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Download Article Advances in Social Science, Education and Humanities Research, volume 367 International Conference of Democratisation in Southeast Asia (ICDeSA 2019) Legitimation of Religious Symbols in Politics: Descriptive Analysis of The Narration of Indonesian Election Campaign 2019 Sonny Eli Zaluchu Stephanus Karnadhi Fransiskus Irwan Widjaja Harls Evan Siahaan Departemen Teologi Program Pascasarjana Ketua STT REAL Proddi Teologi STBI Semarang STT Sangkakala STT REAL STT Pelita Bangsa Semarang, Indonesia Semarang, Indonesia Batam, Indonesia Jakarta, Indonesia [email protected] [email protected] [email protected] [email protected] Abstract—The presence of religious symbols in the way of doing politic, not only created sharp polarization in narrative and campaign for the 2019 general election in society but is also leading to disintegration, because it has the Indonesia concludes that religion can be a political tool for potential of corrupting pluralism which is the core identity of directing political choices. Religion and symbols are used as Indonesian [3]. When it became an instrument of political vehicles and a way to mobilize the masses to get the votes of struggle, religion is transformed to become an instrument of voters. As a result, Indonesians are permissive to the phenomenon and are involved in the polarization of identity power struggle, which eventually has the potential of politics. Democracy, which should be the stage for fighting for disrupting society, wrecking the climate of tolerance, and ideas, turns into religious legitimacy against political interests. endangering the unity of the nation [4]. From the private sphere, religion turns into a political strategy A research study by Haydn-Quindeau about the usage of in the public sphere. This article discusses and conducts a a religious symbol in the public space in Germany is descriptive analysis of the use of religious narratives and interesting to observe as comparison material. In Haydn- symbols by Indonesian political actors seen from four Quindeau opinion, the symbols can still be retained as long approaches, namely religiosity, ritual expression, Religion and as they guarantee plurality and not being used to unstable the Public Role and Politics of Identity and Pop Culture. The nation's neutrality [5]. The term he used is ‗friendly-neutral findings through descriptive literature analysis show that the use of religious symbols is not related to the religious attitude attitude.' However, what happens in Indonesia is not the of the Indonesian people and is not part of religious rituals. same as how the Germans place their religious symbols in This attitude arises as an effort to build and carry out identity public space. The concerns behind the symbols are much politics, to gain political interests and not for the interests of more prominent than the meaning and the existence of the religion and religious people. symbols themselves. The finding of Bilewicz [6] about the Keywords: Religion, Political of Identity, Religious Symbol, diminishing adverse effects of religious respondents, due to Indonesian Politics, Election the presence of religious symbols, it cannot even be applied in the Indonesian context. Neutrality is difficult to be I. INTRODUCTION maintained because religion has been made into a vehicle of The use of religious symbols in the Indonesian political the religious figures themselves. This is just the opposite of system seems so prominent in the passing 2019 presidential the Germans experience who value plurality [7] and clearing election. In those political campaigns, political education was religion away from all things that tainted it, as Haydn- ruled out due to the increase of negative campaign (Lazuari, Quindeau thesis proposed. 2018). On campaign stages, politically-laden demonstration On the contrary, the claim of religious truth was dan public meetings, religious figures unashamedly strengthened during the general election political process in presented political narration utilizing religious symbols. For Indonesia. What Hasyim has identified is proved (2013, p. instance, political contention in DKI Jakarta regional 83), that these kinds of claims always give birth to the election, according to Azra [1, p. xvii] has become strong conviction that other people's religion is not right. The term evidence of the existence of politic populism practice of (the kafir (infidel or heathen), as one of the trending topic of identity of) religion in the Indonesian democratic system. religious issues of the loudest echo and which is shouted This movement has succeeded in proving itself as a strongly during the general election campaign in Indonesia, political device which then widens its scope of interest and which was finally rejected by NU, is solid proof [9]. seeking its momentum in the presidential election scene, Based on the above background, it is interesting to even though it eventually dispersed or, to be precise, examine it as a phenomenon, as to what purpose religious experience fragmentation