International Journal of Interreligious and Intercultural Studies (IJIIS) ISSN: 2654-2706, Volume 3, Number 2, October 2020

Religion and Social Capital of Citizenship: Islamic Community in a Globalizing World Development

Dundin Zaenuddin Centre for Society and Culture, Indonesian Institute of Sciences

Abstract

Democratization is a globalized agenda of development that needs to be developed by the Indonesian society to achieve a just and prosperous country that is referred to as ‘baldatun toyyibatun wa robbun ghofur’ (Arabic, literally, “good country under God forgiveness”). Within this framework, Islamic community (Islamic social organization) and other religious organizations are expected to behave kindly as an equal citizen that observe humanistic, pluralistic and tolerant religious social life. In this context, the situation of reciprocal trust, social solidarity, tolerance, equality, social networking even intra and extra-collective cooperation among socio-religious religious communities are expected to be more natural and sustainable. However, citizenship social capital still need to be develop through internalization and socialization. This research is based on the theories of Habitus of Bourdieu and Gellner’s Typology of Social Organization and Kymlicka’s Multicultural Citizenship. This research also use other sociological theory namely the social capital theory of citizenship from Putnam, Coleman, Uphof, and religion-state relations theory from Boland, Menchik and Riaz Hassan. This research is qualitative with a multidisciplinary approaches of Sociology, Political Science, and History. The research findings show (1) the cosmopolitanism of the Bogor society is the factor that the various Islamic social organizations are accepted; (2) The social capital type of citizenship of Islamic social organizations is formed due to differences in religious and political orientation which are the resultant understanding of the texts and its religious culture; (3) Nahdhatul Ulama and Muhammadiyah with a moderate religious orientation (washitiyyah) have citizenship social capital that is persistent with democracy, while Hizbut Tahrir and Front Pembela Islam with a fundamentalist religious style (ushuliyyah) have civic social capital that is resistant to Pancasila democracy.

Keywords: religion, social capital of citizenship, Islamic community, social organizations, civil society, social movements

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Introduction the issue of tolerance becomes so Bogor was historically as a capital an important issue in the the current city of Pakuan Pajajaran kingdom trend, namely the emergence of the which is another name for the Hindu phenomenon of religious intolerance. Kingdom of . The word In certain circles, growing feelings of itself comes from the word Pakuan self-righteousness and consider other Pakuwuan meaning city. In the past, schools as heretics and even infidels in Southeast Asia have a custom royal (takfir) and must be removed. As a name with the name of its capital. result, social norms and rules which Some records say that the kingdom was are the basis of shared life are less founded in 923 by Sri Jayabhupati, as obeyed, and violence between religious mentioned in the inscription Trance groups has increased. This occurs Tread (1030 AD) at village Pangcalikan not only between religions, such as and Bantarmuncang, the banks Cicatih, cases of religious violence that have Cibadak. occurred in Poso or Ambon or on a * Previously, Hindu was a dominant small scale occur in Tanjung Balai , religion in this area before Islam. but sociologically it also occurs intra- Nowadays, majority of population religious conflict as experienced by (95%) are muslim. However, one certain mainstream Islamic groups, with cannot ignore that the hybrid culture the Shiite and Ahmadiyah communities, and cosmopolitan society of Bogor is Salafiyah worshipers in West Nusa resulted from long history of societal Tenggara, the sealing of the Jama’ah dynamics of this city. Empirically, Islamiyyah mosque in West Sumatra, Bogor as reflected at the national level or anarchist attacks on the Ahmadiyya of Indonesia is a very plural nation both community. All these events showed of regarding the religions and ethnicity the absence of tolerant collective of the population. As a pluralistic social attitudes and behaviors that nation, religious tolerance, namely guarantee for peaceful co-existence of the willingness of people to respect different religious and ethnic groups. each other and accept the existence of This phenomenon is of course ironic, sects and adherents of other religions, because religious people should be is a very important issue in the life of * The incident that occurred on July 29, 2016 was the Indonesian people. Recognition of triggered by a complaint of a Chinese woman named Meliana over the sound of the call to prayer from social-religious plurality and tolerance the mosque located in front of her house. Then the is very strategic to consolidate Pancasila mosque management confirmed the complaint to Meliana, who at that time actually showed her anger. democracy and as the basis of the better It was reported that Meliana had apologized, but apparently later the news was spread through social off Indonesian society. media that there had been harassment by Meliana In such an Indonesian context, which resulted in a period of damaging temples and temples in the port city.

