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Nurcholish Madjid and the Paramadina Foundation Religious Meetings in Indonesia Today Differ Radically from Past Tradition

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Nurcholish Madjid and the Paramadina Foundation Religious Meetings in Indonesia Today Differ Radically from Past Tradition > Research & Reports Nurcholish Madjid and the Paramadina Foundation Religious meetings in Indonesia today differ radically from past tradition. Yet, in content, Research > many represent a back-to-basics approach. Indonesia By Andi Faisal Bakti ing is imparted in seminars rather than 1966 to 1971, Madjid gained promi- lectures, which favour rational over nor- nence as a national student leader he Paramadina foundation was mative argumentation. Paramadina has against the authoritarian governments Testablished in Jakarta in 1986. Its a flexible dress code: women are of Soekarno and Soeharto. With a doc- name is derived from para (for) and allowed to wear skirts in class during torate in Islamic Studies from the Uni- madina (Muhammad’s seventh-centu- religious instruction. This approach to versity of Chicago, Madjid is recognized ry city-state of Medina).1 The founda- Islamic education has made the foun- as an authority on Islam and Indone- tion runs a training centre, a secondary dation popular among middle to upper sian politics; since 1998 he has been Nurcholish Madjid Foundation Paramadina of Courtesy school and a university where Islamic class Muslims. Being a student of the professor at the State Islamic Univer- philosophy, theology, mysticism and Paramadina secondary school or uni- sity of Jakarta. Arguing that being a to’s administration while others joined to verses that state that each [religious] law are taught. Paramadina shares with versity is considered fashionable, a sign good Muslim is compatible with the social and non-governmental organi- community has its own enlightened those labelled Islamic fundamentalists of wealth and social status. pursuit of knowledge and cultural zations and became intellectual leader (35: 24-25; 13: 7). Democracy, too, the emphasis on creating an ‘ideal enrichment, and as a champion of activists in the liberal Muslim commu- is said to have Qur’anic precedents, Islamic state’. This, however, is where ‘Islam yes, partai Islam no’ masyarakat madani – a concept which nity. Many were prominent writers, implied in the terms musyawarah and the similarities end. To understand Paramadina’s purpose encompasses pluralism, tolerance, and more influential than their counter- syura, both meaning deliberation. Paramadina departs from tradition and philosophy, it is necessary to know democracy – Madjid enjoys a large fol- parts in the bureaucracy. Madjid early Despite the fact that Madjid’s lectures in the way it conducts its activities. It something about its leader Nurcholish lowing among educated Muslims.2 on became disillusioned with the strug- base themselves on the primary Islam- organizes forums in luxury hotels, Madjid, the institute’s inspiration and Most of Paramadina’s nineteen gle of Islamic political parties to form ic resources of the Qur’an and the where participants in business attire backbone. Born in 1939, educated in founders belong to the ‘1966 genera- an Islamic state, which he claims has Hadith, literalists and traditionalists applaud high-tech presentations by Jakarta, and president of the Islamic tion’ that struggled to oust Soekarno. no basis in the Qur’an. The leader of have criticized his foundation’s objec- neo-modernist Islamic scholars. Train- Students’ Association (HMI) from Some attained prominence in Soehar- Paramadina considers it more impor- tives and approach to Islamic educa- tant for Muslims to develop themselves tion. Contrary to what many Muslims [advertisement] culturally, for Islam to become an ethi- believe, Madjid’s ideas are not secular. cal force in society. His agenda is to restore a Madina-like The American Council of Learned Societies ‘eschewing political parties and promoting Islam in cooperation with the through education and social assistance, Chiang Ching-kuo Foundation for Scholarly Exchange Paramadina has managed to allay the mistrust announces a program of support for conferences and publications of the military’ on “New Perspectives on Chinese Culture and Society” In eschewing political parties and Islamic community, one that is toler- promoting Islam through education ant, democratic and pluralistic. Many and social assistance, Paramadina