, Besides that, there is a change in the Lengger basically it is the same.

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Dance, where the dancers of Lengger who The acquisition of data for this research were previously performed by men are applies the approach which is suggested by changed by women dancers. This occurs Danandjaja (2015: 63). He stated that because there is a shift in the culture of the researchers can use the ‘folklore approach’ people. Based on history, the staging and when they are researching for materials on movements of dancers, the art of lengger oral tradition. As it had been previously mask has experienced adaption with the mentioned briefly that the word ‘folklore’ development of age for the sake of derives from the English word ‘folklore’, maintaining its existence. The art of lengger which comprises of two words, namely ‘folk’ mask of Giyanti village, Kadipaten, (community collectivity) and ‘lore’ Selomerto Sub district, Wonosobo (tradition; some of the cultures which have districtbecomes an adhesive of harmony of been inherited from generation to religious community. People have mutual generation). Thus, folklore consists of two purpose of preserving art and culture which elements: community and tradition in the was inherited by their ancestors. Without community. So, in a research of the looking at status, occupation and even resources of oral tradition, there are two religious, the people preserve the art of elements that need to be studied, namely topeng Lengger dance together (Samidi, community and its culture in one hand and 2015: 45). its traditions which have been passed on Many researches on oral tradition in orally on the other hand. the form of final paper, thesis, dissertations This research suggests that the or research reports in universities have been religious values and oral tradition that are conducted, but what is rarely done is the being researched cannot be found directly. research on the religious and harmony Instead, the values can be interpreted by values. Off course, all the results cannot be using semiotics method, using the study of delivered, but what is clear is that this connotative meaning (Zaimar, 2015: 398). In research is in the position of carrying out the semiotics study model, there is what is reassessment and complementing existing termed as semantic aspect, one of which is researches in the form of final paper, thesis, theorized by Roland Barthes through the dissertation, or research reports. Besides theory of signification. With this theory, that, the position of this research is as one of Barthes shows the expansion of meaning the studies which is conducted by the (connotation). This theory is based on research institution under the Ministry of signifier (form) and signified (concept) Religious Affairs in order to give information which is told by Ferdinand de Saussure. to policy makers in the Ministry of Religious With this theory, reading can reach the Affairs on the potential of cultural values as second stage of understanding. Signification a source in increasing religious harmony. is the arrangement of denotation and connotation (Sunardi, 2004: 73). Thus, to be RESEARCH METHOD able to find both values, researchers have to The main source of the data in this check both arrangements, namely denotation research is the text of Pasambahan Batagak and connotation. Gala Penghulu Musdah Dahrizal (PBGPMD) which is used for the purpose of learning. RESULT AND DISCUSSION The data comes in the form of explanation by Pasambahan Tradition and taking in some verses or sentences in the text Ceremonial Oration (Pidato Adat) in which contain religious values and harmony Batagak Gala Penghulu that refer to the thought of the Minang The Minangkabau people are a unique people according to the daily customary use. community, who believe that their

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 239-258 - philosophy of life is the mixture between other words, they become the savior of their culture and Islamic values which is in people from shame and from being degraded accordance with the saying “Adat Basandi and they build up their honor as well. In the Syarak, Syarak Basandi Kitabullah, Syarak custom of the Minangkabau, procedures of Mangato Adat Memakai, Alam Takambang pasambahan is the first institution on the Jadi Guru. Alfian (2005: 84). It reveals that ways in being courteous, ways in making the above saying is the manifestation of the small talks by everyone who meets in a Minang community in living the life where musyawarah (forum or colloquy) (Tandiko the upbringing and the instilment of culture and Rajo Batuah, 2015: 185). is done through written and oral tradition in According to Medan (1976 as cited in the form of analogy. Nature with all that Djamaris, 2002: 51) pasambahan and contain therein becomes learning discourse ceremonial oration have similarities and on life, whereas customs are the guidelines differences; on the other hand there are or the rules in life. The Minangkabau custom some who stated that there are no is an ideal custom, which was designed and differences, one of whom is Mak Katik prepared by the ancestors to reach happiness (interview, 25 February 2016). He stated that in the world and hereafter. The teachings are there were no differences between usually written and told in the form of pasambahan and ceremonial oration in pepatah-petitih (proverbs) and rhymes terms of text and content, but if which are delivered by the pemangku adat pasambahan or ceremonial oration is recited (traditional authority) in the custom speech, using langgam Piliang it would be called in tambo-tambo or studies on customs. pasambahan, and if pasambahan or Traditional speech, namely ceremonial oration is recited using langgam pasambahan and ceremonial oration, is the Caniago then it is called ceremonial oration. core of a ceremony, this ceremony is in the Different with what Zulkifli 7 disclosed on appointment of a penghulu (BGP) (head of pasambahan and ceremonial oration. He clan) or negotiation between two parties, shared the same opinion with Medan that which Amir (2013: 58) mentioned as pasambahan and pidato are different. In pasambahan, for instance pasambahan terms of age, ceremonial oration is younger kamakan (speech before eating; this is to than pasambahan. This can be seen from the invite people to eat before the main beginning of the existing ceremonial oration negotiation starts), pasambahan manjapuik which appears after the development of new marapulai, pasambahan mintak diri, and life, in other words bureaucracy had existed. pasambahan manjapui maik. Custom orator In terms of performance, ceremonial oration (penutur adat) in the pasambahan tradition is performed by standing up and when it is and ceremonial oration are people who are performed by sitting cross legged then it is fluent in speaking according to custom and called pasambahan. Pasambahan is are intellectuals, namely ninik mamak, one consultative negotiation, mutual respect or of the elements from tali tigo sapilin to have democracy in the manners of the (tungku tigo sajarangan). 6 Their roles in custom of the Minangkabau. Besides, in the this case is as negotiators for their people, ceremonial oration one mentions oneself therefore the orator of the pasambahan and with the word sayo, whereas in pasambahan ceremonial oration become the it is done by saying ambo. representation of their people in the Djamaris (2002: 64-67) stated that negotiations process with other groups. In there are four values in pasambahan,

6Tali tigo sapilin, also referred to as tungku tigo 7Interview on 16 February 2016 in Institut Seni sajarangan, namely 1) ninik mamak, 2) religious Indonesia Padang Panjang (Indonesian Institute of Art scholars and 3) cadiak pandai (intellectuals) of Padang Panjang).

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namely the cultural value of modesty and from the procession and spoken language respect for others, value of consultation (dialect) that is used, for example, the which encompasses the values of appointment of penghulu in the togetherness and democracy, values of Minangkabau tradition requires the thoroughness, austerity and values of slaughter of a buffalo, where in the sabatang obedient and submissive towards customs. panjang custom means one penghulu one Pasambahan tradition and ceremonial buffalo. But if there are four appointments oration in BGP occured when the former of penghulu in a nagari, the number of penghulu has passed away. According to buffalos that needs to be slaughtered is only Aresno8, basically penghulu in Minangkabau one, this is what is called as the custom does not work or carry out the wheel of salingkar nagari. As for the BGP procession leadership individually or unilaterally in the in rantau region especially in Pariaman nigari. He is aided by other components of region is very much different from what is leadership, namely Alim Ulama and Cadiak carried out in Pariangan Tanah Datar area. Pandai, or it is well-known as “Tungku Tigo One interesting example of BGP in Pariaman, Sajarangan, Tali Tigo Sapilin”. The like in nagari Dagur there is a head of a appointment of penghulu has some stages, buffalo which is put up on a living tree and among others are, firstly, consultation to headed to the procession. Whereas in the replace the penghulu in the smallest circle BGP in Pariangan Tanah Datar, the head of namely the deal among a family to replace the buffalo is not put on a high place but it is the former penghulu. Secondly, consultation put in the location of the procession as one of of siblings of four mothers, or it is commonly the requirements of the appointment of the called as anak ujuang ameh. Thirdly, it is penghulu. consultation of clans in the same jorong. It is presumable that the BGP tradition Fourthly, Malewakan Gala in one nagari.9 has existed prior to the arrival of Islam in Generally, in the Minangkabau custom Minangkabau region. As for the origin of there is what is called as adat sabatang BGP, it can be seen from Kaba Cindua Mato panjang, which is the entire of Minangkabau which is known as the myth of Bunda custom have the same core. In addition to Kandung and Cindur Mata (Yusuf, 1994: 1). that, there is also adat salingkar Nagari, a Kaba Cindua Mato is a folklore which has a custom that exists in nagari. Although it has very important position in the Minangkabau different stages, they have the same core.10 traditional treasures. According to Manan That is the reason why there are some (1967: 81) the essence of Kaba Cindua Mato differences in pasambahan tradition and is the teachings in custom and religion as the ceremonial oration in the regions of darek viewpoint and attitude towards life of the and rantau. One of the differences is seen Minangkabau society in the past. Although in general this story is considered as common

8Interview on February 25, 2016, with a Datuk wealth, the content or the messages therein and head of Lembaga Kerapatan Adat Alam are not the collective perspectives of the Minangkabau, Pariangan Tanah Datar Regency. He is people. According to Mansoer (1970) and Dt. also a government employee in the Ministry of Radjo Panghoeloe (1982) as cited in Yusuf Religious Affairs, Batu Sangkar with the position of Head of the Section of Administrator of Sharia. He (1994: 2) every tukang kaba is free to insert has written a book on the basic of leadership of a personal viewpoints or the general viewpoint “penghulu” in Minangkabau. This book is not which is occurring at the time, whether in officially published but it is disseminated by way of front of the public, copy or the book that is copying. 9Interview with the head of KAN Nagari District written by a person. Thus, some of the of Agam, on February 20, 2016. religious teaching contained in kaba is the 10 Interview with Ismet Gustian, Datuk Paduko viewpoint of the author. Abdullah (cited in Sinaro, Nagari Pauh Kamba, on February 12, 2016.

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Yusuf, 1994: viii) suspects that the mystical Referring to the research by Rosa elements mentioned in the kaba are written (2014: 496), the physical structure of and formulated by mystical teachers when pasambahan and ceremonial oration text there existed many Islamic centers in comprises of opening speech, sirih pinang, Minangkabau in the 17th century. malewakan gala speech, and closing speech. It has been explained before that But in the text pasambahan batagak gala pasambahan and ceremonial oration in BGP penghulu Musdah Dahrizal (PBGPMD) 12 is spoken custom between the host (si which is the corpus in this research. Verse pangka) and guest (si alek). The used 309 – 31113 mentions that the sequence of language is different from the language in the theme of pasambahan consists of the family life. This is marked by many sambah, basa-basi, and sirih pinang. The words as figurative expressions, petatah- next is the theme in delivery of the object petitih, pantun, and talibun 11 and the and purpose and lastly closing. Based on the organized sentence arrangements which are content structure in PBGPMD, many myths to produce a rhythmic and melodious voice appear by retelling tambo as the historical when it is read. Based on the language source of origin. This is implicitly stated in feature, pasambahan is categorized as verse 761 – 1092, which reviews the history rhymed prose or poem (Djamaris, 2002: 44). of the name of the place of origin (luhak According to Minangkabau people, there are Tanah Datar, Agam, and Lima Puluh Koto) two definitions of a language; firstly, also the spread of the the Minangkabau language is a means of communication region (rantau). The pantun also shows the among society, which is commonly known as characteristics of Tuan Mangkudum in kato (word). Secondly, language is a set of Sumanik, Tuan Titah in River Tarab, Tuan manners which is called baso (basa = budi Indomo di Saruaso, Tuan Kadhi di Padang bahasa), which are standard of manners in Ganting, tuan Gadang di Batipuh. Besides communication and interaction with other that, the pantun also tells about the custom people (Navis, 2015: 254). Therefore, the tradition Bodi Caniago, Koto Piliang, the people of Minangkabau are inevitably description of rumah gadang when there is a required to understand and to be able to use meeting, the meaning of the equipment of figure of speech and proverbs. If one does penghulu which are used when the BGP not understand what a person says, then he procession is undertaken, such as the or she will be considered as bebal, meaning of destar penghulu, meaning of the uncivilized or impolite if speaking frankly. In black dress of the penghulu, meaning of the the context of pasambahan and ceremonial large legged trouser which is used by the oration in BGP, many of the young penghulu, and the depiction of the keris generation of the Minangkabau do not (dagger) of the penghulu. understand the meaning of pasambahan and ceremonial oration. This is caused by the Tuan mangkudum di sumaniak14 lack of human resources who are able or Mamacik15 gantiang16 ka putuih fluent in pasambahan and ceremonial oration. The young generation think that the used language in this ceremony is not 12Further shortened into PBGPMD interesting. Furthermore, people who teach 13Partamo sambah manyambah it do not really understand the literature Kaduo baso jo basi properly. Katigo siriah jo pinang 14Characteristic of tuan Mangkudum in Sumanik 15Mamaciak and mangganggam literally means to hold. 16Gantiang means the remaining part of a rope or 11Pantun which consists of 6-12 lines. thread before snapping, whereas biang means part of a

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Mangganggam biang ka cabiak Tibo diparuik indak bakampihan Kok tagak indak talenggang Nan hala nyo halakan nyo Kok duduak indak ta pampeh Nan haram nyo haramkan nyo Bakato bana salalu Mamakai salempang kuniang Suluah benandg di dalam alam Manaruah payuang

Tuan Mangkudum in Sumaniak Makes a decision Tuan Kadhi in Padang Ganting Able to act fairly Makes a decision Wise in punishing fairly Standing firmly Eyes not closed Sitting down undefeatable Stomach not flattened Wearing a yellow scarf To accept the lawful Owner of the umbrella of greatness Not to accept the unlawful Always saying the truth The light in nature Tuan titah di sungai tarab17 Asah baliau nan mangecek Tuan gadang di batipuah21 Katonyo sangaek baandga Urang barajo di hati nyo Imbau nyo paralu basahuti Urang basutan di mato nyo Kok putuih siandg dek tuan khadi Urang bakuaek di tulang nyo Tuan titah nan manyampaian

Tuan Gadang in Batipuh Tuan Titah in Sungai Tarab Being a king relying on the heart When he talks Being a sultan relying on the eyes Everyone listens Being powerful relying on bones His call needs to be responded The decision of siding by Tuan Kadhi Tuan Titah is the one who announces Based on the pasambahan tradition and ceremonial oration, these days the Tuan indomo di saruaso18 tradition is taught by way of face to face and Kapalo sagalo pakaraja an by utilizing texts that had been written Duduak katangah kok bamegu beforehand by the orator. In the past, this Tagak katapi kok managun Itu nan pantang dek baliau tradition is taught in (a small mosque Kok ado pasan Tuan Titah which is not used for Friday prayer), but Indomo utang bakarajo nowadays the surau have lost their functions, making the children of Minang no longer use Tuan Indomo in Saruaso surau as a place for learning tradition and Leader of every work religion. In Pariaman, this tradition is called Sits in the middle afraid to be seen wirid pasambahan, where the socialization Standing in the edge afraid to obstruct of the learning is done in public space, but Something taboo for him Should there be a message from Tuan Titah nowadays the activity is no longer existed Indomois indebted to carry out and only few people are interested in learning about it. There is no age limitation Tuan khadi di padang gantiang19 for those who want to learn pasambahan Pandai manimbang samo barek and ceremonial oration for BGP. It is also not Bijak mahukum samo adia easy to become juru sambah and ceremonial Tibo dimato indak bapiciangan20 oration in BGP. Musdah Dahrizal for instance has learned this tradition since he cloth holder before being torn. So, the interpretation is a penghulu as the last decision maker. 20 Figurative impartiality of tuan Kadhi in 17Characteristic of tuan Titah di Sungai Tarab establishing the law, although it was to a close relative 18Characteristic of tuan Indomo di Saruaso or relatives. 19Characteristic of tuan Kadhi di Padang Ganting 21Characteristic of tuan Gadang in Batipuh

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 239-258 - was 6-year-old. The orator pasambahan and If a knife is not sharpened, then it will ceremonial oration for BGP are highly become blunt. So does our mind. If we do respected and have a special place in the not utilize our mind, it will be damage and society. They are paid with 1 gold (2,5 gram), we cannot think creatively. which is equal to around 1,5 million The pasambahan tradition and Indonesian Rupiah. This is due to the fact ceremonial oration in BGP are done at the that the work of the orator of sambah is not rumah gadang, but if the rumah gadang is easy, so they are paid well. The orator really not big enough the ceremony took place needs to be able to memorize and to outside the rumah gadang by setting up a understand the content and meaning of venue which is built from natural materials pasambahan and ceremonial oration for like bamboos. Only respected invited people BGP. can attend the BGP procession. These people The orator pasambahan and include ninik mamak, khatib, imam, labai, ceremonial oration in BGP is a lecturer at the leader of the clan, and representatives of The University of Andalas. Her name is the government. Those who are not invited Musdah Dahrizal who is prominently known cannot be present and sit to have discussion as Mak Katik. Another one is H. Aresno Dt. in this procession. The attire which is worn Andomo. He is the Head of Section on in the BGP procession depends on the Implementation of Sharia Law in the position in the community. The penghulu Ministry of Religious Affairs of Batu Sangkar who is going to be appointed wears and Head of Custom Institution Kerapatan traditional attire like the other penghulu but Nagari in Pariangan. In terms of age, they the destar without a ring. The Penghulu who are of different ages where one is elder and attend BGP also wear penghulu attire with the other one is middle aged. Mak Katik was the destar with a ring. The women wear born in 1949, which means he is 67-year-old, black attire which is called basiba dress with while Datuk Andomo was born in 1960, a cloth (Rosa, 2011: 120). The although due to certain matters it was implementation of this BGP relies heavily on written 1962 in his birth certificate. He is mutual cooperation among the people in a now 56-year-old. According to both of them, clan because there are many stages of the nowadays there are many young generation ceremony that has to be adjusted with the who are reluctant to learn the Pasambahan custom and religion. It is uncommon for a tradition. Whenever there is a young Minang clan not to have a penghulu (head of a clan) person who wants to learn the Minang that has not been inaugurated; therefore the tradition, especially the Pasambahan clan carries out the inauguration ceremony tradition and ceremonial oration for the BGP, so that all the people will know who their Mak Katik expects the person to bring a leader is. A penghulu plays an important role mirror and a knife. These two tools represent in the community to deal with the problems, certain meanings. When the young person whether internal or external, involve a brings a mirror, it is meant as a symbol that penghulu. the person has to see and to understand himself or to reflect on himself before seeing, Religious and Harmonious Values in understanding and correcting other people. Pasambahan Tradition and Whereas, the knife brings the meaning that if Ceremonial Oration Batagak Gala a knife is continuously sharpened, it will Penghulu certainly become sharp. Thus, if one continuously learns the custom of Referring to the PBGPMD text, there Minangkabau on a regular basis, then the are some words or sentences which show custom will attach to the person learning it. religious and harmonious values. But, it

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needs to be understood that explicating a of this system leads to a prosperous and pasambahan text and ceremonial oration harmonious life based on justice. cannot be interpreted textually because there This is reflected in the opening part of are many interpretations contained in the the PBGPMD text namely sambah, where PBGPMD text. According to Navis (2015: every unit who was present in the BGP 255), the Minangkabau literature has a lot of procession, namely urang ampek jinih terms which have double meanings and it is (penghulu, religious scholars (imam katik), common to change the meaning of a term to manti (cadiak pandai), dubalang (urang differentiate the meaning of a noun which mudo) associated as people who are has similar meaning. As an example the way responsible to create justice in the society, of saying the word istana, which is namely: the first sambah, a simile to a pronounced in Minangkabau language as penghulu: istano, means the king’s residence.