87 Religion and Social Capital of Citizenship: Bogor Islamic Community in Globalized World Development the most collective agents who affirm requirement for the creation of a mutual sympathy and respect among democracy, Indonesian society can be others. categorized as less tolerant. A national The above socio-religious survey showed that the majority of phenomena show the low appreciation Indonesians (67%) expressed hatred, of certain religious communities and were therefore unwilling to towards positive norms, as well as the coexist with other socio-political and lack of efforts to revitalize humanistic religious groups such as Jews (7%) and tolerant norms of religious social and Christians (3%). Specifically for life. This phenomenon indicates that Christians, members of the community cultural and structural factors play allow worship services in the area a very important role, and therefore around the respondent’s residence need to be studied and analyzed. (31%), and if in the neighborhood a Theoretically it can be assumed that church (40%) is established.[1] social conflicts occur because of what Likewise, a similar picture occurs is called social capital of citizenship** is regarding mutual trust among citizens not yet developed in the lives of some (interpersonal trust), a political culture Indonesian people, aside structurally, of society that can also have a positive the principles of good governance*** impact, or vice versa, for the creation also not yet fully implemented. of democracy in Indonesia. In this case, The above proposition can be the political culture of the Indonesian further explained through the fact of people is not very supportive. Only research findings which show that some 29% said they always or often believed Indonesian people are still relatively in others. In general, society states that intolerance. Regarding political life, everyone must be careful of others, for example, which is an important do not easily believe (86%). This proportion is very large, and shows low ** The incident that occurred on July 29, 2016 was triggered by a complaint of a Chinese woman named political culture for good governance.[1] Meliana over the sound of the call to prayer from This paper will look at the the mosque located in front of her house. Then the mosque management confirmed the complaint to relationship between the religious Meliana, who at that time actually showed her anger. It was reported that Meliana had apologized, but culture and the social capital of apparently later the news was spread through social citizenship among Islamic social media that there had been harassment by Meliana which resulted in a period of damaging temples and organizations such as Muhammadiyah, temples in the port city Nahdhatul Ulama (NU), Hizbut Tahrir *** The concept of good governance, has a relational dimension because it is a set of relations between civil Indonesia (HTI), and Front Pembela society and the government that practices to maximize the common good (the common good). Some of Islam (FPI) or Islamic Defenders the characteristics that must be upheld include: Front in Bogor. Muhammadiyah transparency, effectiveness, responsiveness, openness, submission to the rule of law, acceptance of diversity is a mainstream representation of (pluralism) and accountability

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Islam with a modernist orientation common good and recognize diverse and moderate political attitude. ethnic interests, as can be seen in the Whereas NU is a traditional Islamic following fig. 1. social organization and tends to have The eight elements of citizenship moderate ppolitical attitude. Meanwhile, social capital will be seen among HTI is considered as radical and fundamentalist morganization that advocates the Caliphate and rejects democracy. The FPI is also considered ‘radical’ because the organization sometimes carry out ‘sweeping’ which act violently against immoral places, though in fact in terms of religious understanding, this group identifies itself as ahlusunnah wal jama’ah like NU.

