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Cosmopolitan Muslim Intellectuals and the Mediation of Cultural Islam in Indonesia

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Cosmopolitan Muslim Intellectuals and the Mediation of Cultural Islam in Indonesia [CIS 7.1-2 (2011) 105-136] Comparative Islamic Studies (print) ISSN 1740-7125 doi: 10.1558/cis.v7i 1-2.105 Comparative Islamic Studies (online) ISSN 1743-1638 Cosmopolitan Muslim Intellectuals and the Mediation of Cultural Islam in Indonesia Carool Kersten King's College London carool.kerstenigkcl.ac.uk ABSTRACT Carool Kersten's article describes how Indonesia plays a key role in connecting East and Southeast Asia with the Middle East and the rest of the world. Aside from progress in scholarly research on the his- toricity of these relations, Kersten analyzes contemporary develop- ments. As the largest Muslim nation in the world, Indonesia has po- sitioned itself in the vanguard of ASEAN as the main architect of the region's relations with other parts of Asia, the Islamic world and the West, while simultaneously avoiding overtly political Islamic agendas, relying instead on a notion of "cultural" or "civil Islam." This article discusses the alternative discourse of civil or cultural Islam developed by a cosmopolitan Indonesian Muslim intelligentsia who was given a space by the consecutive regimes following the ousting of Sukarno. Kersten identifies this uniquely Indonesian Islamic discourse as the outcome of the compounded efforts of three generations of Muslim intellectuals, loyal to the Pancasila ideology and embracing the slogan "Islam Yes! Islamic Party: No!" In defiance ofthe growing antagonism following the re-emergence of Islamic political parties in the post- Suharto era, also the youngest generation of "liberal" and "post-tradi- tional" Muslims continue to give shape to this cosmopolitan Islam. Keywords Indonesia, ASEAN, Civil Islam, Pancasila, Cosmopolitan Islam, Nurcholish Majdld © Equinox Publishing Ltd. 2012, Unit S3, Kelham House, 3 Lancaster Street, ShefFied S3 8AF 106 Cosmopolitan Muslim Tntellectuals Since the fall ofthe Soeharto regime in 1998, there has been increased interest in the role of Islam in restructuring Indonesian public life. Although bomb attacks on Bali and in Jakarta have diverted much of this attention towards radical forms of political Islamism, a quick browse of the shelves in bookstores or catalogues of publishers in the South- east Asian region confirms that this interest for Islam and Muslims goes beyond the acute concerns (real or imagined) of security special- ists triggered by these incidents I have mentioned.' In this respect it is also important to guard against the too hasty conclusion that, because of their sheer vocality and confrontational attitude, the "Radical-Con- servative" camp has the upper hand over proponents of a more "Liberal- Progressive Islam."^ I would argue that in Indonesia's case it is almost the opposite. At the launch of his most recent book, author Nasir Tamara explained that he had put "Islam" first in the subtitle of his book Indonesia Rising: Islam, Democracy and the Rise of Indonesia as a Major Power, because he con- siders it a key constituent in the country's trajectory towards democratic success since the beginning of the Reformasi a decade ago.^ This state- ment is backed-up in the book's introduction with a citation of Secretary of State Hilary Clinton, saying that "if you want to know if Islam, democ- racy, modernity and women's rights can coexist, go to Indonesia."" The present account too is guardedly optimistic in regards to Muslim Southeast Asia's potential to contribute to a rethinking of the Islamic heritage in contemporary Muslim societies and its contributions to an increasingly interconnected world. In a speech given at the London School of Economics in the fringes of the G20 summit in April 2009, the main protagonist of Tamara's book. President Susilo Bambang Yudhoy- 1. cf. for example the following titles released by National University of Singapore (NUS) in the past year: Jeffrey Hadler, Muslims and Matriarchs: Cultural Resilience in Minangkabau through Jihad and Colonialism; Patrick Guiness, Kampung, Islam and the State in Urbanjava; Edward Aspinall, ¡slam and Nation: Separatist Rebellion in Aceh. 2. M. Syafi'i Anwar, "Political Islam in Post-Soeharto Indonesia: The Contest between 'Radical-Conservative Islam' and 'Progressive-Liberal Islam'," in Southeast Asia and the Middle East: ¡slam. Movement and the Longue Durée, ed. Eric Tagiocozzo (Stanford, CA: Stanford University Press, 2009), 349. 3. National Library of Singapore, 27 August 2009. 4. Nasir Tamara, Indonesia Rising: ¡slam. Democracy and the Rise of indonesia as a Major Power (Singapore: Select Publishing, 2009), xii. The fact that President Obama sent the sec- retary of state to Indonesia on her first major international mission is also indicative ofthe president's own interest in Indonesia, cf. Tamara, indonesia Rising, xi, 15-16. © Equinox Publishing Ltd. 2012 Carool Kersten 107 ono (a.k.a. SBY), confidently positioned his country as a bridge between the Muslim World, Asia and the West.