Meanwhile, ustano means the king’s tomb. Sunguahpun ka angku… Rosa (2014: 501) said that the coming of the Di tiboan sambah jo panitahan Islam as religion and civilization tainted the Mako sarapek nyo pulolah sanctity of custom. But then through Angku pangulu ambo assimilation process, the custom is Nan gadang basa batuah welcomed and its strength was supported by Nan cadiak nan tau pandai religion. The old struggle between religious and custom caused a consensus among Although to me … religion and custom through what is called as Sent sambah and orders Adat Basandi Syarak, Syarak Basandi Then as much as one can get also Kitabullah (custom is based on sharia and You are my (leader) penghulu sharia is based on Kitabullah). Kitabullah in Big Gadang gives luck this case is the holy Qur’an as the guidance Astute with much knowledge and cleverness of life. Cadiak lai buliah ka baguru In this regard, the religious and Tau lai buliah ka batanyo harmonious values which are going to be Tiang adaek sandi aluan discussed in this study are based on the Payuang panji marawa basa foundation of thoughts of the people of Nyawa nagari adaek kato Minang according to their daily customs, namely: first, logic which is called alue Astute can be a place to learn from patuik. Secondly, obedience to the law which Knowledge can be a place to ask is called anggo tango. Third, ijtihad The pole of basic custom guidance (individual interpretation)/researches which The flag of ensign the emblem of greatness is referred as raso pareso. F ourth, The life of nagari the words of custom consultation or consensus (Amir, 2011: 78). The first foundation is logic (alue patuik), If we take a look at the figurative text where people of Minang are required to be above, we can formulate that the position able to put the right things in the right place and the role of a penghulu is truly essential, or the right man in the right place. The where the penghulu is a person who is purpose of this principle is to create justice inaugurated by the people as a protector, the in the society and at the same time to avoid judge who can make a decision on disputes disputes among the members of the society in the society become the beacon of hope in which rely on the truth that is originated overcoming the problems of the society. The from the holy Qur’an. Thus, the application second Sambah, is for the religious scholars, muezzin (bilal) and preacher (khatib):

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Salam nan kaduo ambo and be wise with all the conditions around unjuak an Kapado alim jo ulama him or her both physically and spiritually. Sarato bila dengan khatib Besides, just as depicted in the phrase “tau di Nan saisi siandg juma’at raso jo pareso”, it has a similar value with Nan ampek jurai musajik Tau bahadih jo badalia the Qur’an and in Luqman: 18, it illustrates Pandai ba mantiak ba ma’ani that the intellectual people of Minangkabau Nan tau hala jo haram need to be humble and to keep being a low Mambesokan sunaek jo paralu profile as symbolized in the phrase the science of paddy the more filled the more it The second I convey is tilted down. Allah also reminds us not to To the religious scholars walk on earth arrogantly. Also to bilal and khatib The whole congregation Salam nan katigo ambo unjuak an The fourth the mosque attendants Kapado nan cadiak tau pandai To know with hadith and law Nan arih lai bijak sano Good at oration and understanding intention Bukan nyo tau tau sajo Knowing what are allowed and prohibited Indak nyo pandai pandau sajo To get accustomed with sunnah and necessary The third regards I convey Kok syarak usah di etoang To the astute and clever Kok nahu usah di bilang Who are astute and wise Hukum pekah mahia sakali Not only knowing Caramin nan tiado kabua Not only smart Palito nan tiado padam Umpamo bulan jo matohari Tau di ereang dengan gendeang Elang gumelang cahayonyo Tau di cakah dengan kaik Manarangi sakalian alam Tau di tinggi ka ma impok Tau di gadang ka malendo Don’t count sharia Tau di rantiang ka manyangkuik Don’t tell about Nahwu Tau di duri ka mancucuak The law on Fiqh is too expensive Tau di hala dengan haram Mirror which never gets dull Tau di bayang kato sampai The lamp that doesn’t get extinguished Tau di angin nan basiru Like the moon and the sun Tau di ombak nan basabuang Glorious are the lights Tau di awa dengan akia Illuminating the whole universe Tau di Koroang dengan kampuang Tau mularat jo manfa’at The figurative language above states Tau di raso jo pareso that an Islamic scholar is an expert and Tau di anak kamanakan practitioner of religion, and whose function is as a role model for a group of people who Knowing with ereang and gendeang hold dalil ‘aqli and naqli for solving religious Knowing with lempeng and kait and community problems. The third is Knowing with the tall which will befall Sambah for intellectuals. The figurative Knowing with the large will crush Knowing the branches will entangle meaning explained in the sentence below Knowing the thorn will pierce shows that an intellectual uses his or her Knowing halal and haram intellectualism and intelligence to help Knowing word mark showing the end society to solve various problems carefully. Knowing the wind which can make storm He has to be knowledgeable and be able to Knowing the waves getting larger place things where they should be, intelligent Knowing the beginning and the ending

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Knowing the hamlet and village Papatah dari baliau Knowing harm and benefits Ada pun adaek duo bagi nyo Knowing raso and pareso Partamo adaek caniago Knowing nephew or niece Kaduo adaek koto pili

The second Foundation is law and A proverb from him order (anggo tango), regulations or anything There are two customs for him The first one the custom of caniago that is determined and has to be obeyed The second the custom of Koto Piliang according to the custom which is the legal basis of the custom of Minangkabau is named limbago nan sapuluah. In other Kalau nan adaek caniago25 words anggo tanggo performing something Limo kaum duo baleh koto Tibo ka bungo nan satangkai has to be in line with the main regulation Sampai ka tabek sawah tangah and rules of the household custom. The Lalu ka solok ka salayo purpose of this second foundation is to Malimpah ka limopuluah create discipline and order in the kinship, anggaman parpatiah nan sabatang the surroundings and in managing the For the custom of caniago nagari. Limbago nan sapuluah comprises Five groups twelve words of: firstly, Cupak 22 nan Dua, namely (1) Arrive at a cluster of flowers cupak usali (original), (2) cupak buatan Arrive at Tabek, Sawah tangah (complementary), Secondly, the law Then to Solok to Salayo (Undang) Nan Ampek, namely (1) the laws Spreads into fifty The region parpatiah nan sabatang of Luhak Rantau, (2) the laws of the formation of Nagari, (3) the law of inside Nagari, (4) the laws of nan 20 (Custom law Jikok nyo adaek koto pili26 dealing with crimest). Thirdly, Kato nan Lareh nyo balanggam tujuah Ampek, namely, 1) Kato Pusako, 2) Kato Suatu bapasak kungkuang Ka duo pakai cumati Dahulu, 3) Kato Buatan (Kato Mufakat), 4) Ka tigo ba camin taruih Kato Kamudian (Kato Bacari). The Laws Ka ampek bapadamaian nan ampek and kato nan ampek are Ka limo bagajah bagadiang classified into two, namely The Main Laws Ka anam ba basa ampek balai (Cupak Usali) 23 and Complementary Laws Ka tujuah ba tuan gadang di batipuah (Cupak Buatan) 24 . As explained in the PBGPMD text, the classification of the region It is the custom of Koto Pili of the Caniago clan and Piliang is a metaphor The area of seven regions on Laws (UU) on the formation of Nagari, One Stake of kungkung namely a new residential area which can be Two use cumati referred as “nagari”, there are four different Three always look at the mirror clans. In the past consisting of two clans, The fourth peace Bodi and Caniago clans from the The fifth elephants with ivory keselarasan of Datuk Perpatih Nan Sabatang The fourth four powerful rulers Seventh tuan gadang in batipuh and the clan of Koto and Piliang from the keselarasan of Datuk Katumenggungan: The third foundation, individual

interpretation (ijtihad)/research (raso pareso) which means to get used to sharpen

22Cupak means measure or weight or law. 23Meaning as the Original Law 25Custom region of Bodi Caniago 24Meaning Complementary Law 26Region of Koto Pili

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 239-258 - the sense of humanity or noble conscience in give adverse impact. Thus, the people of their daily lives. Thus, people of Minang Minang always carry out deliberation and required to get oneself used to carry out consensus. The proverb in the text PBGPMD careful research in seeking for the ultimate portrays the process of decision making as truth and not to rush in doing something. follows: This is in line with the verse of the Qur’an in Al-Mulk: 3, which mean: [And] who created Pandai baretoang sampai sudah seven heavens in layers. You do not see in Mufakaek lareh nan duo the creation of the Most Merciful any Sarato luak nan tigo Rajo mufakaek jo rang gadang inconsistency. So return [your] vision [to the Basa mufakaek jo pangulu sky]; do you see any breaks? People of Manti mufakaek jo pandito Minangkabau have to always prioritize the Mancari kato kabulatan balance of feeling and thought, because Allah Good at calculation until finish creates everything in balance. Consensus on the second laras Rajo kok lai badaulaek Also luhak nan tigo Aia janiah sayak nyo landai The king makes consensus with the people of Hukum adia kato nyo bana gadang Manti makes consensus with pandito Jikok mambunuah ma hiduik i Seeking for unanimous consensus Kalau ma ampang malapehan Kok raso nyo bao naiak Balai nyo putuih di tangah Pareso di bao turun Tando nyo balai caniago Alua patuik jalan batampuah Pancari kato kabulatan Bulek nak buliah di goloangan

Picak nak buliah di layangan If a king truly has sovereignty Clear water has flat container The hall breaks in the middle A Just law is said to be true means balai caniago If to kill is to live Seeking for consensus If to obstruct is to release Round can be rolled Rasonyo is carried up Flat can be floated Paresonyo is carried down Allur Patuik the road is taken Based on the elaboration of Djamaris (2002: 64-67) on the values of pasambahan Bungkuak nan tangah tigo patah and custom speech, it is clearly also seen in Luruih nyo Manahan tiliak its form, among others namely, (1) value of Bantuak di makan siku siku humility and appreciation towards other Raso nan di bao naiak Pareso nan di bao turun people. These values are seen in the Alua patuik jalan ba tampuah pasambahan event and in the ceremonial oration, where before starting the BGP event,

sambah orator greets all the guests one by To bend in the middle three broken Righteous in holding one’s look one by stating the customary title, like in the Forming right angle PBGPMD text which has been previously Raso carried up described on sambah menyambah. In Pareso carried down addition, sambah orator always claps both Aluir Patuik the road is taken hands when performing manyambah as a

form of respect towards the traditional The fourth is foundation, consultation leaders who attended the BGP event. (2) The or consensus. This foundation means that it value of musyawarah, where everything that is ordinary for the people of Minang in facing is done and decided is done through a dissenting opinion in a problem, but if it deliberation beforehand. This value has continues for a very long time, it will surely

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already been seen from the stage in the going to be extended or shortened. Moreover, process of election of a penghulu whenever pasambahan tradition and aforementioned. Besides, it can be seen the ceremonial oration BGP are held, the principle of democracy has been carried out committee should check whether the in pasambahan event and custom speech implementation already in line with the BGP where everyone is respected, treated prevailing custom or not. equally by being greeted one by one, (3) the value of precision and accuracy that in the CONCLUSION event, the sambah orator who has been The tradition of pasambahan and appointed to represent the host and the ceremonial oration are oral traditions which guests has to listen attentively to what is reflect the custom of Minangkabau. Therein stated by the interlocutor of sambah orator. reflects the values of religion and harmony Thus, when responding to the sambah from which can be seen from the form and content the opposite side, he usually repeats the of the pasambahan tradition and ceremonial words stated by the opposite side, and then oration in Batagak Gala Penghulu (BGP) in he checks if there was a mistake in the words Minangkabau. The religious values which are he repeated. After the interlocutor responds seen in the Pasambahan Batagak Gala and confirms the correctness then he starts Penghulu Musdah Dahrizal (PBGPMD) text to answer the questions from the opposing are the values of morality and monotheism sambah. of which directed towards piety as the core of (4) Obedient and submissive to custom. Islamic religious values. The values of morals Customs are rules in daily lives, it bounds can be seen in mutual respect, politeness, individuals and the society to submit and inferiority and fairness. The value of obey. Otherwise, it will only become a lip monotheism can be seen from the citation of service which is meaningless and has no religious symbols in the PBGPMD text, function whatsoever. But according to Amir namely words of tribute to Allah, and the (2011: 73), although the custom of Minang prophet Muhammad. The values are also in becomes a pride and something that is line with thoughts of the people of Minang revered to, it will not mean anything if the and in accord with the custom which is used “people of Minang” themselves feel that they on the daily basis. As for the value of are not bounded to obey the custom. There is harmony, it can be seen from the form of a saying that goes “adat babuhue27 sintak28, pasambahan tradition and custom speech syarak babuhue mati”, which means that the BGP, where there is element of mutual bond in custom can be opened to receive new cooperation, deliberation, and mutual developments which are in line with the respect among clans. consideration of alue and patuik according The pasambahan tradition and custom to the logic of the people of Minang. On the speech in BGP have important position in contrary the bond can also be tightened the custom of Minangkabau, where the strained towards a rule of custom which has tradition is a portrayal of the identity of the started to get loosened. It is like what Minang clan. This tradition is almost extinct, occurred at pasambahan tradition and if we see it from the age of the speakers and custom speech in BGP, an example of which the young generation of the people of is about the duration of pasambahan and Minang who inherit it. Thus, there needs to ceremonial oration which nowadays can be be socialization and popularization of the adjusted to the wish of the host, whether it is pasambahan tradition and custom speech especially in BGP to the young generation of 27Buhue means a knot or bond the people of Minang in every part of West 28 Sintak or Sentak meaning easily loosen or Sumatera (Minangkabau). To fulfill the tightened

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 239-258 - purpose, there needs to be cooperation Amir, Adriyeti, Zuriati and Khairil Anwar. among all the parties involved, such as the 2006. Pemetaan Sastra Lisan Ministry of Religious Affairs, in the region Minangkabau. Padang: Andalas and central part of the country, the local University Press. Cultural offices, Lembaga Kerapatan Adat ____. 1995. Women Performers in Nagari in every region in West Sumatra and Minangkabau Oral Tradition. Kuala Balai Pelestarian Nilai Budaya Sumatera Lumpur: Tenggara. Barat. ____. 2013, Sastra Lisan Indonesia.

ACKNOWLEDGEMENT Yogyakarta: Andi Offset Publisher. This writing, which is the result of my Amir, M.S. 2011. Adat Minangkabau: Pola research, can be completed with the help and Tujuan Hidup Orang Minang. from various parties, both individually and Jakarta: Citra Harta Prima Publisher. institutionally. Therefore, I would like to Aresno, Dt. Andomo. n.d. Dasar-Dasar express my gratitude to the resources people Kepemimpinan “Penghulu” di during the time the writer conducted the Minangkabau. Lembaga Kerapatan research in West Sumatra. My appreciation Adat Alam Minangkabau, Sub district also goes especially to Musdah Dahrizal, of Pariangan Tanah Datar Regency. Pramono, Zulkifli, Andriyeti Amir, Ismet Gustian (Datuk Sinaro), Aresno (Datuk A. Bustamam, Ridwan and Huriyudin. Andomo), Zulkifli Dt. Rajo Mangkuto. I am 2014. Seni Budaya Keagamaan di also grateful to number of institutions which Minangkabau. Paper presented at a supported my research. They include Balai Seminar on Mapping of Religious art Pelestarian Nilai dan Budaya Padang, and Culture Fact, Bekasi, 8-10 October. especially Mr Nurmatias and the Regional Danandjaja, James. 2015. Pendekatan Office of the Ministry of Religious Affairs Folklor dalam Penelitian Bahan- from the Province of West Sumatra, bahan Tradisi Lisan. In Metodologi particularly Yusran Lubis. I also would like Kajian Tradisi Lisan, edited version, to express my gratitude to Pudentia MPSS as Pudentia MPSS (ed.). Jakarta: Pustaka chairman of the Association of Oral Obor Foundation and the Association Tradition, Muhammad Agus Noorbani, Elve of Oral Tradition (ATL). Oktaviyani and Agus Iswanto who have given me valuable suggestion to this paper making De Jong, Joselline, P.E de. 1980. it worth reading. To all the Minangkabau and Negeri Sembilan students/university students and writers Sosial Politik Structure. Leiden: whom I referred to, I truly appreciate your Eduard Ijdo. works, none the less responsibility of this Djamaris, Edwar. 2002. Pengantar Sastra paper is fully mine as the writer. Rakyat Minangkabau. Jakarta: Yayasan Obor Indonesia. Endarmoko, Eko. 2006. Thesaurus Bahasa REFERENCES Indonesia. Jakarta: PT. Gramedia Alfian, Magdalia. 2005. Bunga Rampai Pustaka Utama. Budaya Berpikir Positif Suku-Suku Fadli, M. 2012. Preservasi Pengetahuan Bangsa: Berpikir Positif dalam Budaya Masyarakat Minangkabau tentang Minang. Jakarta: Ministry of Culture and Tradisi Lisan Pasambahan melalui Tourism of Republic Indonesia and Kegiatan Exchange of Indigenous Association of Oral Tradition (ATL). Knowledge. Bandung: e-Jurnal

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Mahasiswa University of Padjadjaran in Western Indonesia, in Bogor Vol. 1, No. 1. Indonesia. Kasih, Media Sandra. 1993. Pidato ada Pudentia. 2014. “Peran Tradisi Lisan dalam Pasambahan Minangkabau: Tinjauan Masyarakat MEA 2015”. Accessed Etnolinguistik. Jakarta: Thesis at January, 12, 2014 from: Postgraduate program, University of http://www.academia.edu/9845574/p Indonesia. eran_tradisi_lisan_dalam_era_mea_2 015 Lubis, Ridwan. 2005. Cetak Biru Peran Agama: Merajut Kerukunan, Rahmadani, Dessy. 2013. Struktur and Nilai Kesetaraan Gender, dan Demokrasi Budaya Minangkabau dalam Naskah dalam Masyarakat Multikultural. Pasambahan Batagak Penghulu. Jakarta: The Center for Research and Padang: Final Paper for Indonesian Development of Religious Life, the Literature Study Program, University Office of Research and Development, of Indonesia. and Training Ministry of Religious Rosa, Silvia et all. 2011. Aneka Tradisi Affairs, Republic of Indonesia. Minangkabau menurut Adat Istiadat Manan, M.N. 1967. Tjerita-tjerita Rakjat Kota Solok. Padang: Book Draft of Minangkabau: Suatu Analisa tentang Literature Research Cooperation of Peranannya dalam Pembinaan Regional Literature with the Regional Kebudajaan Nasional Indonesia. Tourism Office of Solok. Padang: Thesis from the faculty of _____. 2014. Struktur, Makna, and Fungsi Literature Teaching IKIP Padang. Pidato Adat dalam Tradisi Medan, Tamsin. 1976. Struktur Pidato Adat Malewakan Gala di Minangkabau. pada Kenduri Perkawinan di Yogyakarta: Disertation for Minangkabau. Bahasa dan Sastra Humanities Science program, Faculty Magazine, II, No. 3. of Art, University of Gadjah Mada. Meigalia, Eka. 2013. Salawat Dulang: Samidi. 2015. Nilai-Nilai Kerukunan dalam Keberlanjutan and Pewarisannya. Tradisi Tari Lengger di Kabupaten Padang: Pusat Studi dan Informasi Wonosobo. Research Report for the Kebudayaan Minangkabau (PSKIM) office of Religious Research and Universitas Andalas dan Fakultas Ilmu Development, Ministry of Religious Budaya Universitas Andalas. (The Affairs, Semarang Indonesia. Center of Minangkabau Information Sunardi, ST. 2004. Semiotika Negativa. Center Faculty of Arts Andalas Yogyakarta: Buku Baik. University) Suryadi. 1998. Naskah Tradisi Basimalin: Navis, A.A. 2015. Alam Terkembang Jadi Pengantar Teks and Transliterasi. Guru: Adat and Kebudayaan Depok: Program Penggalakan Kajian Minangkabau. Padang: PT. Grafika Sumber-Sumber Tertulis Nusantara Jaya Sumatera Barat. Fakultas Sastra Universitas Indonesia. Nur, Mahmudah. 2013. Benda Cagar Tandiko, R. St and M.I. St. Rajo Batuah. Budaya Keagamaan di Indonesia 2015. Sumarak Nagari: Buku Bagian Barat: Masjid and Makam Panduan Pasambahan and Pidato Kuno di Provinsi Sumatera Barat. Adat Minangkabau. Bukit Tinggi: Bogor: Paper presented at Research Publisher Kristal Multimedia. Seminar on Religious Heritage Objects

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Tim Penyusun. 2008. Kamus Besar Bahasa Pagaruyung (Kaba Cindua Mato). Indonesia. Jakarta: Center of Jakarta: Thesis from the Faculty of Art, Language, the Ministry of National University of Indonesia. Education. Zaimar, Okke K.S. 2015. Metodologi Yusriwal. 2005. Kieh Pasambahan Penelitian Sastra Lisan. In Metodologi Manjapuik Marapulai di Kajian Tradisi Lisan, Edited Version, Minangkabau: Kajian Estetika and edited by Pudentia MPSS. Jakarta: Semiotika. Padang: Pusat Kajian Islam Foundation Pustaka Obor and the dan Minangkabau (PPIM) Sumatera Association of Oral Tradition (ATL). Barat.