Social Capital of Citizenship Citizenship social capital includes Fig. 1 Elements of Social Capital the following elements: 1). Reciprocal Trust, namely thinking, acting and Islamic social organizations in Bogor. acting positively towards fellow The assumption is that the level citizens; 2). Solidarity is mutual of citizenship social capital within feelings, interests and goals with fellow Islamic organizations is formed citizens; 3). Tolerance is willingness to by an understanding of the values tolerate differences of opinion, beliefs, that originate in the text and their behavior habits; 4). Equality appreciates perceptions of the context of socio, equality among fellow citizens and cultural, political and economic equal access to sources of life (such as configurations. Understanding the text social, cultural, political economy); 5). and configuration of the context can be Social Networks: and Organizations both a motivating and inhibiting factor (Associations), namely forums or for the development of citizenship organizations that serve as media for social capital. The level of citizenship social relations; and 6). Participation social capital will in turn affect the (Civic Engagement) and Cooperation, formation of a multi-cultural democratic namely the participation of a person society. If the culture of citizenship in his community and conducting is good, it will grow well with a collective cooperation to achieve the multicultural democratic society, and vice versa.

89 Religion and Social Capital of Citizenship: Bogor Islamic Community in Globalized World Development

Empirically, the social capital managing a state led by the Prophet of citizenship can be grown among Muhammad that Ernest Gellner (1982), religious social life. This relates to a well-known sociologist, later said that what Bourdieu calls habitus. Habitus is Islam can maintain its system of faith a mental or cognitive structure, which in the modern age without doctrinal is used by actors to deal with social interference. This is because according life.[3] Habitus is a product of history, to him, purification of the aqidah as a legacy from the past influenced (basic tenets) can go hand in hand with by the existing structure.[4] Certain the process of modernization. This individual habits are obtained through compatibility is due to pure teaching life experiences that are internalized, for Islam which is egalitarian (affirming then they use to feel, understand, realize the equality of humanity) and promote and value the social world.[3] science and research. This was also This habitus of civilized life shown by Marshall G.S Hodson (1974), was also promoted by the Prophet a historian of Islamic experts that the Muhammad among Medina community. XVI century innovative investment Historical facts show that the social in humanity and material which was capital of citizenship can grow well in a a transmutation factor of modern society led by the Prophet Muhammad technological age in the Western world at the beginning of Islam and is now was in fact already owned by medieval referred to as an ideal form of society. Muslim communities The Prophet had established the Muslim According to Hikam (1996: 3) habitus which in the Nurcholish communities with solid citizenship Madjid statement was “Genuine social capital as seen in civil society engagement of diversities within the are marked by free communication bonds of civility”****. Even the ideas transactions by communities, because and practices of democracy at the time in this arena independent actions and of the Prophet were considered to be reflections are ensured, not constrained very advanced beyond the development by conditions of official political of his era. At that time, differences institutions.[5] So here it is possible in religions such as Islam, Judaism for negotiations to attain the common and Christianity were actually used good while still obeying the applicable as social capital for the development law, as a par excellence characteristic of the community in sustaining state of civil society in the conception of capacity which was directly led by Nurcholish Madjid. There are at least the Prophet. It is this modern way of three important elements that determine the strengthening of civil society, **** see Nurcholish Madjid in Republika, on August namely the existence of networks of 10, 1999