due to the polarization of support identity is and its symbols emerge and strengthen on the of each candidate. This phenomenon is directing towards the political stage of the 2019 Indonesian elections: Is this a rise of group strength with religious identity. Grafur, as reflection of piety and a form of citizen participation or mass quoted in Kartini (2016, p. 34), concluded that this kind of mobilization utilizing identity politics. These questions will rising is always identical with rendering religion as a be answered in this paper. standard of value and a principle in socio-politic life. The utilization of religious symbols became unavoidable, even though the religion itself does not support this behavior. This Copyright © 2019, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 61 Advances in Social Science, Education and Humanities Research, volume 367 II. METHODS implementation of rituals, religious ideas are delivered The approach used in this paper is qualitative research cognitively and socialized [14], [15]. Naseem prefers to with a critical paradigm by utilizing several theories observe more unto religious meaning, in his study of the use concerning the topics of discussion. The analysis focuses on of veils among Bangladeshi women, taking them as a four main themes that are interrelated with each other and representation of the culture and religion of the religion itself aim to find explanations, and even truths, through a [16]. It shows that symbols are always related to rituals that phenomenon, which is the subject of the research. The correlate directly with religious practices. phenomenon of the use of religion and its symbols in the Dhavamony says that rituals in religion show the order of political arena is first analyzed by using the approach of symbols that are made into objects. These symbols express religiosity and ritual expression. This is important because behaviors and feelings that form the personal disposition of religion is a part that is closely related to personal beliefs devotees, following their respective models [17, p. 174]. about an immanent and transcendent God. Then the analysis Following Dhavamony's thinking, it is clear that symbols are is done by examining whether the phenomenon is related to part of rituals. The ritual itself is always carried out in a the public role of religion. The last part is to explore how special ceremony only. The classic work of Mircea Eliade these symbols emerged as part of popular culture within the entitled Rites and Symbol of Initiation [18], as quoted by framework of identity politics, which turned out to be a Dhavamony (1995, p. 183) explains more fully the aims and metamorphosis of the previous election political strategy. objectives. Rituals cause ontological changes in humans who The research conducted by Widyawati in the 2009 election carry out or live it, so that they experience a transformation proved that the issue of religion and ethnicity had once been from an old situation to a new situation, in this case, the used as a tool for political communication to garner votes scope of the situation that is considered sacred. from Muslim majority voters [10, pp. 20–30]. Theoretically, it can be seen that the use of religious symbols cannot be separated from a religious ritual and is III. DISCUSSION typical of it [20]–[23]. Both are closely related to reasons A. Religiosity where humans are brought to a higher spiritual level. Based In the meantime, it can be concluded that the use of on this understanding, it can be seen that the use of religious religious symbols in public spaces for political purposes symbols in political activities has deviated from the cannot be separated from the expressions of religiosity background of the meaning of the symbol itself. The cross, possessed by the political actors themselves. In his classic for example, is a potent symbol in Christianity related to the work, Glock and Stark (1963) define that religiosity is a salvation of believers, has deviated from its use in public conception a person has about the religion he embraces and spaces when it ends on the neck as mere accessories, manifests in daily commitments so that his life will look appearing in a variety of fashions. religious. With Glock and Stark theory, it is seen that Thus it can be concluded that the use of religious symbols religiosity is built inwardly, concerning personal life as a part in political campaigns is not a ritual expression of the of a religious community. Ancok quoted Glock and Stark's practice of religious teachings. The two entities are separate opinion by describing several indicators of one's spiritual and not related to each other. level [12, pp. 126–127], namely ritual involvement, B. Religion and Public Role ideological involvement, intellectual involvement, If the two theoretical analyzes above cannot explain this experience involvement, and consequent involvement. In phenomenon, then the one logical conclusion is that the use other words, one's piety is not related to his political attitude.
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