^ However, this potential is not only informed by developments in Indonesia, but also by the assertiveness displayed by Muslims from other Southeast Asian countries. Witness the remarks made in 2002, by Surin Pitsuwan—the current Secretary General of ASEAN, but at that time still foreign minister of Thailand.' In an interview with Newsweek's Fareed Zakaria he observed that "for all Islam's history. Southeast Asia was considered a backwater. But the flows of globalization now need to be reversed. Islam must learn not from the center but rather the periphery."' Two years later, the Malay- sian Arts, Culture and Heritage Minister Datu Seri Rais Yatim came out against the "Arabization" of Malay culture, encouraging his countrymen to "challenge those who condemn deep-rooted practices of the Malay community as unlslamic {sic\."^ In this context it is also important to be mindful of the fact that this display of self-confidence by Southeast Asian Muslims results from a growing awareness that their region is historically embedded in the greater ecumene ofthe C/mma or global Muslim community. This is also evident in recent scholarship - not least by academics indigenous to the region—on the connections between the Malay-Indonesian archipelago and the centers of Islamic learning in West and South Asia through mer- cantile and intellectual networks using the Indian Ocean as a contact zone.' These findings form an important correction of (l) persistent and 5. The text of this speech is available online at: http://www.lse.ac.uk/collections/ LSEPublicLecturesAndEvents/pdf/20090331_BambangYudhoyono.pdf 6. An interesting fact in itself: a Muslim serving as the chief diplomat of a Buddhist Kingdom. 7. Eareed Zakaria, "Look East for the Answer," Newsweek, November 4, 2002. 8. J.H.L. Wong, "Stop 'Arabising' Malay Culture," The Star April 17,2004. Accessed http:// thestar.com.my/news/story.asp?file=/2004/4/l7/nation/7779945&sec=nation. Developments in Southeast Asia have also caught the imagination ofthe political es- tablishment in Washington. Cf. Missouri senator Christopher Bond's very recent pub- lication. The Next Frontier: Southeast Asia and the Road to Global Peace with Islam. I thank Prof. Raymond Scupin of Lindenwood University (MO) for drawing my attention to this publication. 9. Eor example, R.Michael Eeener and Terenjit Sevea, Islamic Connections: Muslim Soci- eties in South and Southeast Asia (Singapore: ISEAS, 2009); Joseph Liow Chinyong and Nadirshah Hosen, Islam in Southeast Asia: Critical Concepts in Islamic Studies (London and New York: Routledge, 2009); Azyumardi Azra, The Origins of Islamic Reformism in Southeast Asia: Networks of Malay-Indonesian and Middle Eastem-Ulamä in the Seven- teenth and Eighteenth Centuries (Honolulu: University of Hawai'i Press, 2004); Huub © Equinox Publishing Ltd. 2012 108 Cosmopolitan Muslim Intellectuals long-held views that because it is located on the geographical periph- ery of the Muslim world, the Islam practiced in insular Southeast Asia must be a watered-down version of the original; a "thin veneer" over a much older Buddhist-Hindu heritage of Indian origin; (2) the view that Southeast Asian Muslims are only recipients of knowledge and lacking in agency instead of interlocutors actively participating in intellectual exchanges through which knowledge travels back and forth. This revi- sionist account of the history of Southeast Asian Islam also forms the backdrop for the present narrative on alternative Islamic discourses developed in Indonesia. The propensity towards promoting a "substantive-inclusive" approach whereby Islam provides an ethical guideline rather than a concrete set of rules with the force of law is not a recent phenomenon.'" As someone working on the intellectual history of the modern Muslim world rather than political and security issues, I draw on my research into what I call "new Muslim intellectualism," which has been steadily evolving over the last half a century or so. Southeast Asia's integration into the Muslim world The contributions of the intellectuals examined here are therefore to be regarded as an integral part of sustained contacts between the Malay- Indonesian archipelago and the Middle East which led to the formation of a Malay-Muslim civilization—one of the main, in Marshall Hodgson's terms, "Islamicate" cultures." Starting relatively late, the Islamization of Southeast Asia was not achieved by conquest but through what now would be called "networking," involving Sufi orders—the "transnational" Islamic mystical brotherhoods holding together the social-cultural fab- ric of the Muslim world after the collapse of the Abbasid Caliphate—and less institutionalized contacts among religious scholars.'^ Although the de Jonge and Nico Kaptein, Arabs, Politics, Trade and Islam in Southeast Asia (Leiden: KILTV Press, 2004); Michael F. Laffan, Islamic Nationhood and Colonial Indonesia: The Umma below the Winds (London: Routledge Curzon, 2003); Fred von der Mehden Two Worlds of Islam: Interaction between Southeast Asia and the Middle East (Gainsville: Uni- versity of Florida Press, 1993); Peter Riddell, Islam and the Malay-Indonesian World: Transmission and Responses (Honolulu: University of Hawai'i Press, 2001). 10. Anwar, "Political Islam in Post-Soeharto Indonesia," 352.
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