90 Dundin Zaenuddin social relations, reciprocal trust and culture, had shown the face of a the willingness to reciprocate. Robert peaceful Islam and played a role in Putnam’s research findings in Italy, as promoting plurality and democracy in reported in his book Making Democracy this country. In relation to the social Work: Civic Traditions in Modern capital of citizenship, he said that Italy,[6] for example, have tried to “the pluralist civic wing of the prove that economic progress and social Muslim community believes that only through decisive rejection welfare in an area are very dependent of Islamic politics (in the sense on how far members of society have of formal political parties) and commitment to a pluralistic, an awareness of the importance of democratic, and civil Indonesia, the engaging in a network of institutional nation can go forward “.[7] relationships to achieve shared goals. Thus, differentiation of religion The northern Italian region in general, and state is an important factor to according to Putnam, achieved a nurture citizenship social capital. high level of social and economic Research by Riaz Hassan (2006) shows success because most members of the that the pattern of differentiation that community have long had a tradition to differentiates religion and politics (the be involved in a wide network of social case of Indonesia) shows that the trust relations, so various social, political between citizens is relatively higher and economic problems were solved than that of integration (the case of successfully through institutional Pakistan).[8] Similarly it is also argued collaboration. In contrast, in southern by Boland, as a ‘Pancasila State with a Italy there was no such tradition. Ministry of Religion’, Indonesia chose Communities lived in groups that run a middle way between ‘the way of individually, separated from one another Turkey’ and the founding of an ‘Islamic and compete unfairly. This condition State. A ‘secular state’ would perhaps was concluded by Putnam as the most not suit the Indonesian situation; an decisive cause why this region could ‘Islamic State,’ as attempted elsewhere, not achieve economic progress in would indeed tend ‘to create rather that multicultural democracy as happened in to solve problems.’ For this reason the northern Italy. Indonesian experiment deserves positive For the condition of Indonesia, evaluation.[9] According to Menchik, Hefner (2000), points to the existence in this divine nationalist Indonesia of a strong tradition among Muslims (Indonesia’s godly nationalists), the to associate. He specifically mentioned presence of religious organizations in Muhammadiyah and NU as two large the public sphere is very beneficial for and well-established organizations the public good (public good), rather where Muslims practiced associational than the secular-liberal concept that

91 Religion and Social Capital of Citizenship: Bogor Islamic Community in Globalized World Development the presence of religion in the public encourage opportunities to serve, both sphere is a threat to freedom and inside and outside the scope of their modernization.[10] groups, providing personal contacts, Meanwhile, as an effort to conduct committees, telephone numbers, empirical analysis and the basis for meeting rooms, transportation and creating categories can be seen in whatever makes good intentions become Table 1 below. In this table, the beliefs, real actions.[12] Previous research norms and values commonly derived also noted that religious volunteers are from religious teachings are a cultural more motivated than those who are not aspect of social capital conception religious in terms of their involvement that has come to the attention of in achieving the common good.[13] social scientists. Citizenship social He also showed that church members capital is a cultural domain related to were more eager to give money and social organizations that dynamically time, including secular actions.[14] For determine relationships horizontally example, they give 50 trillion every and vertically. The growth of reciprocal year as donations; this amount is three trust, solidarity, willingness to help and times greater than the money donated cooperation is a sign of the existence of for education or five times greater than citizenship social capital.[11] for health.[15] In terms of political To refer to the findings regarding involvement it was also shown that this matter can be explained as follows. church members were more likely to According to research results, in vote in elections.[16] It was also noted America, the church acts as a social that reports of successful efforts to network that encourages community build residential settlements were more volunteerism: religious organizations indicated by religious institutions or

Tabel 1. Category of Social Capital[6][11]

Category Structural Cultural Manifestation Roles and Rules, Network Norms, Values, Attitudes, Tenets and personal relationship, procedure and precedent Domain Social Organization Element of Citizensip’s Social Capital: Trust, Solidarity, Tolerance, Equality, Network, Association, Participation and Cooperation. Dynamic Factors Horizontal Relationship Trust, Solidarity, Cooperation, Vertical Relationship Generosity General Elements Expectation to cooperate, beneficial for all