Yusuf. M. 1994. Persoalan Transliterasi and Edisi Hikayat Tuanku Nan Muda

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Analisa Journal of Social Science and Religion Volume. 01 No. 02 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.283

RELIGIOUS AND CULTURAL HARMONIES IN THE ART OF MASAMPER

ABU MUSLIM

ABSTRACT Office of Religious Research and Development This paper tries to track a potential religious harmony through a local tradition Ministry of Religious Affairs namely the art of Masamper in Sangir community. This study uses a qualitative- Makassar, Indonesia Jl.A.P.Pettarani No.72 descriptive method to reveal the religious aspect in Art Masamper by first doing Makassar, Indonesia a study observations of implementation art in society, to further explore the Phone : 0411-452952 values of divinity contained in Masamper process, to keep watching the dialectic Fax. 452952 abumuslim.litbang@gma of art and religion that were rolling. As one of the cultural-religious studies, this il.com study is not an experimental research seeking a rule, but an interpretive research that searches for meaning. So that any meaning contained in the Paper received : 4 March overall aspect of Masamper (processes, and religious dialectic of culture) 2016 Paper revised : 29 October – becomes the point of analysis obtained from the observation, in-depth interviews, 8 November 2016 and a review of literatures related to discourse analysis. The results showed that Paper approved : 19 Masamper as one of the remains of the ancestral cultural arts in Sangir society, December 2016 other than as a means of proselytism, it also becomes one of the adhesives socio- religious harmony in North Sulawesi. Masamper can dilute the differences in beliefs into a cultural engagement through art performances which invites the public to appreciate each other in the name of culture and mutual respect in the practice of religious beliefs.

Keywords: Masamper, Socio-religious Harmony, Sangir, Manado, Art

INTRODUCTION roots of culture and local wisdom of a Presentation and discussion of art particular community. It is precise to say if displayed are basically manifestation of a the art is a manifestation of culture that is pattern of two-way communication between processed in such a particular manner of art, the audience and the artists featuring the the utility functions are not only obtained by works, as well as a means to control each the actors of this art, but also will make the other mutually. The presence of the show souls of the local people carried in a strong, should not merely provide entertainment to deep, and solemn atmosphere. Thus, art and the audience, but also invite people to culture will be a whole entity and integrated explore and understand the value and in the social structure that leads to beauty. meaning contained within each play. One of People have become more familiar with the the positive artful performances is that art culture through the arts, and the art itself could at once provide entertainment and becomes sustainable by the community moral awareness, as well as leave messages engagement. of deep touching on each presentation. An Art involving the community does not educational art is a cultural product that is always discuss the art itself as a single expected to be an output in any identity. If "emotions of the soul" has implementation of the values of beauty in mingled in it with the exploration of special this world. There is no exception to the values that follow, it is possible to connect performing arts composed / inspired by the another dimension to get involved. Art is

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 259-274 likely "deepened" to be in contact with the be explored with the emphasis on religion public trust. In fact, the art becomes an based art and cultural studies. It should be entrance to the spread of a belief / religion. stressed in the study of religious art and It is formed by a social compromise or culture, according to Geertz that cultural religious system that became one of the studies are not "an experimental science elements of culture. This religious system seeking a rule / law, but an interpretive emerges from a religious emotion, the science looking for meaning" (Geertz, 1973: spiritual vibration or mind. Accordingly, this 5). Meaning must be sought within cultural emotion will encourage all spiritual and phenomena. Belief in this sense, based on cultural acts, which are to some extent the conditions of human life, which sacred. These emotions will be associated according to Parsons and Weber has always with belief systems (read: religious). In been at three levels: (1) individual addition, it will also be associated with personality, formed and governed by, (2) a emotional religious rituals concerning the social system, which is, in turn, formed and place, time, and objects of a tradition. There controlled by, (3) a "cultural system". The are many elements of a religious ritual that latter is a complex nexus of symbols, values, need attention such as offerings, prayers, and beliefs, interacted with individuals and mantras, chants, behavior, meditation, and communities. so on (Endraswara, in Prasetyo, In discussing religion, it is necessary to www.wordpress.com). discuss the relationship between the North Sulawesi, which is inhabited by traditions of diversity, plurality and cultural various tribes i.e., Minahasa, Sangihe, differences. Certain traditions experienced Bolaang Mongondow, Gorontalo, Bugis, and hybridization that will enter into discourse others, has a cultural diversity as well as and religious rituals. If there is syncretism in other provinces in Indonesia. From those the traditions, there is a dynamic and an tribes, Sangir has a unique characteristic that iterative process which implies a constant stands out in people's daily life such as factor in the reproduction of culture, and an singing. Etymologically, Sangir derived from un-static outcome. In short, syncretism is a two words, Zang and ir. Zang means singing concept that refers to "the issue of and ir means people. Thus, Sangir can be accommodation, contestation, feasibility, defined as those who sing, or people who indigenization, and a platform for inter- love to sing. Sangir people like to sing along cultural dynamic process". (sometimes accompanied by their body Geertz (1973) said that in the study of movement). This hereditary spirituality is religious culture we are expected to performed in their daily life, especially in the understand religion as not merely a religion, funeral ritual, thanksgiving, and feast. The but also as a cultural phenomenon. Religion habit then officially becomes a performing is a cultural face of a nation which is art that is sometimes contested. Sangir unique. Religion is a belief on which the community calls it as Art of Masamper cultural aspects often float. This represents (South, 2007: 63). that religion is a universal and cultural Later, the entire embodiment of art, phenomenon at the same time. Religion is a culture, and religion can be seen through the part of culture that is distinctive. Culture and rituals of singing and dancing as religion are often different in practice and manifestation of Christianity which are not the implementation of confidence. Yet, both only performed in Sangir, but also belong to provide many interesting melting pots to be the community through the arts Masamper discussed. North Sulawesi. Thus, an in-depth study This is the attractiveness of Masamper, related to this art is considered important to since as a product of the local culture, the

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role of religion in its preservation is also very Robert K. Merton, as someone who important, as pointed out earlier, that the might be considered to be an outstanding dimensions of arts / culture are often used as theorist, has developed a fundamental and a 'propaganda tool' for the existence of clear statement on the functionalism theories. religion and cultural assimilation in the He was a proponent who proposed postulate practice of religious practice in its spread, more limitedly for this perspective. Masamper which is basically singing, is a Acknowledgment of this approach form of practice of Christianity as a (functional-structural) has brought progress manifestation of the Bible, Ephesians to sociology. Merton has cited three 5:19, "Singing and making melody to God postulates he quotes from the functional with all your heart". This is further analysis and has perfected them. The first formulated into research problems that postulate, is functional unity of society which require a research inquiry how the existence can be defined as a situation where all parts and position of Masamper in North Sulawesi of the social system work together in a can be the cement for social harmony and harmony or proper internal consistency level become part in creating religious harmony. without resulting any longstanding conflict that cannot be resolved and managed. On CONCEPTUAL FRAMEWORK this postulate, Merton proposes some Functional Theory correction that the perfect functional unity of a community is in opposition with the facts. Functional theory looks at society as a This is possible due to the fact that social institution that is in balance. It makes something functional unity may happen in a a pattern of human activity based on norms group, but, may not in another group. The which are shared and considerably valid. second postulates is universal functionalism Also, it binds roles of human beings. This which assumes that all social and cultural complex institution as a whole is a social forms, which are regarded as standard, have system in which each section (each positive functions. Toward this postulate, it institutional element) is interdependent with is claimed that in fact there is a dual function other parts so that changes in one part will besides a positive function of the social affect another part and in turn will system. Some social behavior can be ultimately influence the overall system categorized into the form or nature of these (Thomas F. O'Dea, 1985: 3). dual functions. Therefore, the analysis of Functional theory maintains that both should be taken into account. The third human beings in society are characterized by postulate, the indispensability which states two types of needs and two kinds of that any type of civilization, every custom, tendencies. For the sake of the life idea, material object, and belief fulfilling continuation, they have to act on the several important functions has a number of environment, either by governing or tasks that must be undertaken and cannot be adjusting and controlling. Functional theory separated in the activities of the system as a also views society and social institutions as a whole. According to Merton, the third system in which each part depends on each postulate is still unclear whether a function other and works together to create a balance is a necessity or not (Poloma, 2004: 36-37). (equilibrium), (An attempt to connect as much as possible every feature, customs, practices which have an impact on a Theory of Multiculturalism functioning system that is stable and Academic understanding of cohesive) (Durkheim, Parson, J. and Goode multiculturalism is grounded on the as cited in Ritzer, 2010: 118). development of postmodernism philosophy and cultural studies which emphasize the

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 259-274 paralogism principles over monologism, historically and it is embodied in symbols. pluralism over unity. Some issues of Culture may also be system of inherited multiculturalism that become academic concepts expressed in symbolic forms with discussions are the concept of culture, which humans communicate, preserve, and cultural and political relations of minority develop their knowledge of life and attitudes rights, criticism of liberalism, tolerance and towards life (Geertz, 1992: 3). solidarity. The last issue mentioned is what The concept of culture proposed by we will explore further in this study, to Geertz above is a hermeneutic approach to interpret it as a condition or state of a nature. This inspires this study to see diverse society in terms of culture, ethnicity, Masamper culture as a text to be read, race, language and religion. Multiculturalism translated, and interpreted. Based on this, recently becomes a favorite study to be the idea rises that the building of human researched, after we get to know some knowledge in the art of Masamper, is not perspectives in looking at diversity i.e., merely as a comprehensively set of sense inclusivism, tolerance, and pluralism. report, but also as a structural fact that is a Multiculturalism is meant to be a perspective symbol and the law for they are given of viewing diversity of which the emphasis is meaning. Thus, Masamper is expected to not only to respect individual differences, convey the meaning which can be easily read. but also to notice the background of the The same treatment will be recognized when nation and ethnicity (Bikhu Parekh, 2000). we treat the text conveyed through writing or even singing. Interpretation of Culture Geertz obviously defines culture as a RESEARCH METHOD system of meaning and symbols arranged in This study operationalizes a qualitative the sense in which individuals define their method to describe Art Masamper of aspects world, express their feelings, and give its of art and religiosity in society of North assessment; a pattern of meanings that is Sulawesi, by first conducting an transmitted historically, manifested in observational study of the implementation of symbolic forms by means of which people Masamper arts in the community. The next communicate, perpetuate, and develop their step is that it explores the religious/divine knowledge and their attitudes toward life; a values of Masamper and keeps paying collection of symbolic equipment to regulate attention to the dialectics of art and religion behavior, an extra somatic information which is rolling. In-depth interviews are also source. Since culture is a symbolic system, conducted to the informants who know the process of culture must be read, Masamper details. Besides, it studies on the translated, and interpreted (Kuper, 1999: 98). literatures related to the topic as the Geertz focused the concept of culture supporting data. Then, the data analysis is on cultural values that guide people to act in done through the discourse analysis that dealing with various problems of live. At last, requires analysis regarding the relationship the concept of culture plays more as between the structures of discourse and guidelines on the assessment of symptoms social structure cognition (interdisciplinary) understood by the subjects of culture. The (Titscher, et.all, 2009: 238). This is aimed to meaning contains assessments of existing find out what the structures of discourse in subjects in the culture. In a culture, the Masamper, strategies or tools text/context, meaning is not individual but public, when conversation, verbal interaction or the system of meaning then becomes the communicative events that play a role in the collective property of a group. Culture turns form of reproduction (Van Dick, 1993: 2). out a pattern of meaning forwarded

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Critical analysis is applied to discern alliances and was started to sow the gospel. how the ideological messages delivered, Zyangfeer was formed for the purpose of either verbal or nonverbal acts, views, ideas, worship/liturgy among the adherents of beliefs, expectations about the narrative Catholics. Several years later, after the discourse. Discourse Analysis is widely used influence of VOC landing in Sangihe Talaud, in the cases of tradition. The analysis does the role of the Portuguese (Catholic) faded not only describe the structure of discourse, and was replaced by Protestants especially but also explains what is contained in the after the arrival of Zending (evangelists) who structure that is a condition possessed by the brought new nuances in the church including social environment and the social structure the music service. They formed a singing itself, in particular. It is something that group (choir) as what was done by the cannot be separated from one another previous Portuguese. They gave the name in (Fatmah AR, n.d.: 26-28). This study also Dutch Zangvere (e) Ninging or Zang (de) employs a sociological, anthropological, and Verzameling with the purpose for training historical approach to uncover the existence and teaching the congregation in praising of Masamper in the community in order to God the creator of the universe and grouping further understand on the religious Psalms, Tahlil, and a prayer written in terminology for tracing the roots of harmony musical notes. While the articulation of in it. Masamper originated from the difficulty of Sangir people in pronouncing zyangfere, so RESULT AND DISCUSSION that the spoken word is samper/sampri. Masamper Existence Furthermore, this word evolved into Masampere which means singing together. Masamper is one of the folk traditions Yet, due to the influence of Manado dialect, in the form of art performance "singing and Masampere then turned into Masamper dancing" which was originally acted by (Maria, 2005: 35-36). Sangihe and Talaud ethnic groups. Today the tradition of Masamper can be said that it No one can really ensure when does not merely belong to the two Masamper appeared for the first time. From aforementioned ethnic groups. For residents the hereditary story, it is said that in the settlements along the coast of Masamper actually came into being Minahasa, Bolaang Mongondow, Gorontalo, simultaneously with the presence of Sangir and other areas in North Sulawesi, Sangihe residents who called that singing activities Talaud contained township, have been very with the term mangantare (singing). familiar to hear, see and participate in the Linguists denoted the process of change of arts of Masamper. Sometimes, Masamper is Masamper and of Sangir Masamper words performed at schools and public which are derived from the word performances. This has indirectly reduced zang (which means singing or people who the values embodied within it (Maria, 2005: love to sing) (Nebath, 1995: 21). 1). This condition possibly enables an open In the initial phase, Masamper was access of socio-religious issues of Masamper played in the funeral that serves as a means in North Sulawesi’s society with religious of consolation. Chanted songs were cooptation binding Masamper which its performed by men while making a coffin history has shown a dialectical spread of with the grief in the form of expressions of religion/denomination. farewell until the coffin making was Masamper itself comes from the completed. Besides, the songs were sung Portuguese word Zyangfeer which means a reciprocally from night until dawn. They did group of singers. This art was performed for not merely represent the expression of it is in line with the activities of building entertaining for the family, but at the same

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 259-274 time they were part of local traditions criteria and themes (history, meeting, intended to "accompany" the spirit of the romance, war, separation, worship, sadness) recently deceased. This was done to prevent It is determined by the organizers based on the bodies from the spirits roam and certain categories (South, 2007: 90-91). demonic interferences. For Sangir In this study, one example of community, if the spirits roam, they would Masamper competitions has been made. The possess one of the members of the bereaved Masamper was held by the congregation family. When it is happened, the impending Church GMIM Pria Kaum Bapa in the city of doom as suffering from incurable diseases or Bitung. It performed four elements of accidents would occur. Spiritual hymns in themes i.e., meeting, religious spiritual the song lyrics reciprocally chanted by praises (God's relationship with man), relatives, neighbors and friends are regional literature (patriotism), physical love, companions to the bodies and the bereaved as well as a meaningful farewell to respect families to avoid the things that are not each other. desirable. In the further development, the habit of singing for Sangir people was not Masamper in the View of Culture and only performed in a grief, but also carried Religiosity out in a joy like the thanksgiving parties, Doing an art as an autonomous show weddings, birthdays, housewarmings, and so does not indicate the full sense of freedom forth (Maria, 2005: 49-50). detached from social backgrounds that gave As a product of culture, the birth. However, greatness and popularity of development of Masamper is a necessity. the art are very dependent on its society Along with the social life of society, in the (Ratna, 2007: 156). According to Selden, the 1970s, Masamper started to be canons of great literatures were produced by contested. Not only was poetry modified, but the community. This fact becomes the very also costume, time and styles of Masamper remarkable issue in the contemporary performance were changed to adjust with theories especially that present intensity to circumstances in which Masamper was the role of the reader/viewer/audience. demonstrated. Since then, Masamper was Practically, an art is born and then is no longer just sung in a state of sitting, but displayed only once. Yet, how it becomes a also has been staged in conjunction with the public treasury depends on the social and movements and choreography adapted to the communal acceptance. Accordingly, it is content of the song lyrics. Today, Masamper crucial for an art to be appreciated. Then, its art can be mapped in three types; first is sustainability should be taken care of. Masamper Sabuah (held on sabuah/ a tent Otherwise, it disappears from the knowledge performed by sitting for the consolation of of society (Selden, 1986: 21) the bereaved families, and thanksgiving for This is the continuous challenge and those who are happy). Second is Masamper opportunity to make Masamper as a performance which is played in order to sustainable art that thrives as a locally based celebrate the national holiday, art towards art and continuous provincial/district birthday, and or on character. There is sort of meaningful special occasions at the request of the relationship between the community and featured songs, lyrics, style, language, Masamper. Masamper is present as choreography, clothing, and expression in manifestation of the Sangir people habits on order to draw attentions of the audience. singing, and Religion (Christian and Third is Masamper competition shown in Catholic) came to make Masamper as the terms of cultural preservation through the entrance to disseminate it through the competitions to find the best based on the

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commandment to frequently praise the kalau bukan kasih Tuhan majesty of the Creator by singing. tak dapat kita bertemu marilah kita sembahyang yang Similarly, the social role of the mempertemukan kita semua community itself in various social and sampaikanlah maksud baik ini, kita bertemu religious dimensions which in turn will bukan hanya di sini generate new nuances in the art cruising Meeting theme: along with the development and social There is a smiling joy in our lives imagination of the perpetrators. The With open hand here we come existence of Masamper received very good Present atmosphere and rhythm Together, it is importance see you response from the congregation because In sense of beauty was longing together singing for Sangir people is an integral part As a sign of introduction of their daily activities, including expressing Let joining hands Create a sense of brotherhood, religious sense (cult) to the Creator. coolness and beauty Indeed, thematically, the tendency of Masamper to culture, religion, and love has Reply: Like a flower in the garden So Fine Color contextually described how Masamper has Radiant beautiful blooms seen processed a very strong linkage between Charming Eyes singing culture, customs, and local wisdom, Thus we are loved by God, protected by God as well as religious and spiritual praises to day and night Here when we met at the historical Hapsa God. Each of those things is in an adhesive Kaum Bapa element which complements each other. The We also welcome calls for us to meet existence of these three elements actually if not the love of God we can not meets inspires any lyrics and the lyrics chanted in Let us pray that brings us all Convey this good intention, Masamper. One of the examples of we met not only here Masamper can be simply seen in the following: A very friendly dialectics should always be presented in every beginning of singing Tema Pertemuan: Masamper. In the show, "meeting" as the Ada senyum suka cita initial theme, demonstrates the synergy that dalam kehidupan kita should already have started each song. The Dengan tangan terbuka Kami datang di sini theme of "meeting" in Masamper not only Suasana dan irama serves as a greeting at the beginning of the Hadir bersama makna show, but also points to the social aspects of Selamat berjumpa human beings who want an engagement with Dalam rasa keindahan Ada kerinduan bersama-sama one another in God's fraternity, peace and Sebagai tanda perkenalan love. All are interconnected with a friendly Mari kita bergandeng tangan welcome and imply a moral message that the Ciptakan rasa persaudaraan, Kesejukan dan keindahan further process will bind tightly between the participants as a symbol of spiritual Balasan: friendship nurtured from the beginning. Laksana bunga di taman Begitu rupa warna warninya The theme of meeting is not only as a Mekar berseri-seri symbol that Masamper is begun, but at the Indah menawan dipandang mata same time also as a uniting part for social life Demikian kita dikasihi_Nya, among the participants. Each participant is dilindungi-Nya siang dan Malam Di sini waktu kita bertemu di HAPSA Kaum required to release the ego and the Bapa bersejarah individualistic nature. The ego has to be Serambaipun kami serukan changed into a social sense of mutual respect kita bertemu of all participants, organizers, and spectators.