has of those labelled ‘fundamentalists’, managed to allay the mistrust of the however, have persistently failed to The Program will award funds in support of planning meetings, workshops, and/or conferences military, and has gained wide support grasp this fact and consider Madjid a in society. Within the state apparatus, heretic. leading to publication of scholarly volumes. This program is intended to support projects in the Paramadina enjoys the patronage of Nevertheless, Nurcholish Madjid’s humanities and related social sciences that bridge disciplinary or geographic boundaries, high-ranking military personnel, teachings, through his presentations in bureaucrats, and politicians in the mosques and his foundation’s activi- engage new kinds of information, develop fresh approaches to traditional materials and issues, Golkar party. Within civil society, sup- ties, are gaining adherents. While Mad- or otherwise bring innovative perspectives to the study of Chinese culture and society. Proposals port comes from leaders of the Islamic jid’s readership is now limited to Malay- Students’ Association (HMI), leaders Indonesians, it is hoped that his works are expected to be empirically grounded, theoretically informed, and methodologically explicit. of socio-religious organizations such as will be translated into English and other Nahdlatul Ulama, Muhammadiyah, PII languages. < (Indonesian Islamic Learners’ Associ- The program will support collaborative work of three types: ation) and KAHMI (Graduate Body of References Islamic Students’ Association) – many - Barton, Greg (1999) Gagasan Islam Liber- Grants up to $25,000 will be offered to support formal research conferences belong to Paramadina while others are al di Indonesia, Pemikiran Neo-Modernisme invited to give lectures. In business cir- Nurcholish Madjid, Djohan Effendi, Ahmad intended to produce significant new research published in a conference volume. cles, Paramadina is supported by suc- Wahib, and Abdurrahman Wahid. Jakarta: cessful entrepreneurs (Forum Keadilan, Paramadina Grants up to $15,000 will be offered for support of workshops or seminars 2003). - Forum Keadilan (May 2003) vol.8 no.18, designed to less formally facilitate new research on newly available or pp. 14-15 Are they fundamentalists? - Madjid, Nurcholish (2002) Atas Nama inadequately researched problems, data, or texts. Madjid’s discourse on pluralism and Pengalaman Beragama dan Berbangsa di tolerance places all religions on a par Masa Transisi. Jakarta: Paramadina Grants of up to $6,000 will be offered for planning meetings to organizers of with Islam. He frequently cites the the above-described types of projects. words of the prophet Muhammad ‘al- Andi Faisal Bakti (IIAS fellow, June 2002- hanafiyyah al-samh’ (tolerant truth), and September 2004) is currently a researcher at quotes the Mithaq al-Madina (The Con- KITLV, the Royal Netherlands Institute of The program aims to provide opportunities for interchange among scholars who may not otherwise stitution of Madina), and Qur’anic vers- Southeast Asian and Caribbean Studies in es (2: 62; 5: 69) which state that all Leiden. His research interests revolve around have chances to work with one another. Therefore, proposals for activities that involve scholars believers, including Jews, Christians, media, religious networks, good governance, primarily from one institution and which fall within an institution’s normal range of colloquia, and Zoroastrians will be rewarded and security issues in Southeast Asia. equally in the Hereafter. He also refers [email protected] symposia, or seminar series will not be supported. In addition, the program does not normally support regularly scheduled meetings, conventions, or parts thereof. Notes > 1 Another derivation is from parama (prime) and dina (our religion), ‘our There are no application forms. Applications should include the information described in the prime religion’. 2 The term masyarakat madani became part of Soeharto’s new Malay-Indone- program guidelines, which may be viewed at www.acls.org/cck.htm. The deadline for applications sian vocabulary in the early 1990s. It is used widely in scholarly and political for the 2004 competition is September 1, 2004. This will be the first of three annual competitions. circles, in particular by Habibie, the third President of Indonesia, as well as by Anwar Ibrahim, former Deputy Prime Minister of Malaysia. 22 IIAS Newsletter | #34 | July 2004.
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