92 Dundin Zaenuddin by devout people (Coleman, 2003: 34; framework from Putnam is useful for Schambra 1994: 32).[17] Other findings the study of the functional relationship also show that religious institutions of citizenship social capital of Islamic play an extraordinary role in developing social organizations with Pancasila one’s ability as citizens (civic skills). multicultural democracy. [17] As far as the concept of citizenship Furthermore, Putnam’s conception is concerned, in Marshall theory, there of the two sides of the equilibrium are three dimensions of rights contained seems to be relevant. He conceptualizes therein, namely civil, political and the existence of two circles, namely social rights. Civil rights relate to virtue circles and vicious circles. The basic issues such as freedom of speech circle of virtue is one side of social and the right to obtain access and fair equilibrium characterized by high treatment in the legal system. Political cooperation, mutual trust, reciprocity, rights are not only about the rights in civic engagement for the common elections but also greater access to good. This condition can be said as the political institutions to articulate their persistence of citizenship social capital. interests. Whereas social rights relate to While the vicious circle (negative) access to a social security system, where is characterized by betrayal, distrust, every citizen has the right to obtain denial, exploitation, chaos, isolation, at least a basic level of welfare which and setback. These elements reinforce must be fulfilled by the state in a state one another and give birth to resistance of unemployment, illness or misfortune. to citizenship social capital. It can However, it should be immediately be said that collective cooperation added here that there are cultural between various Islamic and religious rights namely rights relating to cultural communities in general will be more identity, religion, language and customs, prevalent in societies that are colored which are absent in Marshall theory by the positive equilibrium side. because of the relatively homogeneous Putnam’s conception indicates that context of British society in terms citizenship social capital will develop of religion at that time. According if equality before the law are enforced, to Turner, active citizen is a must to the functioning of social norms, the achieve these rights.[18] establishment of cooperation, mutual Furthermore, the link between trust, the running of reciprocity citizenship social capital and and the active involvement of each democratization is inspired by Islamic group to obtain their rights as multicultural democratic theory. This citizens in the framework of achieving theory initially questioned whether the common good. This conceptual minorities have the right to maintain

93 Religion and Social Capital of Citizenship: Bogor Islamic Community in Globalized World Development their cultural institutions and can legally understands texts interpretatively and maintain their cultural identity.[19] to some extent metaphorically, with [20][21][22] This theory discusses a traditional tendency in religious social, civil and political rights, in orientation because it follows the addition to the accommodation rights opinions of medieval scholars written of the institutional structure of the in the ‘yellow’ book (four madzhabs in state for minorities. This multicultural fiqh orientation). Whereas the political democracy theory further states that orientation of this ISOs tends to be there is a positive correlation or moderate and conservative because significant relationship between political it has accepted the final form of integration with mutual trust, tolerance the Republic of Indonesia based on and solidarity. Empirically, there is Pancasila. Meanwhile, Muhammadiyah a positive correlation between social is a modernist organization because it political participation and mutual trust is concerned with ijtihad and does not in politics (political trust) on the one practice taqlid or become a follower of hand and the presence of a network of certain schools of thought (madzhab). community organizations on the other. Similarly, Muhammadiyah is also a [23] moderate conservative in political orientation and has accepted the final Religion, Politics and Social form of the Republic of Indonesia and Capital of Citizenship mentions it as darul ‘ahd wa shahadah There are three levels of citizenship (founding fathers’ agreement). social capital of Islamic Social FPI is also categorized as a Organizations (ISOs) in Bogor, namely mass organization which is similarly persistent, not so persistent and resistant traditional as NU, but this social citizenship social capital to democracy. organization tends to resort to violence This is related to the attitudes and when confronted with social immoral behavior of the community or actors actions judged to be incompatible with towards the text and the context and Islamic teachings. This organization characteristics of a social organization. usually sweeps it if its report to the Characteristics of ISOs are related to the authorities responsible for dealing with religious and political orientation of the violations of the law has not received ISOs concerned. a serious response from the security As seen in fig. 2, there are four forces. This organization is also labeled characteristic patterns of Islamic CSOs as radical because it tries to formalize in Bogor, which reflect patterns in the Islamic Sharia. Meanwhile, HTI is a national context as well. Nahdhatul social organization though it considers Ulama (NU) is an organization that its self as political organization that