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They all are involved in the process of b. Social (human relations): batanggeng, Masamper (interview with Stivenson Bawias, balage, sembalangeng. June 10, 2014). Precisely, the core of all c. The Universe (Saruluang) d. Might that contain local-historical these Masamper processes is in the patriotic. "meeting" for the good impression that Notch literary theme areas in should be put forward. It is as a signal that Masamper is a media disclosure, expression, the momentum started with the intimacy is a meaning/purpose in delivering a message as guarantee for the sustainable harmony in the in the following example: future. This is in line with the philosophy of the people living in North Sulawesi "Si Tou Tumou Timou Tou" (Man lives to support/to Problem song (I) by: Group Masamper Mebawalase 'Eben Haezer Kombos educate/to bless for others). Menuwang Bukumbehi’ Meanwhile, as manifestation of Sangir community local values in Masamper, it is Sasae sumelung su undangeng the presence of literary local themes which Megiantang, Me’dea’ (3x) bukumbehi’ Nituwang (3x), nialra’ (2x), (niweka, turn out to be the core areas in its show (in niwuresi )2x, niwuresi pe’selaese’ Masamper competition). Sangir regional (Iki’ sengkaiki’ )2x, (bawa sengkawawa)2x languages can be classified into three Koateng 2x darea’ biahe’ categories (levels) namely: Firstly, fine Ulangannya: language, which is used in high circles (Sehide’ sehide’ )2x su wukune (royal). Secondly, language of seafarers Pe’batu’ 2x kakakoa’e sarang mariadi monarang (Sasahara/sasalili) serves as a secret tumpina’ Alrako watu, iki su wukune nikoa timbehane language in nature. Thirdly, ordinary Alrako talri iki’ su wukune, koa’ko bawatunge. language is the language of everyday Pahurune tai lana, lurang su pato masana communication (sasahari). Sasae i wulruse’ su laude’ Kariangmang sarung pia alramate. In the art of Masamper-mebawalase, there are three kinds of level of This means: language/literature used and arranged so Bukumbehi cut tree '(a type of cane that that it results in the beauty of literary grows in the river) language. For example: Lumintu bou waleku Into the forest, searching for (colloquially/plain language), Lisadeng bou trees bukumbehi ' Cut, drawn, cut, cleaned every ruasnya. wamalaku (sasalili language). The context of Tied together and brought together the sentence is spoken on land. In the area of Created tool livelihood (fishing) for life. literary themes, there are devotional values i.e., tenacity, resilience, and Sangihe Talaud Deuteronomy: civility based on the ability to think, taste, be creativity and be initiative in accordance Woven neat, to be a tool tumpina = with human beings existence and their (traps) Take the stone, belt at an angle, make relationship with the creator, fellow human ballast beings and the world disclosed in a series of Take the rope belt at an angle so the grip a beautiful language (Bawias, 2006: 7-8). or traction. In Masamper themselves, a literary Oil bait attached to kentos (tombong theme area is divided into several sub- kelapa: Indonesian) Load traps on the boat, take it to the sea themes of specialty include: and drowned, a. Religious (human relations with God) Hopefully there is a blessing of the Divine. creator that I Ghenggona Langi Duatang Saluruang with His work.

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pervasive, and not easily lost in a person by Songs answer (I) by: Group means of forming conceptions of a general Masamper Mebawalase 'Zion order of existence and embedding this Tandurusa Bitung concept to the emanations factual, and in the

MENDARISI’ BAGANG end the feelings and motivations of this will (syair : Stivenson Bawias, melodi : be seen as a unique reality (Geertz, 1983: 90 Julius Mahadide) in Pals, 2012: 327-342).

Menuwangke kalu malreto Tema Pujian Rohani Hakaeng ithu kotikane Aku Hendak Memasukkan Kasih Tahang paparisihe’ banala, Yesus yang Kudus Itindage’’ su wowong boba (2x) Yang Oleh-Nya Tuhan janji Memasukkan Ke Surga Ulangan: Nyanyilah dan Puji Yesus yang Kentulrang hasa maleto Serahkan Hidupnya Irasage su wowon daghe Agar Kami dilepaskan dari Kutuk Neraka, Pinedisikang bawuluang malranighang Haleluya Pelahaghuang malransehang(2x) Mengolroeng sasile pona, metaingkeng Balasan: taghaho kahiwuang Begitu Luasnya Kuasa Tuhan Melebihi Jarak Ipematung malranighang, Pandang Manusia Sasaluhe’ lahiking ana’ pulung Lebih Luas dari Jarak Timur dan Barat dan Melingkupi Alam Semesta This means: Terpujilah Nama Tuhan! STARTING CHART Manusia Hanya Berpasrah Diri Menerima Kenyataan Cut tree light (dry) Ketika Ada waktu datang dan pergi Cut following condition (condition of Ketika ada waktu jumpa atau berpisah culture) (collecting materials for the chart Itulah hidup dan kehidupan manusia during a full moon) Semuanya akan menjadi indah bila kita serahkan padaNya Formed as a pillar of the building erected on the sea chart Basic foundation is taken from a dry bamboo, placed on the sea Spiritual Praise theme Building a gathering place for fish I Want Entering Holy Love Jesus The launch nets into the sea, in order to By Him that God's promise catch fish to safeguard children and Entering Into Heaven grandchildren. Sing and Praise Jesus His life Submit So that we are released from the curse of Hell, Hallelujah In addition, Masamper also serves as a place or means to praise and glorify God, as Replies: Once the extent of the power of God Exceed well as the ministry of the Word where the Human Visibility expression glorifying God clearly illustrated Wider than distance east and west and in the content of the songs performed. This Overarching Universe shows how the symbol of the glorification of Blessed be the Name of the Lord! Humans Only surrender Yourself Accepting God as a manifestation of religiosity in a Reality culture is a necessity. Geertz even explicitly When There is a time coming and going states that if we want to understand the When there is a conference or split cultural activities, it is one of the essential That life and human life Everything would be wonderful if we submit elements that must be considered is the to Him religion. Religion serves as a cultural system, because religion is a symbol which aims to create a feeling and strong motivation, This spiritual Praise theme inherent in the art Masamper has become an important

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 259-274 reference in maximizing Masamper function community is able to change the categories as a medium of religious of nature where they live, they would outreach. Masamper history that has been compile as rationally as possible. The put forward at the beginning of this article changes require a lot of contributing factors, shows that how Masamper who use the one of which is the importance of a sense of "singing" as the main aspect of presentation religion "(Douglas, 1980: 93). becomes an effective means for Christianity and Catholicism in symbols. History also Masamper as the "Tools" of the Pillars notes that Masamper used to build alliances in order to proclaim the Gospel & Events Reading Sangir with no regard to consolation in grief. Today, Masamper also (ignore) culture will take us on the religious has been developed to become one of the phenomenon of "discontinuity", because the singing at church services (interview social reality which happens sometimes Stievenson Bawias, June 9, grows and expands constraints such as 2014). Transformation in Masamper not just perceptions of each religion that distort class stop there, because now we can easily obtain X which is better than the denomination Y or the tapes Masamper on the market that also vice versa. There are still many people in targeting young people in North Sulawesi Sangihe society who recognize the old beliefs with associate the genre of pop songs. This even though they had embraced Christianity actually has a positive side in the framework and Islam. The one recognized as the of dissemination and socialization supreme God, almighty and creator Masamper in the era of globalization, on the is Genggona Langi – an expression of other hand, the protrusion of the culture and worship or spiritual power. According to customs Masamper should not be separated Sangir, religious institutions (Catholic- from the social aspect where Masamper was Christian-Islamic) as modern manifestation born, how the processes and dynamics of a universal religion run their lives based socialization, until the sacralization on the norms of religious Masamper as a symbols Sangir customs and affiliations. Uniquely, the dialectics of culture. The emergence Masamper religion and universal belief do not stop community that is now almost scattered there since there is also a developing belief across North Sulawesi reflect an expansion stream which believes in God Almighty of cultural identity which is very positive for "Masade" positioning its existence as the old the development and sustainability of arts Islamic community. Don Javerius Masamper, because by so doing, Masamper Walandungo in his thesis categorizes it as 'a that once only belonged to the Sangir, has local religion’ (Walukow, 2009: now become the collective property of the 44). However, the presence of a cultural cultures of North Sulawesi, even if it is product (as a local wisdom) like Masamper developed using the authority of the church gives a chance to a social process of as a symbol of the strengthening of accommodation and assimilation, in the proselytizing Christianity and Catholicism, it associative frame between the citizens of is not possible to sing unrequited art-reply to religious communities and the adherents of something means Christian and Catholic faiths "Masade". They are very strict in their proselytizing massive, structured and religious beliefs, yet become very loose in systematic. It is indeed a reflection of the culture. Singing together is a symbol of development of the concept of "construction religious diversity that glues them for the hearts" in the community as a manifestation sake of culture. This reflection can be seen of gluten-cultural dimensions of indigenous from the direct involvement of the people communities and religiosity. "If the who are Muslims and the group "Masade" in

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Masamper even if there is a spiritual existence is a feeling-oriented and the look- worship associated to happy expression on hue-hue happy in Christianity. Masamper involvement, besides appearance. It shows that in fact there is a being one of the conditions in the social manifestation of Masamper among competition which requires people to human beings in a cultural context interact, has been owned by the (Interview with Stievenson Bawias, June community (Interview with Lukman 2014). A strong religiosity nuance in the Makapuas, June 11, 2014). contextualization of Masamper is indirectly One of the factors supporting the high aimed at realizing that theology and religion, index of religious harmony in North in the context of the culture, are a socio- Sulawesi is its local wisdom projecting on religious entity concerning the activity of the social cohesion, as Kitorang samua mind. Both act ethically as manifestation of basaudara, baku-baku baek baku-baku human consciousness as the locus of human sayang, (we all human beings are brothers, relationships with God, others, and be kind to each other, and love each other) as environment (customary) by means of well as social relations based on spatial "singing". This is in line with the concept and relations in the conception initiated by Sam philosophy of Salam-Sarane initiated by Ratulangi: si tou timou tumou tou (someone Athloiab Watloly in order to synergize the will be authentic when its role to support pole of religions in the context of Moluccan others without first identifying their religion) culture as patron resurrection existence (Rais, 2012: 6). country boys (Waltoly, 2005: 190). Cultivation the values of brotherhood Another aspect, which makes has basically been institutionalized in the Masamper as a "tool" in building harmony lives of the people of North Sulawesi with a for the people of North Sulawesi, can be seen variety of tribes. Sangir with Masamper is from the processes occurred in the one part of public supports to harmonious implementation of Masamper and the life, Masamper as a local wisdom previously cultural process in each events of everyday described demonstrates the existence of art life and art performances. An active that continues to grow. The wisdom is not interaction and communication among only inspired by the concept of Sam players and audiences, and the art of Ratulangi, but it might have been historically replying the song among the participants in Sangir in North Sulawesi. Masamper who compete one another show how peace as an art performance, despite the aesthetic and harmony are infiltrated into something presentation of the spectacle, has another that ultimately happen and look very social function i.e., to be a social solidarity natural. Religious barriers are no longer conductor and a social integrity builder something disputed in Masamper art, (Soedarsono, 1999). because the process of implementation often tucks a helping session by collecting money Masamper in the contextual view (read: donation). It involves the participation indirectly invites people to build a positive of people who join in Masamper (players, atmosphere of religious harmony in Sangir organizers, and audiences). This donation is in particular, and North Sulawesi in sometimes used for helping building church general. Imagine, Masamper which formerly although not all Christian followers did not had been born naturally is played in order to present there. entertain people. The purpose is to entertain the sad people through presenting a homely Moreover, if we look at the content of atmosphere in the songs in congregation and the lyrics delivered in Masamper, complementing each other which it turns particularly in the theme of into a means of entertainment which its romance/permesraan/love. It emotionally

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 259-274 leads the players of Masamper through engkau akan menolak cintaku expressions and choreography that are very Biar penonton saksinya aku tegar dan takkan kecewa witty, makes the spectators energetic and Biar dadaku diiris sembilu biarlah engkau causes the atmosphere more intimate and simpan sejuta impian harmonious. Even, a very careful yet Karena aku menyadari infrequent engagement can be established in bagaimana hal bercinta ada yang menerima the process of Masamper if it entails love in tapi adapula yang menolak any appreciation of the lyrics and singing Biar aku jatuh bangun dalam bercinta articulation because this is not merely active tapi aku tetap laki-laki cheers serving as encouragement. Yet, it bukan daun selasih Cinta ditolak itu soal biasa sometimes gets people immersed in the suatu saat nanti engkau akan menyesal romantic and melancholic souls. Besides, it holds participants competing each other if Dibalas lagi: the show is in a group of men and women in Sudah kukatakan padamu sejak kita pertama mutually reciprocated songs. Symbolically, bertemu the romantic theme serves as a very effective Engkaupun tahu diriku sudah ada yang punya adhesive catalyst to society. Bukannya aku ingin menipu, merayu dirimu sayang Permesraan/Cinta Badani Lupakanlah semua apa yang telah terjadi dan engkau rasakan Betapa cantiknya wajahmu Pikir dahulu pendapatan sesal kemudian tak Indah menawan laksana ada gunanya Dewi dari Khayangan Bila kumemandang wajahmu hati bergetar jadi tak menentu Romanticism / Love in the Flesh Jantungkupun berdebar-debar karena rindu How beautiful your face is yang menggebu-gebu Like a charming beautiful goddess of Hatiku tertawan, hatiku terpikat cantiknya khayangan wajahmu When I look face quivering heart becomes Dewiku, manisku, juwitaku erratic Boleh kutahu siapa namamu, di mana My heart pounding because of the passionate rumahmu kukan meminangmu longing Bilang saja pada orang taumu Captured my heart, my heart was hooked Sekarang juga kukan pretty face datang melamarmu My angel, my sweet, my beauty Jangan ragu dan janganlah bimbang tulus May I know what's your name, where your cintaku kepada dirimu house asking you to marry I will Just tell your parents Balasan: Now also comes propose I will Do not hesitate and do not be dismayed Tidak peduli laut kering sincere love to you menjadi sebagai tanda Bicaramu omong kosong bawalah pulang cintamu itu yang palsu Replies: Setitik harum telah kuperoleh engkau datang No matter dried sea became as a sign menggoda lagi You're talking nonsense bring back Balikkanlah haluan cari lain penujuan diri Your love false ini sudah ada yang punya Fragrant speck has I earn Harap saudara jangan sakit hati bila kutolak You come teasing again cintamu Turn the bow find another self Ingatkan peribahasa patah tumbuh hilang Worship already taken berganti Hope you do not hurt when Bila patah hati carilah ganti I rejected your love Remember the proverb broken Dibalas Kembali: grow lost change When heartbroken look locker Sudah kubaca maksudmu

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entertainment for those who grieve. Replied Return: Transformation is then made into a very I've read you mean you would refuse my love dynamic Masamper because it has a lot of I let the audience witness tough and will not contact with elements of the community and be disappointed even then a major expansion of the Sangir Let the knife sliced my chest let you save a local knowledge that is now the wisdom of million dreams because I realized How to make love Northern Sulawesi. In this context, the None received but those that refuse religious institution (read: church) holds Let me fall up in lovemaking Masamper as a system of culture and makes But I'm still the man not leaf basil it as one of means of proselytism. Masamper Love denied it was a matter of course Someday you will regret is modified as the tool of propaganda, especially by the church. Masamper if Replied again: translated more widely, is likely similar with I told you since we first met the arts of qasidah/nasyid which have also Thou know me already taken Not that I want to deceive, been transformed into an effective means of Seduce you dear propagation of Islam through inserting Forget all of what has happened Islamic religious songs in any lyrics. It is and you feel First thought regretfully income rarely to find the texts of scripture pinned in then there's no point the lyrics. This case implies that Islam is greater than what is written in the Islamic scriptures i.e., al-Qur’an and Hadith. Although, sometimes, the delivery of the lyrics is symbolically an objection against Masamper functionally also undergoes the declaration of love of the opponents, it is a considerable transformation in the only part of the strategy to win the sensitive times. At first, it was told in every competition, but contextually implies an stage of Masamper that it was considered extraordinary intimacy reflected from the invalid/unauthentic if the players of support of the audiences who looks even Masamper do not drink 'cap tikus' (a local more given enthusiastic cheers. drink made from a fermented palm sugar) before the performance. This was to give To understand Masamper in the more spirit of the players to maximize the context of harmonization between culture ability of singing, as well as to enhance and religion is adequate if we only see it as confidence of the players on stage, since to an art that is performed, or within the scope them (the players) audience attention is paid. of the play. Masamper can be truly alive and But, the habit becomes obsolete as the connected with the people when viewed awareness of individual players Masamper contextually through the whole process and recognizes the impacts of the adulterated the dynamics inherent of it. Starting from liquors. Although there may be still a few the conceptualization stage of the lyrics, people who make the "drinking cap tikus' as training and strengthening the players’ ritual / an integral part of Masamper. This character as well a the dynamic interaction in fact implies the call to the North Sulawesi between the players are intertwined to the government to urge people to stay away from process of assimilation of this art with the all forms of potentially intoxicating community through a cultural approach and beverages, or alcoholic drinks, with the religiosity inherent in every content valued tagline "berenti Jo 'Bagate" (Stop in each phase. drunkenness). Technically, Masamper is more In addition, Masamper development vibrant if it is contested. Looking at its from year to year has shown that the cultural history, the Masamper plays as a means of journey of Sangir people are very dynamic.

