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Some pages may have indistinct La qualité d'impression de print especially if the original certaines pages peut laisser à pages were typed with a poor désirer, surtout si les pages typewriter ribbon or if the originales ont été university sent us an inferior dactylographiées à l'aide d'un photocopy. ruban usé ou si l'université nous a fait parvenir une photocopie de qualité inférieure. Reproduction in full or in part of La reproduction, même partielle, this microform is governed by de cette microforme est soumise the Canadian Copyright Act, à la Loi canadienne sur le droit R.S.C. 1970, c. C-30, and d'auteur, SRC 1970, c. C-30, et subsequent amendments. ses amendements subséquenis. Canada • Mustafa Kemal and Sukarno: A Comparison of Views regarding Relations Between State and Religion By Ibnu Anshori A Thesis submitted ta the Faculty of Graduate Studies and Research, McGill University, Montreal, in pllrtial fnlfj1Jment of the requirement for the degree of Muter of Arts. Institute of TaJamjc Studîes McGill University Montreal e Ibnu Anshori National Library Bibliothèque nationale of Canada d'c Canada ••• Acquisitions and (:ireclion des acquisitions el Bibliographic SelVices Brallch des services bibliographiques 395 Wellington Street 395. rue Wellington Ottawa. OnI3I;o Ottawa (Onlano) K1A0N4 K1A0N4 nIE AUTHOR HAS GRANTED AN L'AUTEUR A ACCORDE UNE LICENCE IRREVOCABLE NON-EXCLUSIVE IRREVOCABLE ET NON EXCLUSIVE LICENCE ALLOWING nIE NATIONAL PERMETTANT A LA BmLIOnIEQUE LIBRARY OF CANADA TO NATIONALE DU CANADA DE REPRODUCE, LOAN, DISTRIBUTE OR REPRODUIRE, PRETER, DISTRIBUER SELL COPIES OF HISIHER nIESIS BY OU VENDRE DES COPIES DE SA ANY MEANS AND IN ANY FORM OR nIESE DE QUELQUE MANIERE ET FORMAT, MAKlNG THIS nIESIS SOUS QUELQUE FOR"1E QUE CE SOIT AVAILABLE TO INTERESTED POUR METTRE DES EXEMPLAIRES DE PERSONS. CETTE nIESE A LA DISPOSITION DES PERSONNE INTERESSEES. THE AUTHOR RETAINS OWNERSHIP L'AUTEUR CONSERVE LA PROPRIETE OF THE COPYRIGHT IN HISIHER DU DROIT D'AUTEUR QUI PROTEGE nIESIS. NEITHER nIE nIESIS NOR SA nIESE. NI LA nIESE NI DES SUBSTANTIAL EXTRACTS FROM IT EXTRAITS SUBSTANTIELS DE CELLE­ MAY BE PRINTED OR OTIIERWISE CI NE DOIVENT ETRE IMPRIMES OU REPRODUCED WlTIIOUT ffiSIHER AUTREMENT REPRODUITS SANS SON PERMISSION. AUTORISATION. ISBN 0-315-99888-1 Canad~ TABLE OF CONTENTS TABLE OF CONTENTS i • ABSTRACT ii RÉsUMÉ iii ACKNOWLEDGMENTS iv NOTE UN TRANSLITERATION v INTRODUCI10N 1 LMUSTAFA KEMAL'S lOBAS ON STATE AND RELIGION 11 A.Background: Education, Political Career and Discourse Il 1. Mustafa Kemal as the First President of Turkey 11 2.Discourse:Westemi3m,Ts1amism.Turkism 18 B.Political Thought and Approach ta ReJ:gion 27 1. TheSix AIrows of Kemplism 27 2. Mustafa Kemal's Approach ta Islam 36 C. Puadigm. of Relations Betweeu State and Religion 39 1. SecularState 39 2.Kemal'sReligionsPolicy:Expansion ofSecularization 49 ILSUKARNO'S lOBAS ON STATE AND RELIGION S6 A.Background:Education, PvliticalCareer and Diac:ourae S6 1. Submo u the FUIt President ofIndoneaia S6 2.Diac:ourse: IsJamism, NatiODalism,Marxism 60 B.Politica! Thought and Approach ta Religion 64 1.TheFive Principles ofSuJwnoiam 64 2.SuJwno's Approach ta Islam 66 C.Puadigm. of Relations Betweeu State and Religion 70 I.PancasilaState 70 2.Submo'sReligionsPolicy: Dic:hotomy 82 IILCOMPARISON:SIMD..ARITIBS ANDDIFFBRBNCBS 93 A. A RàtionaliaticandRealisticApproach ta IslaminPolitical Refonns 94 B.ThePuadigmoftheState-ReligicmRdationsbip: SecularStateandPancasilaState 101 C.TheExpansionofSee:ularization: UDific:rionandDichotomy 115 CONCLUSION 119 BmUOGRAPHY 12:.: i ABSTRACf • Author : Ibnu Anshori Title ofThesi~ : Mustafa Kemal and Sukarno: A Comparison of Views regarding Relations Between State and Religion Department : Institute ofislamic Studies, McGill University Degree : Master of Ans This work is a comparative study of the process of secularization in Turkey and Indonesia. with reference to the thought and policies of Mustafa Kemal and Sukarno. In their rational approach to religion and the concem to moclemize their societies the two leaders were guided by a secularist paradigm of the relationship of state and religion that each fonnulated. The abolition of the suitanate-eaIiphate system, the end of Islam a.