94 Dundin Zaenuddin tends to be scriptural in understanding by texts and context. Understanding the texts, including interpreting the texts here is interpreted as a commands to implement Islam Sharia. subjective understanding of the It is called radical or fundamentalist sources of religious teachings either because it fights for the realization of the results of one’s own understanding the Islamic caliphate or Islamic global (ijtihad) or following the opinion of state as the final form of Islamic politics the cleric or religious teacher (taqlid or and it does not accept democracy as ittiba’). While the context is subjective well. This organization is also very understanding both individually and active to formalize Sharia. According collectively of the structural-objective to this social organization, the social conditions (socio-cultural, economic context has not been accommodating and political configurations). of Islamic sharia and is considered to This theoretical constructions seem exclude the formalization of Islamic to be verified by the reality of Islamic law. social organizations in Bogor. Fig. 3 In various studies on citizenship shows that NU and Muhammadiyah social capital, experts argue that for example in understanding texts are citizenship social capital is influenced interpretative and metaphorical, so there

Fig. 2 Four Pattern of Religious and Political Orientation. Vertical: Political Orientasion (PO): Conservative-Radical. Horizontal: Religious Orientation: Moderate conservative-Reformist/radical.[24] [25]

95 Religion and Social Capital of Citizenship: Bogor Islamic Community in Globalized World Development is flexibility in understanding the texts extensive networks. If NU relies on or the scriptures. Understanding religion Islamic boarding schools (pesantren) in this view places Islam in accordance network as an educational institution with the times and the context in which that reaches to the countryside, it lives. No matter how different the Muhammadiyah relies on a network two camps are about being traditional of modern schools. Both of these large or modernist, these two organizations organizations are also active in social are moderately conservative in their media in establishing communication political orientation considering with various groups. Both of these the Unitary State of the Republic organizations are also active in the local of Indonesia based on Pancasila MUI in promoting moderate Islam and as the final form of the state. Both in several formal state institution to organizations also tend to consider that articulate social cultural engagement. the relative socio-economic conditions In terms of participation and has accommodated several Islamic cooperation, NU has a very important teachings and tend not to support the role in the area of education, namely formalization of Islamic law (sharia). pesantren which in contemporary Both of these organizations prefer development not only hold religious cultural strategies through education education solely with the yellow book and dakwah rather than political move as a source of teaching, but also open to implement sharia. classy schools both in the form of The religious and political Madrasas which are affiliated with the orientation of NU and Muhammadiyah Ministry of Religious affairs, as well provides relatively persistent as public schools that are affiliated consequences for citizenship social with the Ministry of Education and capital. Reciprocal trust internally and Culture. These two trends are also externally with other organizations implemented by Muhammadiyah. At including non-Islamic organizations by first, Muhammadiyah focused more on establishing communication relations modern education in the form of classes, in interfaith forums are promoted. but later this modern organization also With these conditions, solidarity and organized pesantren as an appreciation tolerance are also maintained and of Islamic traditions in the archipelago. nurtured. The active engagement in the Another prominent participation was interfaith forum also shows that the two Muhammadiyah’s charitable endeavors social organizations upholds equality in the field of health and the economy among all citizens and equal before the of the people. In the health sector, for law. example, this organization has a number NU and Muhammadiyah also have of hospitals and health clinics spread