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As mentioned earlier, Masamper is now also dipinggirkan dahulu, sebab di sini used as one of the singing performed at a Kitorang Samua Basudara” (interview mass Church. Surely, this is an active with, Joko Sutrisno, 2013). acculturation initiated by the church to be better assimilated with the social system. “[As a Muslim, I certainly do not feel There is a coherent meaning oriented to the inhibited from taking part and embodiment of harmony or in the context of participating in Masamper. I remain a this study is defined as harmonization, devout follower of Islam, though I have between utilization Masamper as a tool of to sing poems in the form Masamper cultural church propaganda with the nuanced with Christian prayers, because involvement of active people 'outside' of the for me, the song that I sang is just as a church. They become players – through their requirement in the competition, and this willingness to sing the special songs which has absolutely nothing to do with my contain in certain themes grandeur and religious belief. My principle, to preserve servitude of man to God (Jesus Christ)) – or the culture, is an integral part of our they become the audience who involved in social life in Sangir. When it comes to the noise and undoubtedly also contributed cultural preservation, for us, any positively to church. Hence, their religious sentiment has to be first involvement (the non-Christian singers of disavowed, for here Kitorang Samua Masamper) in singing poems is only a Basudara].” (Interview with Joko requirement of the competition, but not the Sutrisno, 2013). appreciation of the values of the church applied into their daily religious practice. CONCLUSION Skill of singing is stiffly stressed here. Masamper as one of the remnants of Certainly, it is expected from them to remain the ancestral cultural arts of Sangir people, is professional to go into the deeper meaning of a means of proselytism, and becomes a the songs in terms of revealing the character catalyst for socio-religious harmony in North of seriousness in singing with the Sulawesi. Masamper can melt the contemplative expression. Thus, the real differences of beliefs into a cultural contribution of solidarity is a mutual help engagement through an art performance between fellow brothers and sisters which invites the public to appreciate each regardless of what their religions are. other for the sake of culture and mutual “Sebagai seorang Muslim, tentulah respect within the practice of religious saya tidak merasa terhalangi untuk ikut beliefs. Therefore, there should be serta dan berpartisipasi dalam promotion of cultural-religious propaganda Masamper. Saya tetap seorang in any art performance so that the penganut Islam yang taat, meskipun harus menyanyikan syair-syair community will be more cognizant of their Masamper yang berupa doa-doa culture through art. Then, art itself gets bernuansa Kristen, sebab bagi saya, sustainable and enlightened by the cultural nyanyian itu saya dendangkan hanya participation of the community. Religious sebagai syarat dalam perlombaan, dan principles that inspire each local art and ini sama sekali tidak ada hubungannya tradition of the community should be one of dengan keyakinan beragama. Prinsip the inspirations of education in terms of saya, melestarikan budaya adalah bagian yang tidak terpisahkan dengan realizing an art education, and educative art. kehidupan bermasyarakat kami di Finally, this research leads to some Sangir. Dan jika sudah menyangkut recommendation that: pelestarian budaya, maka bagi kami sentiment keagamaan sudah sepatutnya a. The promotion of the cultural-religious da'wah should be done in any

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performing arts in order to be Seni Pertunjukan Rakyat Sangihe dan recognized by people so that they will be Talaud. Kota Manado: Balai Kajian more of their culture and the art itself Sejarah dan Nilai Tradisional Manado becomes a sustainable tradition and Endraswara, Suwardi. 2008. Kajian Budaya enlightened by the participation of the Religi dan Ritual. In Studi Religi dan community. Ritual Antro, Teguh Imam Prasetyo (ed). b. Principles of religions which inspire Accesses 21 January 2015, from: every art and traditions of local https://teguhimanprasetya.wordpress.co communities should be one of the m/2008/09/25/budaya-religi-dan- inspirations of education in order to ritual-antro. realize art education. c. Governments concerned should give Geertz, Clifford. 1973. “Thick Description: awards to local arts actors in the Toward an Interpretative Theory of respective regions. Culture.” In The Interpretative of d. It needs further study to complement Cultures: Selected Essays, Geertz, the information and other local arts in Clifford, (ed.). New York: Basic Book. Indonesia. ------. 1983. Religion as Cultural System, e. Preparation of documentary religious art Local Knowledge: further Essays in should be encouraged. Interpretative Anthropology. New York: f. Any creation of local religious art Basic Books. encyclopedia is worth publishing and appreciating. ------. 1992. Interpretation of Cultures. Hutchinson: London. (Translation)

Tafsir Kebudayaan. Translator: F. Budi REFERENCES Hardiman. Yogyakarta: Kanisius Press Bawias, Stivenson. 2006. Masamper- Mebawalase dan Kriteri Penilaiannya. J. South, Anneke. 2007. Seni Pertunjukan Paper presented at a seminar on Etnis Sangihe dalam Esagenang. Jurnal Mebawalase-Masamper, 24-25 August Hasil Penelitian Jarahnitra. Vol. 5, No. 9 2006 in Tahuna Kabupaten Sangihe. February 2007. Balai Pelestarian Sejarah Taman Budaya North Sulawesi, 2006. dan Nilai Tradisional Manado. Durkheim, Emile. 1893. The Division of Kuper, Adam. 1999. Culture. Cambridge: Harvard University Press Labour in Society. n.p.: The Free Press Reprin 1997. Nebath, Paul et.all. 1995. Memahami Kegiatan Masamper pada Masyarakat Don Javerius Walandungo. 2002 Islam Tua: Sangir dalam Era Globalisasi. Fakultas Terpasung dan Merana, Pendekatan Sastra Univeristas Sam Ratulangi Sosiologis Historis terhadap Sebuah Manado. Kehidupan Keagamaan di Kepulauan Parekh, Bikhu. 2000. Rethinking Sangihe. Unpublished Thesis Graduate Multiculturalism: Cultural Diversity and Program, Kristen Satya Wacana Political Theory. London: Macmilan. University, Salatiga Indonesia. Pals, Daniel L. 2012. Seven Theories of Douglas, Mary, and Evans-Pritchard, Religion. Yogyakarta: IRCsSoD Edward. 1980. Modern Masters Series. New York: Viking Press. Parekh, Bikhu. 2000. Rethinking Multiculturalism: Cultural Diversity E. Tangkilisan, Maria and Joyly RR. Rawis. and Political Theory. London: Macmilan. 2005. Fungsi Sosial Masamper Sebagai

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Poloma, M Margaret. 2004. Sosiologi Titscher, Stefan and Michael Mayer, Ruth Kontemporer. Jakarta: PT Radja Wodak, and Eva Vetter. 2000. Metode Grafindo Persada Ritzer. Analisis Teks dan Wacana. Translated by Abdul Syukur Ibrahim (Ed.). 2009. Rais, Muhammad. 2012. Sulut Sulit Disulut: Yogyakarta: Pustaka Pelajar. Antara Cita dan Fakta. Jurnal Al-qalam Volume 18 Nomor 1 Edisi Januari-Juni Umar, Fatmah AR. n.d. Ideologi Tujaqi 2012. Analisis Wacana Kritis. Gorontalo: Ideas Publishing Ratna, Nyoman Kutha. 2007. Sastra dan Kultural Studies, Representasi Fiksi dan Van Dick, Teun Adrianus. 1993. Principle of Fakta. Yogyakarta: Pustaka Pelajar Critical Discourse Analysis. n.p Ritzer, George, and Douglas J. Goodman. Waltoly, Athloiab. 2005. Maluku Baru, 2010. Teori Sosiologi Modern. Jakarta: Bangkitnya Mesin Eksistensi Anak Negeri. Kencana. Yogyakarta: Kanisius. Selden, Raman. 1986. A Reader’s Guide to Walukow, Agus. 2009. “Lenganeng Sosok Contemporary Literary Theory. Lisse Kampung di Kabupaten Sangihe, Studi Belgium: The Harvester Press: tentang Asosiatif, Disosiatif Pemeluk Soedarsono, R.M. 1999. Metodologi Agama dan Kepercayaan terhadap Tuhan Penelitian seni Pertunjukan dan Seni Yang Maha Esa.” Esagenang: Jurnal Rupa. n.p Hasil Penelitian Jarahnitra, Balai Pelestarian Sejarah dan Nilai Tradisional Thomas F. O'dea. 1985. The Sociology of Manado Volume 7, No. 14 August, 2009. Religion, (Translation). Sosiologi Agama Suatu Pengenalan awal. Translator team Yasogama, Jakarta

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Analisa Journal of Social Science and Religion Volume. 01 No. 02 December 2016 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : http://dx.doi.org/10.18784/analisa.v1i2.280

CHALLENGE FOR THE ISLAMIC STUDIES SENIOR HIGH SCHOOL TEACHER IN IMPLEMENTING THE 2013 CURRIC ULUM IN SMAN 1 SALATIGA

NUR LAILI NOVIANI

Office of Religious ABSTRACT Research and Development, Ministry of Religious Affairs, As one of the main subjects in senior high school education, Islamic studies play Semarang Indonesia an important role, even though it is not included in the final exam for third- Address: Jl. Untung Suropati grade students. Similar to the other teachers, the Islamic studies teacher also has Kav 69-70 Bambankerep, Ngaliyan, Semarang challenges on implementing Islamic education based on the 2013 curriculum. Indonesia. Phone: 024- Employing descriptive qualitative method, this research focused on describing 7601327 Fax. 024-7611386 what challenges that Islamic studies teachers faced during the implementation

[email protected] of the 2013 curriculum. Data was collected from interview and observation.

Paper received : 2 March Data reduction was used as data being analyzed. This research was completed 2016 in 2015 and it took place in SMAN 1 Salatiga where the 2013 curriculum has Paper revised : 29 October – been implemented since 2013/2014 and the implementation was one of the pilot 8 November 2016 Paper approved : 19 projects of the school. This research finds out that individual differences and the December 2016 complexity of evaluation standard are the main challenges for the teachers. Individual differences do not only apply to students but also teachers. The complexity of evaluation standard is also significant to challenge the teachers on implementing Islamic education based on a whole 2013 curriculum.

Keywords: the 2013 curriculum, Islamic studies, the teacher’s challenge

INTRODUCTION to accommodate the national goal of Research Background education as mentioned in UU RI No. 2/2003 about The System of National Education has always become one of Education. This constitution states that important topics and issues in Indonesia. It national education is used to enrich ability is stated in the Preamble of 1945 Indonesian and character of the nation. According to Constitution (Pembukaan UUD 1945) that Musliar Kasim, Deputy Minister of one of the national goals is to enrich the life Education and Culture, as cited in Kennedy of the nation. One of the supporting factors (2014), at the moment, many students do not in educational life is the curriculum. The have (noble) character, tolerance, and Indonesian government has already empathy for others (Kennedy, 2014). So, the formulated possible curriculum that will Indonesian government expects that this improve the education quality in Indonesia. new curriculum can build student’s character, These curriculums are expected to be able to tolerance, and empathy, so they can enrich cope with a lot of educational problems in the nation life. It is important to understand Indonesia. The last curriculum that has been that education is not only about knowledge, introduced and implemented in Indonesian but also skill and attitude. schools is the 2013 Curriculum. The 2013 curriculum officially was The 2013 curriculum is a modification launched in 2013 and at that time, the of the previous curriculum (the 2006 Ministry of Education and Culture expected curriculum). This curriculum was prepared that it will be applicable in all school by 2015.

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But, during the changing of the president curriculum and make it on the track with and the ministry, this decision was evaluated. that vision. It means that—as also argued by In 2014, the new minister officially made Wikan (2015a)—it is also important for us to three decisions and one of them specified find out what is the real challenge the that the school that has already implemented Islamic studies teacher experienced during the 2013 curriculum for 3 semesters can the implementation of the 2013 curriculum. continue as a pilot project school. According Amin Haedari, the General Director of to Anies Baswedan, the former ministry of Islamic Studies, Ministry of Religious Affairs, Education, the curriculum is just a tool in stated that the Islamic studies teachers education program, but the real actor is the should not only think about the complexity teacher and the school principal (Supriyanto, of evaluation. The most important thing to 2014). prepare is the process, its substance in the There are a lot of subjects that have to 2013 curriculum (Rudi, 2015). So, it is adopt the 2013 curriculum. Religious studies important to know how the complexity of are one of them. There was instruction from evaluation becomes one of the problems that General Director of Islamic Studies No. the Islamic studies teachers deal with, SE/DJ.1/PP.00/143/2015 on January 5th, especially senior high school teachers, when 2015 that mentioned about implementation preparing their students to face the “real of Islamic Studies based on the 2013 world”, outside the school. curriculum implementation in School. It is Haedari also said that the basic stated that the Ministry of Religious Affair problem of the Islamic studies in school is requested the implementation of Islamic because it does not attractive, monotone, studies based on the 2013 curriculum in and lack of creativity. Creativity makes every public school, not only madrasah something simple become more valuable and (Islamic schools), regardless the schools rich. So, the Islamic studies teachers must have previously implemented the 2013 emphasize on their creativity when they curriculum or not. But the evaluation deliver a lesson to their students. It is standard may refer to the curriculum that necessary for the student to give more currently being used by each school. attention to a subject in the class. He Number of researches on evaluation believed that more attention to the teacher showed that there are still a lot of problem and the learning process can give a better with the implementation of the 2013 result for the students (Wikan, 2015b). curriculum. Book availability, human With all of those instructions from the resources (especially the teacher’s skill and Indonesian government, it is crucial for the ability), and the complexity of evaluation Islamic studies teachers to find the best standard become the most frequently formulation from the 2013 curriculum to be reported by the school or teachers regarding implemented in a class. This formulation has this issue (Akuntono, 2014). But there are to be adaptable to any student’s condition not many researches who seek for the answer and personality differences. In this regards, of what is real problem or challenge the to find better or maybe the best formulation, Islamic studies teacher faced during the it is also relevant to understand what the implementation of the 2013 curriculum. challenge that those teachers faced is. When The Islamic studies teachers have a they already identify that challenge, it is responsibility to enrich moral, intellectual, hoped that every sources of the learning and spiritual aspect of the students. They process (including the teacher, the principal, have the vision to build the nation’s and other facilities in school) can support characters. So, it is important for the Islamic each other to make a successful learning studies teachers to implement the 2013 process.

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Arends (2008: 7) stated that there are In this year, the revision version of the challenges for the teacher on implementing 2013 curriculum was published exactly on teaching in the 21st century. Arends classified June 29th, 2016. There are some matters that seven challenges for the teacher in that era, are being revised. According to Anies which is: teaching in a multicultural society, Baswedan as quoted from Anbarini (2016), teaching for meaning construction, teaching prior to the revision, there were a lot of for active learning, teaching and problems that occurred along with the accountability, teaching and choice, teaching implementation of the 2013 curriculum, such with a new view of ability, and finally is as the unconformity between the core teaching and technology. We are not going to competency and the basic competency with discuss all those seven challenges, but only the syllabus, a subject guidance, the text several challenges that related to the book, and also the complexity of learning implementation of the 2013 curriculum. and evaluation process. The most Thus, last challenge that explained problematic one which is often complained above, teaching and technology have become by the teacher is the last one, especially the the real challenges for teachers. Massive complexity of evaluation. The teachers changes that happen in this world can be require more time to run the evaluation. So, seen through the Internet (technology). the government revised the rules to make That’s why in one of the fourteen principles them simpler and easier when applying by of the 2013 curriculum says that the the teachers. technology, information, and Tjipto Sumadi (Chief of Curriculum communication utility are used to increase and Book Center, The Ministry of Education the affectivity and efficiency of the learning and Culture) said that the revision version of process. The ability in operating technology the 2013 curriculum will make the teachers’ is a must for the teacher. Nowadays, the task easier to complete, especially for the student becomes more and more familiarized student’s evaluation. The revision only with the Internet and other technological requires two subject teachers to evaluate development. So, the teacher must utilize spiritual and social attitude directly, namely technology as one of the sources in finding the Islamic studies teacher and the Pancasila any subject-related information or and civic education teacher (Widiyanto, knowledge just like what their students do. 2016). However, I argue that the other In this research, we assumed that the subject teachers also have a responsibility to technological development becomes one of develop the positive character of all students. the challenges that the Islamic studies This research still uses the 2013 teacher faced when implementing the 2013 curriculum before revision as one of the curriculum. Perelman (Arends, 2008: 17) in theoretical frameworks. The reason is 1992 wrote a book about new or latest because the teacher that becomes the technology that will end the old generation informant used the 2013 curriculum before type of school. The computer, information revision as their guidance on teaching. The network, and multimedia will give everyone teachers have implemented the 2013 an access to learn or study new thing, curriculum before revision in their daily something that in the 1990’s era does not learning process. In fact, they did not aware exist yet. But, this technological development about the latest evaluation guidance as it was is not an easy matter to deal with. Not every not published yet at that time. So, this teacher or student has the same ability in justifies the use of the 2013 curriculum operating computer. So, it also becomes before revised as my theoretical framework. homework on implementing the 2013 This research primarily inquires “what curriculum. is the challenge for the Islamic studies senior

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 275-294 high school teacher in implementing the There are two important elements in 2013 curriculum”. It was already stated that process standard of the 2013 curriculum; every subject teacher including the Islamic they are the teacher and the student. The studies teacher has their own challenge in teacher play dominant role in the planning implementing the 2013 curriculum. The and evaluating. However, in the learning 2013 curriculum is not only about knowledge, process, the students take the main parts. but also skill and attitude. So, it is not easy The teacher only accommodates them to for every teacher to implement the 2013 learn more knowledge, skill, and attitude not curriculum in real practice. Based on that only from one source but also from any research question, this research aims at different sources. In last few years, the book describing the challenge that the Islamic and the teacher were the only learning studies senior high school teachers faced in sources. But nowadays, students can find any implementing the 2013 curriculum. problem in real life as their learning material. They can find it on the Internet, newspaper, CONCEPTUAL FRAMEWORK book, daily life activities, or any other 2013 Curriculum for Senior High sources (Permendikbud Standar Proses School Pendidikan Dasar dan Menengah, No. There are number of essential concepts 65/2013). regarding the 2013 curriculum. The There are 14 learning principles curriculum structure is an organization of according to The Content Standard and core competency, basic competency, learning Graduate Competence Standard. In that materials, subjects, and learning loads. Every principle, we can find that there is an teacher must refer to what basic competency acknowledgment of individual differences. and a core competency that they will achieve Learning process does not only take place in in every learning process. So they need to the school, but also at home and among the make a plan for the learning process that we society. Learning process acknowledge that call it Rencana Pelaksanaan Pembelajaran everyone is a teacher, everyone is a student, (RPP or the lesson plan). Preparing for RPP and every place is a school. It is also stated is compulsory as it contains an important that the teacher and the student need to and relevant manner about what the teacher improve information and computer skill, plans during the lesson class (Permendikbud thus it can be useful as efficient and effective Kurikulum 2013 Sekolah Menengah learning process (Permendikbud Standar Atas/Madrasah Aliyah, No. 59/2014). Proses Pendidikan Dasar dan Menengah, No. Core and basic competencies consist of 65/2013). spiritual attitude, social attitude, knowledge, When we talk about evaluation in the and skill competency. Within the lesson plan, 2013 curriculum, we have to refer to the teacher prepares what theme they are Permendikbud No. 66/2013 about The going to teach to the students. They also Educational Evaluation Standard. Evaluation prepare every single thing that includes in or assessment based on six principles, those the lesson plan structure. During the early are objectivity, integrity, economically, semester, the teacher has to tell to all of the transparency, accountability, and educative. students about their subjects during one There are a lot of evaluation instruments and semester, what their aims, what they will techniques that can be used in evaluating achieve at the end of the semester, what three major competencies. The attitude competency they need to learn and to occupy competency instrument is different with the (Permendikbud Kurikulum 2013 Sekolah skill and knowledge competency instrument. Menengah Atas/Madrasah Aliyah, 59/2014). Every teacher must hold this principle when they apply the instrument inside the RPP. So,