~ the state religion and the replacement ofShari'a by Western cocles demonstrated the impact "f moclemization and secularization on Turkey. The "polity-dominance secularization" of Mustafa Kemal a10ng with, among other thing, the abolition of religious education, the banning ofthe mystical "rders, and the mandatory use of Turkish in Islamic ritual. made Turkey a completely secular state. In Indonesia. secularization was meant not only to serve the cause ofmoclemization but alSe bas bad a special significance for ensuring the religious minority's support of the political system, Sukarno's decision to establish a quasi-secular Pancasila state was guided by a concem for political unity. However, unlike Mustafa Kemal, Sukarno avoided the strategy of overt opposition to religion, in order not to entai! unacceptable political risks. Thougb the Indonesian Islamic parties i:avp frequendy opposed Sukarno's secuIarism, the Islamic ideological orientation was significandy moclerated by Sukarno's pragmatic syncretism, as embodied in bis manifesto NASAKOM (nationalism, religion and communism). UnIike inTurkey, islamic parties were recognized, and islamic courts and the system of religiou~ education were integrated into the structure of state in Indonesia. ii RÉsUMÉ Auteur : Thnu Anshori • Titre du mémoire: : Mustafa Kemal et Sukarno: une étude comparative de leur vision des relations entre l'étatet la religion. Département : Institut d'études islamiques, Université McGill Diplôme :MaJàise Cc mémoire ce veut une étude comparative du processus de sécularisation qui a eu lieu en Turquie et en Indonésie, en analysant les politiques émises par Mustafa Kernal et Sukarno. Par leurs approches rationnelles face à la religion et par leurs besoins de moderniser leurs sociétés.. ces deux dirigeants ont choisi des chemins différents dans la structure des relations entre l'état et la religion. L'abolition du califat, la fin de l'Islam en tant que religion d'état et la substitution de la Shari'a par un code légal basé sur le système occidental de justice témoignent de l'impactqu'aeu la modernisation etde la sécularisation en Turquie. Cette réforme séculaire dirigée par le gouvernement de Mustafa Kemal, de concert avec certaines réformes telles que l'abolition de l'éducation religieuse et l'interdiction des ordres mystiques ainsi que l'obligation d'utiliser le turque dans les rituels islamiques ont transf'Jnné la Turquie en un état totalement séculaire. En Indonésie, le but premier de la sécularisation n'était pas seulement de propulser cet état vers la modernité, mais aussi de préserver l'appui politique des minorités religieuses. La décision de Sukarno d'établir un état semi-séculaire fondé sur les principes du Pancasila était guidé par le souci d'une cohésion politique. Contrairerr:ent à Kemal, Sukarno a réussi à éviter un affront public sur la question religieuse afin de ne pas prendre de gros risques sur le plan politique. Malgré le fait que les partis politiques isIanüques s'opposaient à la sécularisation de Sukarno, l'idéologie islamique fut apaisée par le syncrétisme pragmatique proposé par Sukarno, tel que le témoigne son manifeste NASAKOM (nationalisme, religion et communisme). Contrairement à laTurquie, les partis politiques islamiques furent acceptés et le système justicier islamique ainsi que les systèmes d'éducations religieuses furent intégrés dans la structure de l'étatindonésien. iii 1 • ACKNOWLEDGMENTS My sincere thanks go to my academic supervisor. Dr. A. Üner Turgay for his encouragement and advice especially at the early St:lges of my studies at McGiII. It was un'::r his supei"Vision that 1 started this thesis. For the completion of L'lis work. 1 am indebted to Prof. Charles J. Adams for supervising my research in its later stages; he read carefully various drafts ofmy thesis and made pertinent suggestions for improving il 1 " am a1so grateful to Muhammad Qasim Zaman and Bruce Fudge who read this thesis and offered numerous comments and improvements. My thanks are a1so due to the library staff ofthe Islamic Studies library, and the Mclennan Iibrary. e.o;pecially to Salwa Ferahian and Stephen Millier for their help. My studies at McGill University were made possible by for twO year grant from CIDA (Canadian International Development Agency Project) for which 1am grateful. 1 owe an enormous debt of gratitude to Prof. Issa Boullata, Director of McGiII Indonesia IAIN Development Project, to other members of this project, to the officiais of ClDA, and to the Ministry of Religious Affairs Govemment of Indonesia. 1a1so wish to express my appreciation to Dr. Bisri Affandy, Rector of IAIN Sunan Ampel Surabaya, who has a1ways motivated me to pursue advanced studies. 1 wish to thank. my parents, H. Marsuki and Hj. Asfariyah, for their kindness in providîng financial support ta my wife and two children during the two years of my absence ûom Indonesia. rmaIly, 1 am very grateful and deeply appreciative of the emotional support and encouragement which my wifc, Soesantie Asji Vieta, has given me; it enabled me tacomplete this work. iv • NOTE ON TRANSLITERATION 1 feUo" the transliu:rztion system of the Institute of Islamic Studies.