96 Dundin Zaenuddin across various corners of Bogor (MPI, (thariqah) to implement sharia. This 2015). In the favorable conditions like results in a low level of tolerance and this, collaboration with various parties low level of collective cooperation both with other social organizations or within Islamic groups and with other with the government is also carried out non Islam social organizations. They so that all programs can be implemented consider non muslim people as the successfully. Thus, citizenship social second citizen though their lives and capital of both social organizations wealth have to be protected. Their with the support and articulation of low level of tolerance shows a low its various elements and aspects, thus, degree of citizenship social capital. become persistent towards Pancasila Meanwhile, in terms of the context, this multicultural democracy. group perceives it as a situation that is Conversely, with the scripturalist- not conducive to Islam implementation. literalist attitude toward the texts and They, for example, always feel injustice negative perception of the context happening in various sectors of life resulting in some radical attitudes and including in terms of accessibility to actions as performed by HTI and to education and health facilities provided smaller extent by FPI as can be seen in by the government. This situation will the fig. 4 and 5. Understanding the texts be psychologically pressure for the in this way fosters a fundamentalist group to only emphasize solidarity attitude which tends to give birth to between Muslims or even just their behave absolutely, namely the attitude communities to support what they want. that the group’s understanding is To fight for the interests of their groups, considered the most correct while others they certainly need an ideology. This are wrong. Caliphate proposed by HTI, group then has high expectations on for example, are the only game in town the formalization of Islamic law which is expected to realize their wishes or aspirations. They reject capitalism and communism, and for HTI, Pancasila are not acceptable for the umma. HTI argues that Pancasila democracy is human creature, while sharia is created by God. A further social implication is that this group has a low desire to have a dialogue with other social grouping or other cultural stakeholders. This group, for example, is not part of the Fig. 3 NU’s and Muhammadiyah Citizenship local ulama council (Majelis Ulama Social Capital

97 Religion and Social Capital of Citizenship: Bogor Islamic Community in Globalized World Development

Indonesia, MUI Bogor). Both of these is considered as less radical than HTI organizations also use networks and because this organization still formally associations only for internal groups. accept the existing state of Republic of However, HTI is very well known Indonesia and its conservative religious to the public and is often involved in orientation of ahlusunnah wal jama’ah demonstrations condemning capitalism (aswaja) ideology. It is for the reason, and colonialism in public streets or that the government has not revoked public meetings. While FPI is known to this organization until now, and at the the Indonesian public because it is very time it has not been registered as well. involved with social assistance when certain groups are affected by natural Conclusion disasters. Interestingly, this assistance The research findings show was also given to non-Muslims people. that: (1) the cosmopolitanism of the Nevertheless, citizenship social capital Bogor society is the factor that the of HTI and fairly low because of various Islamic social organizations exclusive attitude toward its fellow are accepted; (2) The social capital non muslim citizens. In a lower degree type of citizenship of Islamic social of tolerance, citizenship social capital organizations is formed due to of FPI are also generally considered differences in religious and political resistant to multicultural democracy orientation which are the resultant because this organizations’ agenda is to understanding of the texts and its formalize Islamic sharia through formal religious culture; (3) Nahdhatul Ulama legislation in national level as well as and Muhammadiyah with a moderate regional level (PERDA). However FPI religious orientation (washitiyyah)

Fig. 4 FPI’s Citizenship Social Capital Fig. 5 HTI’s Citizenship Social Capital

98 Dundin Zaenuddin have citizenship social capital that is caused their social capital become persistent towards democracy, while resistant to Pancasila democracy. Hizbut Tahrir Indonesia and Front Finally, this paper suggests Pembela Islam with a fundamentalist recommendations to develop Pancasila religious style (ushuliyyah) have multicultural democracy, the two civic social capital that is resistant Islamic teaching reources namely to democracy; (4) Nahdhatul Ulama Quran especially as the first resource, and Muhammadiyah see the context and also Hadits needs to be interpreted as friendly to sharia and do not aspire intellectually and to some extent formalization, while Front Pembela metaphorically with considering public Islam and Hizbut Tahrir Indonesia see interests (maslahah) in mind. Through the context as unfriendly and aspire the this approach, Islamic teachings could formalization of sharia. be compatible with every time and In general conclusion, the way of place. understanding the texts and context has It is also recommended that the caused the different types of citizenship government should relentlessly develop social capital and its articulation. social situation compatible to the Religion and state differentiation has ideal norms (the common good) and also caused NU’s and Muhammadiyah’s include special need for some social citizenship social capital persistent to organizations to minimized oar hinder democracy, while state and religion radicalization among certain social integration advocated by Front Pembela organizations.[] Islam and Hizbut Tahrir Indonesia has

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