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if the teacher said that the 2013 curriculum stereotyping to the children, such as “You are evaluation is complex may be because of clever or vice versa” (Djamarah, 2002: 49). there are a lot of variation techniques they Hamalik (2004: 86-87) stated that need to hold (Permendikbud Standar development rate is individualistic. Every Penilaian Pendidikan, No. 66/2013). person has their own rates. Every student Another important issue from the 2013 reaches their personality maturity on their curriculum is the scientific approach. own. It is different from one to another. We Through this approach, the student is cannot make it similar or same to everyone. familiarized with five basic learning activities, This also, in fact, has an important effect on such as observing, questioning, the way they receive any lesson. The effective experimenting, associating, and way of teaching is based on the student’s communicating. In every lesson hours, the readiness and maturity. teacher needs to explore those five elements Learning activity is not always run to come out from every student. In reality, it smoothly (Ahmadi and Supriyono, 2004: 77). is not easy to make every student to deal with Every student and every teacher is different. that. Sometimes, two lesson hours spent only These differences sometimes cause some to mainly answer the student’s questions, but problems, not only for the teacher but also the real basic competency that the teacher the student. There are some differences and has to aim cannot be achieved. similarities in every student that need attention from their teacher, such as Individual Differences intelligence, capability, achievement, talent, Every person has a different habit, attitude, knowledge, interest, personality. In psychology, individual experience, need, personality, ambition/goal, differences are the very important aspect and of course physical characteristic that we have to know, to understand other (Ahmadi and Supriyono, 2004: 115). By people. Even the twin children have a knowing this condition, the teachers can different character. It also applies to the teach their students at their best. student and the teacher. Every student is different. Every teacher is also different. Teacher’s Role Arikunto (as cited in Djamarah, 2002: 48- The teacher is one of the important 49) mentioned that student personality elements in curriculum development. Printr includes six aspects those are physical, as quoted by Sanjaya (2010: 28) stated that religion, intellectual, social, ethics, and in the curriculum development, teachers aesthetics. Each student has different have four important roles, namely capacity on those six aspects. Some students implementer, adapter, developer, and have good capacity in social aspect but researcher. As an implementer, the teacher maybe not well enough in intellectual aspect, needs to apply or to implement the and so on. curriculum that exists and being used in that The student absorption level is also school. In this role, teachers only do what different to each other. This can be an policy makers decided. The teacher is just a indicator that every student has different technical resource that responsible on learning mastery. So, it means that there is a implementing any regulation that supports variety of learning capability. To minimize the curriculum. Teaching is seen only as this undesirable situation or condition, every daily routine, not a professional work. teacher needs to know their students very The second role of the teacher in well so they can use the best method for developing curriculum is an adapter. As an presenting the lesson. So, there will be no adapter, the teacher has a wider role than merely being an implementer. The teacher

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 275-294 has their own authority to make the given teacher has to hold every principle of curriculum suitable with their school learning. As a counselor, the teacher must do condition and local need. a lot of things. They have to collect student’s The third role is as a developer. The profile, monitor their daily behavior, give teacher has a right to design curriculum. It more attention to a student with special need, doesn’t mean that they have their own and etc. With all those roles, it is important curriculum, but based on the given for every school or any related institution to curriculum, they can make variation what enrich teacher’s quality and resources theme they are going to teach in every class, (Hamalik, 2004: 32-34). what assessment strategy they will use to According to Ahmadi and Supriyono measure student’s achievement. So, the (2004: 115-116), the teacher has five curriculum develops in accordance with the functions or we can say its role. The first role school condition (Sanjaya, 2010: 29). is as a designer of instruction. They also hold The final role of the teacher in some role as a manager of instruction, an developing curriculum is as a researcher. It evaluator of students learning, a motivator, is a part of the teacher’s role as a and a counselor. This role is evolving during professional, and it has a connection with the the science and technology development. By teacher’s performance. The teacher can this evolving, so the teacher has greater evaluate the curriculum material, the responsibility nowadays, especially when we program effectivity, the learning model and connect it up with the learning process in the strategy, and they can also collect data 2013 curriculum. regarding student’s achievement. Therefore, with higher motivation from the teacher to LITERATURE REVIEW do their professional work, it can make their There has been much research on work performance better (Sanjaya, 2010: 29- implementation of the 2013 curriculum. It is 30). not only about the teacher’s readiness, but The teacher is the key factor in the also its evaluation. The research about the learning process (Hamalik, 2004: 27-28). teacher’s readiness has been conducted by The teacher’s personality also becomes one Qomariyah (2014), Wati (2015), and Maria, interest in educational research. The teacher et.all. (2014). While the research about is the one that led the class, the most evaluation in implementing the 2013 frequent person that interact with students curriculum has been held by Mayasari (2014), in class than other personnel in school. The Riptiani, et all. (2015), and Aiman (2015). teacher is someone that has authority in the The 2013 curriculum has been academic and non-academic area. So, it is published and conducted in 2013. But the important that teacher has a big role in social preparation has been held before 2013. But, interaction. According to Snyder as quoted this preparation seems not well enough by Hamalik (2004: 29), the teacher’s mental because from some of the researches, it is health condition also has an effect on pupil’s found that the teacher readiness in adjustment. We can find out whether the implementing the 2013 curriculum is in low class is smoothly-running or not by measure level. Qomariyah (2014: 34) and Wati (2015) the personal adjustment of the teacher. stated that the teacher’s readiness is at those The teacher does not only play a role as levels. While Maria, et all. (2014) stated that a teacher, but also as a counselor. In overall there is no curiosity, hard work, or creative learning process in school, the teacher is the and innovative attitude from students and key factor as an educator. The teacher is teachers towards the implementation of the responsible for student’s final result through 2013 curriculum. The teacher’s and student’s learning interaction. It means that the readiness should be improved because there

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is found that their readiness is not good teachers do not feel confident enough in enough. designing the right lesson plan because they The readiness that should be improved haven’t mastered the 2013 curriculum yet. In is about training or workshop about the 2013 one of the school also found out that the curriculum, complimentary facilities and teachers do not have good quality skill in infrastructure, the handbook for teachers operating IT (Information and Technology). and students (Maria, et al., 2014). The This is the same with the assumption that training or workshop for the teacher can also researcher gives above. become one of challenges for the teacher in Riptiani, et al. and Aiman research also implementing the 2013 curriculum. focused on the evaluation of implementation Qomariyah (2014) wrote that the reason why the 2013 curriculum. The result of Riptiani, the readiness is quite low is because there et al. (2015: 1-2) research shows that the were a lot of teachers that still used a former implementation of the 2013 curriculum in curriculum (the 2006 curriculum). At that ineffective if we observed from the input and time, not all of the teacher attended or product. But, this implementation is effective followed training or socialization about the if we observed it from context and process 2013 curriculum. So the existing teacher had aspects. So, they concluded that the to teach students with a curriculum that they implementation of the 2013 curriculum at already accustomed. It means this research state elementary school in rural areas in has the same result with Maria, et all. Badung Regency, Bali is ineffective. This can research even though they have different take place because, at that time, the training informants. and socialization for the teacher are not Qomariyah (2014) second result is the equally given. Some of them did not master obstacle factor of the 2013 curriculum the 2013 curriculum in every aspect. implementation in school (Islamic Junior Aiman (2015: 145-146) research High School). There was a lack of accurate focuses only on the evaluation of authentic information they need to know about the assessment. She conducted this research at 2013 curriculum. Madrasah Tsanawiyah State Islamic Elementary School Tempel in (MTs/Islamic Junior High School), which is Sleman. Both of the planning and the managed under Ministry of Religion Affair, implementation of authentic assessment did should be given information from another not go smoothly. The teacher did not plan ministry, too. It is too late for them to get the right authentic assessment according to socialization from Ministry of Education and the 2013 curriculum yet. They also did not Culture so teacher kept using the 2006 use the entire instruments that already curriculum. The student’s individual mentioned in Permendikbud. They need differences also become one of the obstacle more socialization and training from the factors. The lack of facilities and government so they will be more familiar infrastructure become the third obstacle with the new assessment. The teacher did factor on implementing the 2013 curriculum not fully understand with the authentic in MTs Al Fitroh Bonang, Demak. assessment from the 2013 curriculum. So, it The three other researches focus on the also depends on the teacher’s capability and evaluation of the implementation of the 2013 mastery to implement the right 2013 curriculum. In Mayasari’s (2014: 108) curriculum. research, one of the results is the obstacle From those studies, there were none of factor for the students and the teachers in them specially discussed the Islamic studies implementing the 2013 curriculum. The teachers. It is also important for us to know teacher’s obstacle factor is not different with what they went through on implementing the Qomariyah research finding. The economics’ 2013 curriculum. What their real threaten in

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 275-294 school so we can offer a better solution for and video recorder. The researcher also used them. If one by one problem is already the camera to capture precious and solved, it is possible that the 2013 important moment for this study. Literature curriculum being held by all schools in document that was used in this research Indonesia as a national curriculum. consisted of the lesson plan/RPP from the Islamic studies teachers. This RPP can help RESEARCH METHODOLOGY researcher in finding out whether they Data Collecting Method already understand the correct RPP or not. This research was conducted using descriptive qualitative approach. Two data Data Analysis collecting methods are utilized: observation The qualitative research data is and interview. These two methods then later formatted in narration or description. Based supported with the use of audiovisual on the interview and observation, we facilities and literature study. obtained raw data. This data was analyzed In terms of a qualitative interview, using a qualitative descriptive technique. researcher has interview guide that This technique follows three steps, which is incorporated theme related questions. data reduction, data presentation, and Qualitative interview was used to dig conclusion withdrawal. Data reduction subjective meaning that someone feels about followed some process like choosing, research’s topic/theme. Interview guide concentration centering, and raw data covers an important question that addressed abstraction. Data presentation was the research’s subject (Poerwandari, 2001: conducted by presenting the structured 75-76). The interviews were not only information that can be useful for conclusion conducted with the Islamic studies teachers, withdrawal. The last step is conclusion but also with school stakeholders, as well as withdrawal that takes place when all the data vice principal of SMAN 1 Salatiga. The is already well-organized (Moeleong, 2002: researcher also inquired the students in 190). order to conduct triangulation. All of these Interview result is about transcript that interviews were held using guided interview coded so it is fully organized and it helps to method that has been prepared in advance. describe the real topic that being studied. The second data collecting method Based on this coding, then we found used in this study was observation. As meaning units and picked up the deepest suggested by Poerwandari (2001: 70), meaning of what our subject already said. So, researcher as the data collector must observe we can draw the real experiences that our and notice accurately every phenomenon subjects or informants have been through that appears and use the notes or report and that deepest meaning of data. checklist as helping notes. The observation conducted was in the classroom when the RESULT AND DISCUSSION learning process held. There are some School Profile checklist notes that already prepared before. The senior high school that becomes This checklist notes connected with the the target or focus of this research is one of readiness and capability of the teacher in the pilot projects (for the 2013 curriculum teaching their students. This checklist notes implementation) senior high schools in significantly helped in the research process. Central Java, which is SMAN 1 Salatiga. This Audiovisual tools and literature school has become the pilot project for every documents also played a significant role in educational development, such as the 2004 the data collection process. Audiovisual tools and the 2006 curriculum revisions. As one of that were used in this study include voice the favorite schools, SMAN 1 Salatiga

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regularly accepts many students not only SMAN 1 Salatiga applies 5 active days from Salatiga but also from other nearby in school for a week (Monday to Friday). cities. Not only because of its geographical They took this decision because of the location that makes this school becomes the Central Java Governor’s instruction. After main interest for students, but also its several reasoning and opinion, this school achievement in regional, national, and agreed to apply 5 active days in school for a international levels. The schools has been week, Monday to Friday only. This decision nominated and awarded number of is still going on this school and also every achievements in education sectors, including senior high school in Salatiga. Even though individual and group, in both academic and almost all of the teachers do not agree with non-academic competitions. this decision, the schools still maintain it Every year, the school always ranks until their regional instance that dealing with first for its final exam’s score in the regional education matter has another idea or level. With an excellent teacher’s quality, it evaluation. offers a great challenge and success to every The Islamic studies, that become the student. Every student is supported to live in main focus of this research, is included in an academic environment that value general subjects type A. This subjects is knowledge and mutual understanding. The taught to enrich the attitude, knowledge, and school has already been certified with ISO skill competencies of students as their basic 9001: 2008 from NQA Global Insurance in and also strengthen their ability in society 2013. and nations life (Permendikbud Kurikulum In connection with the 2013 2013 Sekolah Menengah Atas/Madrasah curriculum, the school has 83 teachers with Aliyah, 59/2014). If we refer to more than 90% of them already follow the Permendikbud No. 59/2014, the Islamic 2013 curriculum technical guidance. This studies have to be taught 3 lesson hours socialization includes workshop, formal every week in one class. But, because the training, and also conference/seminar. For school held SKS so they arrange lesson hours the religious studies teachers, technical with some consideration. So, in the odd guidance is provided by the Ministry of semester where this research took place, the Religion Affairs, not Ministry of Education Islamic studies only being taught in 2 lesson like the others. The school also supports hours (1 SKS) every week in every class. teachers’ ability by running the ICT (Information, Computer, and Technology) Islamic Studies Teachers Profile socialization and the facilitator was from SMAN 1 Salatiga has three Islamic their own teacher. studies teachers. But, only two teachers that Based on the interview with the SMAN have full role as the other one has been on 1 Salatiga’s vice principal of curriculum study leave. This two teachers, we called it nd (October 22 , 2015), the school uses SKS Mr. J and Mr. A, are not the core teacher. (System of Semester Credit) on their Both of them are target teachers. As an educational program. One SKS is equal with Islamic studies teacher, Mr. J is more senior 2 lesson hours, where 1 lesson hour same than Mr. A but Mr. A has longer years of with 45 minutes. But in the acceleration class, service in SMAN 1 Salatiga than Mr. J. Even 1 lesson hour means 30 minutes. There are though Mr. A has longer years of service in two Islamic studies teachers that become the this school, but he has different status with main subjects for this research. The two of Mr. J. While Mr. J is already a civil servant them already follow the technical guidance (PNS) for more than 20 years, Mr. A is a civil from Ministry of Religious Affairs. servant to be. Mr. A has already worked at

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SMAN 1 Salatiga for about 11 years as an individual differences really have a big effect Islamic studies teacher. for teachers in implementing the 2013 Both of them attended the same curriculum (Permendikbud Standar Proses socialization program about the 2013 Pendidikan Dasar dan Menengah, No. curriculum that held by the Ministry of 65/2013). Religious Affairs and one of the universities As mentioned by the two Islamic in Central Java. But, they do not yet follow studies teachers in SMAN 1 Salatiga, they any formal training about the 2013 have difficulty in implementing the 2013 curriculum. In Indonesia, the religious curriculum on the Al Qur’an study. There are studies teacher has different status within some basic competencies in the Islamic the government office. While the other studies that related with ability in reading, subjects’ teacher are fully registered in the analyzing, and implementing Quranic verses Ministry of Education (as a local civil in the right and correct manners (in servant), the religious studies teachers are accordance with tajwid and not the case. The responsibility of the makhrajulhuruf). It is not an easy task to religious studies teachers is held behind read Al Qur’an in the right way for every Ministry of Religious Affairs. Thus, the student. religious studies teachers have different The teachers said that every student in treatment when we talk about the 2013 SMAN 1 Salatiga has different ability in curriculum socialization or training. We can reading Al Quran. Some of them are at the say that they left behind compared to the expert level, some of them are fairly good, other subject teachers. but there are some of students who have These two teachers have already poor skill in reading Al Quran. In fact, some implemented the 2013 curriculum as it was of the students do not even know how to instructed before. Even though the read Arabic letters. These different abilities curriculum transformation is quite common, are unexpected for both of the teachers. At but they have to learn new thing and method first, they think that every Moslem student every time it is adjusted. This 2013 who sits in the senior high school has a good curriculum allows them to more familiarize ability to read Al Qur’an. But, the fact is in with technology, student’s activity, and a contrary. new type of final evaluation report. Not only The main reason for this situation is final evaluation that requires attention but student individual differences. Not every also the evaluation during the learning student has the same family background that process needs more attention. This standard supports them to improve their ability in of evaluation becomes one of the teacher’s reading Al Quran. It is likely that most of complaints about the 2013 curriculum. them already know how to read Al Quran since early years of their life. But, there are The 2013 Curriculum and Individual some of them that do not have any Differences knowledge in reading Quran at all. There are In the 2013 curriculum, there are few students are converts (muallaf), so they fourteen principles on the learning process. have minimum knowledge about Arabic One of those principles is recognition of letters. Teachers have to adapt to this individual differences and cultural situation. They cannot force every student to background of the student. Every student read Al Quran in the same standard of even has individual differences. They came from require them to memorize the Qur’an. different cultural, family, and environmental Learning Qur’an verses become one of the background. They grew up with a different difficulties for the teacher because every personality, ability, skill, and interest. These teacher has to teach over Tajwid repeatedly.

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This condition makes memorizing the questions or communicating what they know. Quranic verses (as one of the basic During the observation, this class feels so competencies in the study of Qur’an) hard to active and alive same condition with achieve. Even though a student with below students in grade XI and XII. The student average ability already takes an extra class to feels so confident and brave when they study Arabic letters, it is still not easy for communicating some ideas. The teachers them. So, the teacher needs to be more also give feedback to student’s ideas or creative and aware about this. It is important opinion. When students ask a question, both for the teacher to formulate a creative of the teachers do not answer it directly. method in teaching the Qur’an, whether it is They ask other students in that class to try to related to read, to memorize, or to answer it. The teacher gives the correct implement the meaning behind Qur’an answer when they realize that class is already verses. going out of theme or the student cannot The second individual differences that give the correct answer. become a challenge for the Islamic studies Another challenge that related to teacher are incompatible characters between individual differences on implementing the students in the first, the second and the third 2013 curriculum is the limited teacher’s grade (class of X, XI, and XII). In the 2013 knowledge about ICT (Information, curriculum, the teacher uses five scientific Computer, and Technology). Both of the approaches, namely observing, questioning, teachers already stated that their ICT ability exploring, associating, and communicating. is already increasing. But, their students are This approach has to be done by every a way more capable than them. The student in every learning process (face to globalization and curriculum development face class). But, the reality is different. In fact, require every teacher and student to be students in X, XI, and XII grade have a familiar with ICT. Right now, laptop and the different characters. Based on an interview internet become one of the most important with both of the teachers and during the elements when we talk about finding observation process, students in XI and XII information. grade are more confident, more creative, and SMAN 1 Salatiga already provides more relaxed when they want to ask a every classroom with LCD projector. Both of question or present their argument about the teachers also use the laptop when they some themes or topics. However, students in entering classroom even though not in every grade X are not the same case. They just lesson. But, sometimes they asked students recognize scientific approaches in their first about something that they do not know, such year in senior high school. When this as why the LCD is hung, why a video cannot research held on October, they only studied be played, or maybe how to make a good in senior high school for about 2 – 3 months. presentation. Although most of the Islamic Therefore, we can see clearly that they still studies teachers are familiar with ICT. But a look shy to communicate and hesitate to few of them still have difficulties on express their opinion. operating such ICT tools. Teachers need to know this condition. According to one of the official They cannot make similar treatment representations from the local Ministry of between a student in grade X, XI, and XII. Religious Affairs (Interview on September But, what we need to know that in this school 30th, 2015), ICT’s mastery becomes one of they have acceleration class. Students in the problems when the 2013 curriculum acceleration class with the same grade (grade socialization being held. While it is X) have a different personality. They are noticeable that there are many teachers who more creative and confident in asking have good ability on operating computer,

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 275-294 there are few of them who still lack the skill. able to make their classes alive, active, and For the teacher, it depends on them how to go in the right way. improve their computer skill. SMAN 1 The other challenges for the Islamic Salatiga provides ICT private training for studies teachers in SMAN 1 Salatiga on their own teachers. It is expected that the implementing the 2013 curriculum is the training can develop better knowledge and policy of five days active school. This policy skill on operating a computer program or is followed by some risks in the daily ICT tools. learning process. Two teachers said that Based on the learning process giving lesson after 2 pm is challenging. Both principles, utilization of information teachers and students are tired already to technology and communication can improve give or received any lesson. As a result, the learning efficiency and effectiveness. As teacher needs to be more creative on giving a Arends (2008) stated before, that technology lesson to the student. The students also becomes one of the challenges for the 21st- demand for creative and attractive lessons, century teachers. Besides, now we can say in terms of themes and methods. Some of that it becomes reality. Every teacher and them ask the teacher to be amusing and also student has to adapt with rapid more relax when it is already noon. The technology development. As the teacher different condition between the teacher and getting older and older, it is not easy for the student when performing in a class after them to learn a new thing like a computer 2 pm is affecting the learning process. The and the internet. Some of them try to adapt more creative and attractive the teacher, the but others just stay on what they can do more enthusiastic and lively student will be. because they will retire soon due to their age. With all those challenges related to the But it is easier for students to cope with individual differences, this school is still able technology. So, these individual differences to maintain their achievement. The students between one teacher to others also become in this school are the selected ones. They one of the challenges in the implementation graduated from junior high school with the of the 2013 curriculum. great final report. They also have good The fourth individual differences that manner, like what the two teachers said to become challenge for the teacher are their the researcher. So, both of the teachers agree own personality and condition. Two Islamic that teaching in this school is full of pleasure studies teachers in SMAN 1 Salatiga have a because they meet great students. Even with different personality. The senior teacher is the 2013 curriculum implementation, they more humorous and relaxes when he do not feel really hard to teach in this school. delivers a lesson in the class. The younger one is more serious, even though he always The Islamic Studies Teacher’s Role on put some humor in his class to make the Implementing 2013 Curriculum class more alive. It also appeared when As already stated by Ahmadi, researchers interview both of them in Supriyono, and Hamalik (2004), that different time and place. Mr. J is always teacher’s role is not only as a teacher but as a relaxed and full of humor. Whether on the counselor as well. Even in the interview or class’s observation, he always implementation of the 2013 curriculum, the performs in the same way. While, on the teacher has greater roles. Maybe, their active contrary, Mr. A is more serious in an role in the classroom is not as much as interview session or in the classroom. before, but they have to guide the students to Nevertheless, taking the fact that they share understand and to find the meaning of the different characteristics, both of them are specific theme that they studied in the classroom from any sources.

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The learning process in the classroom teacher said like the teaching method in the has to be more interactive, inspiration, past. This can be called as two-way active delightful and full of challenges. In addition, communication. Both of teachers and it should motivate students so they can be students have an active role in a classroom more active, creative, independent, and but students have to be more active than resourceful. This is in line with fourteen teachers. principles of the learning process that When the students are unable to move introduced in Permendikbud No. 65/2013. any further in the learning process as they When we refer to those principles, so it is are unable to find an answer to a question, or true that teacher has greater roles on struggling to address the question correctly, implementing the 2013 curriculum, then the teachers have to make them back on especially in a classroom. the right track. Mr. J and Mr. A already did In one of the principles of the 2013 this job well. When they feel that students’ curriculum, stated that learning approach is opinion is already out of theme, they will changing, from students being informed guide them back to the topic that they’re about something to students finding out talking about. So, we can say that they about something. The teacher has to lead already apply one of the principles of the and to lead them finding out any information 2013 curriculum. Every teacher needs to that related to subject’s theme. In the past, it know their students very well so they can use used to be a teacher as the only learning the best method for presenting the lesson sources in school, but nowadays it has (Djamarah, 2002: 49). These teachers and changed. The learning sources can be found students condition also affect the way the from many sources, not limited only from teachers give a lesson in the classroom. A what teacher’s said. So, it is possible for the different characteristic of every student in teacher to be developers and researchers in every grade has to be one of the teachers’ the 2013 curriculum development (Sanjaya, attention. Therefore, they can practice the 2010: 28). best method for teaching according to the Both of the Islamic studies teachers in 2013 curriculum guidance. SMAN 1 Salatiga, Mr. J and Mr. A, have The Islamic studies teacher in SMAN 1 already practiced that they have to support Salatiga not only has a role as designer of students to find out the related information instruction, but they also hold the other four about the related theme by themselves. roles that already being stated by Ahmadi When they asked some questions, students and Supriyono (2004: 115-116). Mr. J and Mr. try to find out the answer in the textbook or A already made the lesson plan as being based on their knowledge and experience. taught in the socialization in every beginning Even though what they say it is not the of the school year. From them, researcher correct answer, but the students are already got four samples of the RPP from the lesson courageous enough to try. that they’re going to teach in four different Sometimes the question not only came classes (grade X, XI, XII, and acceleration from the teachers but other students as well. class). The teachers only support students to be The lesson plan has to be arranged confident to answer or to ask a question. completely and systematically. Based on the They want their students try to communicate observation and evaluation that researcher or express what they feel or what their did on that four-lesson plans, the systematic opinion about something. From this method, arrangement is different from one to another both teachers hope that students will plan. Even when one teacher makes two remember what they have been taught in a lesson plans, the structure of both lesson longer time than only listening to what plans are not systematic. Systematically, we

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 275-294 can say that the lesson plan’s organization and they can make variation what theme from both of the teachers is not arranged they’re going to teach in every class session well. (Sanjaya, 2010: 29). Both of the teachers The title of the theme is different already wrote in the RPP about the between what written in the RPP with the assessment that they will use to measure textbook. Even though there was no standard students achievement. In the lesson plan regulation stated that a title of the theme in arrangement, there are some principles that the RPP has to be the same as the one in the have to be noticed. Some of the principles textbook. Lesson time in the lesson plan is are: pay attention to individual differences, still written 3 lesson hours in one face to face student’s active participation, focused on meeting. But in the reality, they only did it in students, and use latest information and 2 lesson hours (because of the SKS technology development. These principles implementation). This lesson time also related to what already stated above, about affects on the step by step learning process challenges in implementing the 2013 that the teacher wrote in the RPP. Even in curriculum. the acceleration class, 1 lesson hour is still The teacher is a key factor in the written 45 minutes, not 30 minutes as what learning process (Hamalik, 2004: 27-28). it is really done. The teacher is the one that leads the class, The learning aims, basic competency, the most frequent person that interact with and competency’s achievement are students in a class than other personnel in indicators already written in the four lessons school. The teacher has some tasks to plan. The learning aims and competency’s support, to guide, and to give learning achievement indicator is already matched facilities to students so they can reach their with one to another. But, the basic goals (Ahmadi and Supriyono, 2004: 104- competency statement does not match with 105). The technology development is making what is really written inside Permendikbud a bigger opportunity for students to study 59/2014. Some basic competencies for the from many sources, not only from their Islamic studies subject in Permendikbud teacher. Thus, the teachers have to 69/2013 are already being revised. effectively support their students to use this The teacher has to follow the latest opportunity. regulation (Permendikbud 59/2014). The It is already stated above that both of reality is that the teachers do not change the the Islamic studies teachers in SMAN 1 basic competencies, they just wrote as what Salatiga played role in implementing the it is stated in Permendikbud 69/2013. They 2013 curriculum. They not only wrote it also did not write all basic competencies that inside the RPP, but they also used ICT in should be written in the lesson plan. These their classes. Even though their ability is not incomplete basic competencies will have an as good as students, they always trying to do effect on the learning aims and competency’s the best. The teachers always support achievement indicator. It will also impact the students in a classroom to ask whatever they complete achievement of core competency. do not know about the related topic. It That is some of the reason why we say that means that both of the teachers already step the lesson plan organization of both teachers by step implementing what the 2013 is not really good. But, they already have curriculum is about. some roles as a designer of instruction and The teachers motivate students to also a developer by creating a lesson plan. learn news from any sources. So they’re not As a developer, the teachers have their only focused on one textbook. Knowledge own authority to make the given curriculum and information can be found everywhere, suitable for school and student’s condition, inside or outside the school. In addition,

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when in a classroom they have to discuss it evaluate and to make evaluation standard is together with their friends and teachers. very challenging. As a director of learning, the teachers Authentic evaluation is used to have to maintain students’ motivation in a evaluate learning process in the 2013 good state. For a sample, students in grade X curriculum. In this evaluation, there are non-acceleration class are still shy and not three important matters that are being confident to communicate their opinion. combined, which is an evaluation of They are not used to do that before (in junior student’s readiness, process, and final result high school grade). Even though this school as a whole integrated system. This authentic is ranked first for several years and become evaluation can be used by teachers for one of the favorite schools, the student’s planning a program, enriching or counseling condition is different between one to another. service to students (Permendikbud Standar Maybe they are really smart on knowledge Proses Pendidikan Dasar dan Menengah, No. aspects, but the 2013 curriculum is not only 65/2013). about knowledge. It is also related to attitude During the data collection, this (spiritual attitude and social attitude) and research revealed that within the lesson skill. So, the Islamic studies teachers have to plan/RPP which has been prepared by two make sure that their students not only Islamic studies teachers at SMAN 1 Salatiga, diligent but also have good personality and the evaluation aspects are already included, character. although the evaluation standard that is Another role of a teacher is as an written in the lesson plan is not fully evaluator. This concept related to what we completed. For example, when the teachers are going to discuss below. Both of the wrote about a test on one topic, but Islamic studies teachers in SMAN 1 Salatiga unfortunately there were no question sample, are already playing a role as an evaluator answer key, or even scoring guidance. based on the 2013 curriculum standard. Another example in the case of assignment They are trying to do the best as they can, instrument, the teachers composed number even though there are many evaluation of tasks for the students, but unfortunately administrations that have to be done. They there were also no scoring guidance. The also use the evaluation result of students as evaluation instrument that included in the feedback to the learning process. From this lesson plan was limited only on a written test, evaluation, they may plan on another observation, assignment, and practical method that is better to improve students’ observation. Furthermore, another type of achievement. evaluation was not included in the lesson plan. The Evaluation Standard of the 2013 Researcher has analyzed and evaluated Curriculum the authentic evaluation standard that being The evaluation standard of the 2013 used by two Islamic studies teachers in curriculum becomes one of the challenges for SMAN 1 Salatiga. The evaluation standard in the Islamic studies teacher. This is not only education is an evaluation reference for the stated by one or two teachers, but also nearly teacher, educational institution (school), and all teachers agree with this statement. The government. This standard contains criteria evaluation standard is considered very about the mechanism, procedure, and complicated and complex. They feel that outcome assessment instrument of students. daily routine evaluation and final report There are many types of evaluation or evaluation is so much to do. With assessment techniques that can be used, significantly sizeable number of classroom such as authentic evaluation, self-evaluation, and students that the teachers have to portfolio-based evaluation, daily test, mid

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016 Page 275-294 semester exam (UTS), school final exam of observation instruments that researcher (UAS), competency level exam, national get, he did not evaluate all five components exam, and etc. (Permendikbud Standar that have to arise in one learning process. Penilaian Pendidikan, No. 66/2013) That observation instrument only contains Permendikbud 66/2013 on The three aspects, which is asking, answering, Educational Evaluation Standard (Standar and responding to a question or opinion. Penilaian Pendidikan) includes some This instrument also does not match with techniques and evaluation instruments that what he wrote on the lesson plan. can be utilized by teachers. To evaluate A written test instrument that is attitude competency, the teacher can apply mentioned in the RPP comes in various ways. observation instrument, self- In one sample of the RPP, they only wrote evaluation/assessment, evaluation among that there will be a written test but there’s no students, and journal. Knowledge questions sample, key answer, or even competency can be evaluated using written scoring guidance. In another lesson plan, we test instrument, oral test, even giving can find that written test question is already homework or individual/group project. Skill set up, but only formed as an example or competency can be assessed using some model. Sometimes, the teacher makes a techniques such as practical test, giving a multiple choice question and sometimes an project, and portfolio assessment using essay test. But, there is still no key answer in checklist instrument or scoring scale that this lesson plan. completed with a rubric. In the reality, from four classrooms Both of the Islamic studies teachers in observation that is being done, there is only SMAN 1 Salatiga did not use all those one teacher in one classroom that really instruments in practice. They did not write practiced this written test. This written test is them in lesson plan or even use them in the given at the end of the lesson hours (post- real learning process in the classroom. Many test). He gave some essay questions to all administration and many types of evaluation students, and the students had to collect become one of their obstacles on their right answer after that. Sometimes, the implementing the 2013 curriculum in the teacher announces students’ score in the whole process. They are afraid if they only next meeting but sometimes they do not. focus on the evaluation process that Teachers always have a reason why they do demands a lot of time and efforts, the not announce every test-score that students’ information and knowledge sharing that they get. It is all because students cannot keep the have to give to the student as one of the testing paper in the right way every time essence during the teaching and learning teacher distributes it to them. Some of the process do not completely delivered. students keep it well, but other students just Based on the evaluation process that is throw it on the floor so it looks messy mentioned in the lesson plan, both teachers everywhere. This makes the teachers do not used observation instrument, written test, distribute the paper test every time they have oral test, and practical test. In the lesson already finished on scoring it. plan, they write both of the observation Giving an assignment is one of the instrument and scoring guidance. In the evaluation techniques that the teacher often classroom, both of the teachers clearly used gives to students in a real learning process. observation instrument during the lesson One of the assignments is when the teacher hours. One of the teachers asks one of the asks the students to make a presentation students in a class to help him giving slide about topic or theme that they are going checklist (v) in observation instrument that to study in the next meeting. This he had already prepared. From one sample assignment is being done by a group of

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students. This slide presentation can be used report and it is being reported to the school by teachers as their substance to teach in principal on each semester. another classroom. The teachers also ask With all those complexities in students to find the actual cases that happen evaluating students, it makes sense that in the society. These cases must have relation teachers always complain. They have more with the topic that they are going to study. responsibility and more workload. It is not The teachers have their own guidance about easy for teachers to make a complete giving the type of assignment even though evaluation for more than 150 students in they do not mention it on the RPP. every week. Even in the end of the semester, There are some evaluation techniques they have to write a statement about that have never been mentioned inside the students’ character and personality. This four-lessons plan that is being observed. statement is not as simple as a numeric score. Self-evaluation, evaluation among students, They have to write it one by one in the final journal, and giving a project to the students report. Even though it is hard to do, but both are those four techniques. Even in the teachers are still doing their best to give classroom, the teachers have never used this feedback to their students and they support evaluation types during observation. In one the curriculum implementation. of the lesson plans, there is some portfolio evaluation. But from all observation, the CONCLUSION teachers have never done that evaluation in a The implementation of contemporary real learning process. Portfolio evaluation is development in education field always a kind of assessment to evaluate the requires adaptation. This also applies when compilation of student’s works/creations in a we talk about the 2013 curriculum. This certain aspect that tends to be reflective- study shows that there are some challenges integrative. This creation is not always that Islamic studies teachers dealt with concrete things, but it can be abstract things during the 2013 curriculum implementation. too. The real action reflected students’ care Although this study focuses only on the to others and their environment can be the Islamic studies teacher, it suggests the other portfolio creation that is being evaluated by subject’ teachers might have the comparable teachers. challenges. The evaluation in the 2013 curriculum This research concludes that there are is not only about knowledge, but also two major challenges that may become the personality. At the beginning of the semester, obstacle in implementing the 2013 both of the teachers told to all students about curriculum. The first challenge is individual the topic for one semester, the learning differences. These individual differences process aims, and the evaluation techniques include student’s backgrounds (personality, that will be used. The teachers also told to skill, ability, cultural, family, character) and the students that they will not only look at teacher’s personality and skill. Student’s their knowledge score but their personality backgrounds differences effect their and skill as well. The teachers observe the capability in reading Al Qur’an. Even though students not only inside the classroom when teachers have expected that students in a learning process was held, but they also senior high school are able to read Al Qur’an monitor students’ personality outside the well, in reality, it is not always the case due classroom. Even the teacher observes them to variations in the students’ ability. The outside the school when there are character of students in every grade (grade X, competition was held. Students’ character XI, XII, and acceleration class) also become and personality are inputted in the final another challenge for the teachers.

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The teachers’ personality and skill also Evaluation of the 2013 Curriculum become a supplemental challenge in Authentic Assessment: A Case Study at implementing the 2013 curriculum. State Islamic Elementary School Individual teacher has their own style when Tempel Sleman). Master Thesis for the he/she teaches in front of the class. This style Graduate School at State Islamic represents their personality. The problem is University Sunan Kalijaga Yogyakarta. not every style matched with every single Accessed on October 31st, 2016 from: classroom atmosphere. Not every teacher http://digilib.uin- can teach using other’s styles too. Thus, it suka.ac.id/17572/1/BAB%20I,%20IV, depends on their own effort to develop their %20DAFTAR%20PUSTAKA.pdf teaching skill and solve the problem. The Akuntono, Indra. 2014. Penerapan skill that we talk about is the teacher’s skill in Kurikulum 2013 Hanya Sekedar operating a computer and dealing with the Formalitas (The Implementation of state-of-the-art technology. Not all of the the 2013 Curriculum is Only teachers are familiar with ICT and has Formalities). Accessed on February 1st, favorable skill in operating it. So, teachers 2016 from: need to help and support themselves to http://edukasi.kompas.com/read/201 comply with the current ICT development by 4/01/02/1611598/Penerapan.Kurikulu attending IT training and workshops. m.2013.Hanya.Sekadar.Formalitas. Another challenge that is being experienced by the Islamic studies teachers Anbarini, Ratih. 2016. Mendikbud Paparkan on implementing the 2013 curriculum is the Evaluasi Kurikulum 2013 di Hadapan complexity and complicated evaluation Anggota Komisi X DPR RI (The standard. There are many types of evaluation Minister of Education and Culture techniques that teachers need to apply in the Explains the Evaluation Result of the learning process. They are not only 2013 Curriculum in Front of The evaluating students’ knowledge, but also Indonesian Parliament Members (The their attitude and skill. With the significantly Commission 10). Accessed on sizeable number of the students, it is not November 2nd, 2016, from: easy for teachers to evaluate or assess every http://www.kemdikbud.go.id/main/bl single student, one by one, understanding og/2016/02/mendikbud-paparkan- them very well from various aspects. The evaluasi-kurikulum-2013-di-hadapan- teacher has to write every student’s anggota-komisi-x-dpr-ri personality and character inside the final Arends, Richards I. 2008. Belajar untuk report. That is the reason we could suggest Mengajar Edisi Ketujuh Jilid 1 that this evaluation administration becomes (Learning for Teaching, 7th Edition, one of substantial challenges for the teachers. Chapter 1). Translated by Soetjipto, Helly Prajitno and Soetjipto, Sri Mulyantini. Yogyakarta: Pustaka REFERENCES Pelajar. Ahmadi, Abu and Supriyono, Widodo. 2004. Djamarah, Syaiful Bahri. 2002. Psikologi Psikologi Belajar Edisi Revisi Belajar (Psychology of Learning). (Psychology of Learning, the Revised Jakarta: PT Rineka Cipta. Edition). Jakarta: PT Rineka Cipta. Hamalik, Oemar. 2004. Psikologi Belajar Aiman, Ummu. 2015. Evaluasi Pelaksanaan dan Mengajar (Psychology of Penilaian Autentik Kurikulum 2013: Learning and Teaching). Bandung: Studi Kasus di Madrasah Ibtidaiyah Sinar Baru Algensindo. Negeri Tempel Sleman (The

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Kennedy, Elizabeth. 2014. A Look at The Permendikbud Standar Penilaian 2013 Curriculum. Accessed on January Pendidikan (The Educational 27th, 2016 from: Evaluation Standard), Permendikbud http://indonesiaful.com/2014/01/16/2 No. 66 Tahun 2013. Jakarta. Accessed 013-curriculum-indonesia/ on August 26th, 2014, from: http://hukor.kemdikbud. Maria, Julitri, Ananda, Nandang Kosasih, go.id/diknasrokum/index.php/peratur and Sumadi. 2014. “Kesiapan an-perundangan. Implementasi Kurikulum 2013 di Sekolah Menengah Kejuruan (SMK): Permendikbud Standar Proses Pendidikan Studi Kasus di SMK Muhammadiyah 2 Dasar dan Menengah (The Standard Metro” (The Readiness of for Education in Elementary and High Implementation of the 2013 School), Permendikbud No. 65 Tahun Curriculum in Vocational High School 2013. Jakarta. Accessed on February (SMK Muhammadiyah 2 Metro). 24th, 2014, from: Jurnal Manajemen Mutu Pendidikan. http://hukor.kemdikbud.go.id/diknasr 2 (1). Accessed on February 2nd, 2016 okum/index.php/peraturan- from: perundangan http://jurnal.fkip.unila.ac.id/index.ph Poerwandari, K.. 2001. Penelitian Kualitatif p/JMMP/article/ view/4498/2768 untuk Penelitian Perilaku Manusia Mayasari, Neng Citra. 2014. Evaluasi (Qualitative Research for Human Pelaksanaan Kurikulum 2013 Mata Behavior). Jakarta: Lembaga Pelajaran Ekonomi Pada SMA Negeri Pengembangan Sarana Pengukuran di Kabupaten Sleman (The Evaluation dan Pendidikan Psikologi (LPSP3) of The Implementation of the 2013 Universitas Indonesia. Curriculum on Economic Subject at Qomariyah. 2014. “Kesiapan Guru dalam State Senior High School in Sleman Menghadapi Implementasi Kurikulum Regency). Undergraduate thesis from 2013” (The Teacher’s Readiness on the Faculty of Economy, Yogyakarta Implementing The 2013 Curriculum). State University. Accessed on October, Jurnal Pendidikan Ekonomi IKIP 31st, 2016 from Veteran Semarang. 2. (1): 21-35. http://eprints.uny.ac.id/15120/1/Skrip Accessed on February 2nd, 2016 from: si%20Lengkap.pdf http://download.portalgaruda.org/arti Moleong, L. J. 2002. Metodologi Penelitian cle.php?article=267431&val=6770&titl Kualitatif (Qualitative Research e=KESIAPAN%20GURU%20DALAM Methodology). Bandung: PT Remaja %20MENGHADAPI%20IMPLEMENT Rosdakarya. ASI%20KURIKULUM%202013 Permendikbud Kurikulum 2013 Sekolah Riptiani, Km Manik, Manuaba, I.B. Surya, Menengah Atas/Madrasah Aliyah (The and Putra, Made. 2015. Studi Evaluasi 2013 Curriculum for Senior High Implementasi Kurikulum 2013 School/Islamic Senior High School), Ditinjau dari CIPP Pada Sekolah Dasar Permendikbud No. 59 Tahun 2014. Negeri di Wilayah Pedesaan Jakarta. Accessed on September 17th, Kabupaten Badung (Evaluation Study 2015, from: in Implementing The 2013 Curriculum http://hukor.kemdikbud.go.id/diknasr Using CIPP Method at State okum/index.php/per aturan- Elementary School in Rural Village in perundangan. Badung Regency, Bali). E-Journal PGSD Universitas Pendidikan

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Ganesha Jurusan PGSD Vol: 3 No. 1. Wati, Susanah. 2015. Abstrak Tesis Accessed on October 31st, 2016, from: Kesiapan Guru Matematika SMP di http://download.portalgaruda.org/arti Kabupaten Purworejo dalam cle.php?article=346335&val=1342&titl Implementasi Kurikulum 2013 (The e=STUDI%20EVALUASI%20IMPLEM Junior High School Math Teacher’s ENTASI%20KURIKULUM%202013% Readiness in Implementing the 2013 20DITINJAU%20DARI%20CIPP%20P Curriculum in Purworejo). Master ADA%20SEKOLAH%20DASAR%20N thesis of Graduate School, Yogyakarta EGERI%20DI%20WILAYAH%20PED State University. Accessed on February ESAAN%20KABUPATEN%20BADUN 2nd, 2016 from: G. http://eprints.uny.ac.id/25847/1/abstr ak-susanah-wati.pdf Rudi. 2015. Guru Harus Menjadi Imam (The Teacher Has to Be A Leader). Accessed Widiyanto, Nur. 2016. Revisi Kurikulum on February 1st, 2016 from: 2013 Guru Lebih Dimudahkan (The http://pendis.kemenag.go.id/pai/inde 2013 Curriculum Revision Makes the x.php?a=detilberita&id= 5767. Teacher’s Jobs Much Easier). Accessed on November 2nd, 2016 from: Sanjaya, Wina. 2010. Kurikulum dan http://www.kemdikbud.go.id/main/bl Pembelajaran: Teori dan Praktik og/2016/06/revisi-kurikulum-2013- Pengembangan Kurikulum Tingkat guru-lebih-dimudahkan Satuan Pendidikan (KTSP). Edisi Pertama (Curriculum and Learning Wikan. 2015a. Visi GPAI untuk Process: Theory and Practice of Memperbaiki Karakter Bangsa (The Development of Educational Unit Islamic Studies Teacher’s Vision to Level Curriculum). Jakarta: Kencana. Improve the Nation’s Character). Accessed on February 1st, 2016 from Supriyanto, Agung. 2014. “Ini Keputusan http://pendis.kemenag.go.id/ Hasil Evaluasi Kurikulum 2013” (This pai/index.php?=detilberita&id=57761. is the Decision of the 2013 Evaluation Result). Republika. December 6th, ------. 2015b. Bimtek K13: Mengubah 2014. Accessed on February 1st, 2016 Stigma PAI Kurang Menarik (The from: 2013 Curriculum Technical Guidance: http://www.republika.co.id/berita/nas Change the Stigma About ional/umum/14/12/06/ng4k0a-ini- Unattractive Islamic Studies). keputusan-hasil-evaluasi-kurikulum- Accessed on February 1st, 2016 from: 2013. http://pendis.kemenag.go.id/pai/inde x.php?a=detilberita&id=5770.

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Author Guidelines

AUTHOR GUIDELINES

ISSN : 2502 – 5465 / e-ISSN: 2443 – 3859 Accredited by LIPI Number: 752/AU2/P2MI-LIPI/08/2016

GENERAL GUIDELINE STRUCTURE OF THE ARTICLE 1. The article has not been previously 1. Title published in other journals or other 2. Author’s name, email address, author’s places affiliation address 2. The article should be written in English 3. Abstract (250 words maximum, it (United State of America English) with a consists of background of the study, formal style and structure. This is research method, findings of the research) because it is a fully peer-reviewed 4. Key words ( 3-5 words/phrases) academic journal, so that an oral and 5. Introduction (it consists of background informal language would not be accepted statement, research questions, 3. The article should be written in word theoretical framework, literature review) document (MS word), 1 space (single 6. Hypothesis (optional) space), 12pt Georgia, 7. Methodology of the research (it consist of 4. The article should be written between data collecting method, data analysis, approximately 10,000 – 12,000 words time and place of the research if the including body text, all tables, figures, article based on the field research). notes, and the reference list. 8. Research findings and discussion 5. The article has to be an original work of 9. Conclusion the author/s 10. Acknowledgement (optional) 6. The author/s have responsibility to check 11. References thoroughly the accuracy of citation, 12. Index (optional) grammar, table and figures before submission WRITING SYSTEM 7. The author/s has responsibility to revise 1. Title their article after receiving a review from a. Title should be clear, short and concise the editorial boards. that depicts the main concern of the 8. The author/s should register at the e- article journal of Analisa before submitting their b. Title should contain the main variable paper and fill the form completely. of the research 9. The article should be submitted via c. Title should be typed in bold and online submission at the e-journal of capital letter Analisa 2. Name of the author/s 10. The articles will be reviewed by editors a. The author/s name should be typed and international editorial boards. below the title of the article without 11. The author should use a “template” academic title provided by Analisa Journal (it can be b. The author/s address (affiliation downloaded from the Analisa website) to address) should be typed below the write their article. name of the author/s c. The author/s email address should be typed below the author/s address

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d. If the author is more than one writer, it Example: should be used a connecting word “and” not a symbol “&” Table 4. Number of Rice, Corn and Sweet potato Production 3. Abstract and key words a. Abstract is the summary of article that product 2010 2011 2012 2013 consists of background of the study, Rice 1.500 Ton 1.800 Ton 1.950 Ton 2.100 Ton data collecting method, data analysis method, research findings. Corn 950 Ton 1.100 Ton 1.250 Ton 1.750 Ton b. Abstract should be written in one Sweet 350 Ton 460 Ton 575 Ton 780 Ton paragraph, single space and in italic potato c. Abstract should be no more than 250 Source: Balai Pertanian Jateng, 2013. words d. The word “abstract” should be typed in 5. How to present picture, graph, bold, capital letter and italic photo, and diagram e. Key words should consist of 3-5 words a. Picture, graph, figure, photo and or phrases. diagram should be placed at the center f. Key words should be typed in italic b. Number and title should be typed

above the picture, graph, figure, photo 4. How to Present Table and diagram. a. Title of the table should be typed above c. Number and the word of the picture, the table and align text to the left, 12pt graph, figure, photo and diagram font Georgia should be typed in bold, 12pt Font b. The word “table” and “number of the Georgia and at the center, while title of table” should be typed in bold, while them should be typed in normal (not title of the table should not be typed in bold). bold (normal). d. Number of the picture, graph, figure, c. Numbering for the title of table should photo and diagram should use an use an Arabic word (1, 2, 3, and so Arabic word (1, 2, 3 and so forth). forth) e. Source of the picture, graph, figure, d. Table should be appeared align text to photo and diagram should be typed the left. below the table, align text to the left, e. To write the content of the table, it 10pt font Time New Roman. might use 8-11pt font Time New f. Picture, graph, figure, photo, and Roman or 8-11pt Arial, 1.0 space. diagram should not be in colorful type f. Source of the table should be typed (should be in white and black, or gray). below the table, align text to the left, 10pt font Time New Roman.

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Author Guidelines

Example: behaviour and definite characteristics Figure 1 of the people but also it includes Indonesian employment in agriculture norm and tradition. compared to others sectors (% of the total employment) - Citations; quotation from a book, or journal article Quotations are the actual words of an author and should be in speech marks. You should include a page number. Example:

Tibi (2012: 15) argues that “Islamism is not about violence but as the order of the world.” Source: World Development Indicator, 2005 It has been suggested that “Islamism 6. Research findings is not about violence but as the order This part consists of the research of the world” (Tibi, 2012: 15) findings, including description of the collected data, analysis of the data, and - Citations - Paraphrasing a book or interpretation of the data using the journal article relevant theory Paraphrasing is when we use someone else ideas/works and write them in our own words. This can be 7. Referencing system done two ways, either is correct. Analisa uses the British Standard Example: Harvard Style for referencing system. a. Citations (In-text) Batley (2013) argues that some of the Analisa uses in note system (in- detainees in the bombing cases were text citation) referring to the British members of JI. Standard Harvard Style referencing system; format (last name of the It has been suggested that some of author/s, year of publication: page the detainees in the bombing cases number). were members of JI (Batley, 2013: - Citing someone else’s ideas. 45). Example: Culture is not only associated with - Citing a source within a source the description of certain label of the (secondary citation) people or community, certain Citing the source within a behavior and definite characteristics source, it should be mentioned both of the people but also it includes sources in the text. But, in the norm and tradition (Afruch and Black, reference list, you should only 2001: 7) mention the source you actually read. Example: Afruch and Black (2001) explains Tibi (2012, cited in Benneth, 2014: 15) that culture is not only associated argues that Islamism is not about with the description of certain label violence but as the order of the world. of the people or community, certain

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Analisa Journal of Social Science and Religion Volume 01 No. 02 2016

It has been suggested that Islamism Effendy, Bahtiar. 2003. Islam and is not about violence but as the order the state in Indonesia. Singapore: of the world (Tibi, 2012 as cited in Institute of Southeast Asian Benneth, 2014: 15). Studies.

- Citing several authors who have made - Chapter of the book similar points in different texts Last name of the author/s, first In text citations with more than name of the author/s. “Title of the one source, use a semi colon to chapter”. In title of the book. Editor separate the authors. name, place of publication: name of Example: publisher. Example: Understanding the cultural Dolnik, Adam. 2007. “Suicide differences is an important element terrorism and Southeast Asia.” In for mediation process (John, 2006: A handbook of terrorism and 248-289; Kevin and George, 2006: insurgency in Southeast Asia. 153-154; Kriesberg, 2001: 375; Alaeda, Tan, Andrew.T.H (ed). 2001: 7). Cheltenham, UK and Northamtom, USA: Edward - Citations - Government bodies or Elgar. organizations

If you reference an organization - Journal article or government body such as WHO, Last name of the author/s, first the Departments for Education or name of the author/s. Year of Health, the first time you mention the publication. “Title of the article”. organization give their name in full Name of the journal. Volume. with the abbreviation in brackets, (Number): Page number. from then on you can abbreviate the Example: name. Du Bois, Cora. 1961. “The Religion of Example : Java by Clifford Geertz.” The World Health Organization American Anthropologist, New (WHO) (1999) suggests that….. Series. 63. (3): 602-604

WHO (1999) explains that …… Sirry, Mun’im. 2013. “Fatwas and their controversy: The case of the b. Reference list Council of Indonesian Ulama.” - Book Journal of Southeast Asian Last name of author/s, first Studies, 44(1): 100-117. name of the author/s year of publication. Title of the book. Place of - News paper publication: name of the publisher. Last name of the author/s, first Example: name of the author/s. Year of Aly, Anne. 2011. Terrorism and publication. “Title of the article”. global security, historical and Name of the newspaper. Date of contemporary perspectives. publication. South Yara Australia: Palgrave Example: Macmillan.

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Author Guidelines

Eryanto, Hadi. 2010. “Menyiapkan State Islamic University Sunan Jihad di Aceh.” Kompas. 18 Kalijaga, Yogykarta Indonesia. March 2010. - Article/paper presented at - Internet seminar/conference Last name of the author/s, first Last name of the author/s, first name of the author/s. Year of name of the author/s. Year of publication. “Title of the article or publication. “Title of the paper.” writing”. Date of access. Web address Article presented at Example: seminar/conference, host of the Suhendi, Adi. 2012. “Dana Osama bin seminar, place of the seminar, date of Laden dipakai untuk bom Bali 1” the seminar. (Osama bin Laden’s fund was Example: used for Bali Bomb 1). Accessed August, 20, 2014 from: Anwar, K. 2007. “Mengungkap Sisi http://nasional.kompas.com/rea Akidah dalam Naskah Syair d/2012/03/26/14001755/Dana. Kiyamat.” Paper presented at a Osama.bin.Laden.Dipakai.untuk. seminar on text of religions, Bom.Bali.I hosted by Office of Religious Research and Development - Unpublished thesis/dissertation Ministry of Religious Affairs Last name of the author/s, first Republic Indonesia. Jakarta, 30 name of the author/s. Year of November 2007-03 December publication. Title of the 2007. thesis/dissertation. Name of the university. 8. Transliteration system Example: Transliteration Arab-Latin system Muhtada, D. 2005. Zakat and refers to SKB Ministry of Religious Affairs Peasant Empowerment: Case and Ministry of Education and Culture Study on Zakat Organizations in Republic of Indonesia Number 158 year Yogyakarta. Yogyakarta: 1987 and 0543/b/u/1987 Unpublished Master thesis for graduate school of social work at

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ISSN : 2502 - 5465 e-ISSN : 2443 - 3853

Journal of Social Science and Religion Journal of Social Science and Religion

Volume 1 No 2 December 2016 Accredited by LIPI Number: 752/AU2/P2MI-LIPI/08/2016

CONSTITUTION, CIVIL SOCIETY AND THE FIGHT AGAINST RADICALISM: THE EXPERIENCE OF INDONESIA AND AUSTRIA Asfa Widiyanto

THE TRAJECTORY OF THE DISCOURSE OF JIHAD IN INDONESIA Taufiqur Rahman

REASONING OF LIBERAL ISLAM; A STUDY ON ISLAMIC PERSPECTIVES IN LIBERAL ISLAM NETWORK JAKARTA Yusa' Farchan

SHIA COMMUNITY (A RESEARCH EVERYDAY LIFE OF THE SHIA COMMUNITY IN SALATIGA, CENTRAL JAVA) Retnowati and Yedi Efriadi

BEYOND PIOUS CRITICAL AGENCY: WOMEN, INTERFAITH MARRIAGE AND RELIGIOUS CONVERSION IN ACEH Muhammad Ansor and Yaser Amri

RELIGIOUS AND HARMONIOUS VALUES IN THE PASAMBAHAN TRADITION AND CEREMONIAL ORATION OF BATAGAK GALA PENGHULU (BGP) IN MINANGKABAU Mahmudah Nur

V RELIGIOUS AND CULTURAL HARMONIES IN THE ART OF MASAMPER olume 1 No 2 December 2016 | 139 - 294 Abu Muslim

CHALLENGE FOR THE ISLAMIC STUDIES SENIOR HIGH SCHOOL TEACHER IN IMPLEMENTING ISSN : 2502 – 5465 | e-ISSN : 2443 - 3853 THE 2013 CURRICULUM IN SMAN 1 SALATIGA Nur Laili Noviani

Office of Religious Research and Development Ministry of Religious Affairs Semarang Journal of Social Science and Religion Office of Religious Research and Development Ministry of Religious Affairs Journal Volume NO Pages Semarang ISSN e-ISSN Semarang 1 2 139 - 294 December 2016 2502 – 5465 2443 - 3853