The relationship between Muslims and Christians in Indonesia is an important subject. Apart from a few investigations on certain conflicts in different areas of Indonesia, little effort has been devoted to thoroughly examining the complexity of the relationship. This study is an attempt to investigate the perspectives of the exclusivist and inclusivist Muslims on Muslim-Christian relations in Indonesia, especially during the New Order period (1965-1998).
In 1998, Indonesia's military government collapsed, creating a crisis that many believed would derail its democratic transition. Yet the world's most populous Muslim country continues to receive high marks from democracy-ranking organizations. In this volume, political scientists, religious scholars, legal theorists, and anthropologists examine Indonesia's transition compared to Chile, Spain, India, and potentially Tunisia, and democratic failures in Yugoslavia, Egypt, and Iran. Chapters explore religion and politics and Muslims' support for democracy before change.
Understanding and managing inter-religious relations, particularly between Muslims and Christians, presents a challenge for states around the world. This book investigates legal disputes between religious communities in the world’s largest majority-Muslim, democratic country, Indonesia. It considers how the interaction between state and religion has influenced relations between religious communities in the transition to democracy. The book presents original case studies based on empirical field research of court disputes in West Java, a majority-Muslim province with a history of radical Islam. These include criminal court cases, as well as cases of judicial review, relating to disputes concerning religious education, permits for religious buildings and the crime of blasphemy. The book argues that the democratic law reform process has been influenced by radical Islamists because of the politicization of religion under democracy and the persistence of fears of Christianization. It finds that disputes have been localized through the decentralization of power and exacerbated by the central government’s ambivalent attitude towards radical Islamists who disregard the rule of law. Examining the challenge facing governments to accommodate minorities and manage religious pluralism, the book furthers understanding of state-religion relations in the Muslim world. This accessible and engaging book is of interest to students and scholars of law and society in Southeast Asia, was well as Islam and the state, and the legal regulation of religious diversity.
In 1945, Sukarno declared that the new Indonesian republic would be grounded on monotheism, while also insisting that the new nation would protect diverse religious practice. The essays in Religious Pluralism in Indonesia explore how the state, civil society groups, and individual Indonesians have experienced the attempted integration of minority and majority religious practices and faiths across the archipelagic state over the more than half century since Pancasila. The chapters in Religious Pluralism in Indonesia offer analyses of contemporary phenomena and events; the changing legal and social status of certain minority groups; inter-faith relations; and the role of Islam in Indonesia's foreign policy. Amidst infringements of human rights, officially recognized minorities—Protestants, Catholics, Hindus, Buddhists and Confucians—have had occasional success advocating for their rights through the Pancasila framework. Others, from Ahmadi and Shi'i groups to atheists and followers of new religious groups, have been left without safeguards, demonstrating the weakness of Indonesia's institutionalized "pluralism." Contributors: Lorraine Aragon, Christopher Duncan, Kikue Hamayotsu, Robert Hefner, James Hoesterey, Sidney Jones, Mona Lohanda, Michele Picard, Evi Sutrisno, Silvia Vignato
This book explains how the leaders of the world's largest Islamic organizations understand tolerance, explicating how politics works in a Muslim-majority democracy.
The 30th volume of Research in the Social Scientific Study of Religion consists of two special sections, as well as two separate empirical studies on attachment and daily spiritual practices. The first special section deals with the social scientific study of religion in Indonesia. Indonesia is a predominantly Muslim country whose history and contemporary involvement in the study of religion is explored from both sociological and psychological perspectives. The second special section is on the Pope Francis effect: the challenges of modernization in the Catholic church and the global impact of Pope Francis. While its focus is mainly on the Catholic religion, the internal dynamics and geopolitics explored apply more broadly.
Maluku in eastern Indonesia is the home to Muslims, Protestants, and Catholics who had for the most part been living peaceably since the sixteenth century. In 1999, brutal conflicts broke out between local Christians and Muslims, and escalated into large-scale communal violence once the Laskar Jihad, a Java-based armed jihadist Islamic paramilitary group, sent several thousand fighters to Maluku. As a result of this escalated violence, the previously stable Maluku became the site of devastating interreligious wars. This book focuses on the interreligious violence and conciliation in this region. It examines factors underlying the interreligious violence as well as those shaping post-conflict peace and citizenship in Maluku. The author shows that religion—both Islam and Christianity—was indeed central and played an ambiguous role in the conflict settings of Maluku, whether in preserving and aggravating the Christian-Muslim conflict or supporting or improving peace and reconciliation. Based on extensive ethnographic fieldwork and interviews as well as historical and comparative research on religious identities, this book is of interest to Indonesia specialists, as well as academics with an interest in anthropology, religious conflict, peace and conflict studies.
The Indonesian Dutch Consortium on Muslim-Christian Relations brought together academics, intellectuals as well as social activists from both countries, Christians and Muslims alike. While what is published here is the academic output, the impact of the consortium has therefore been much broader. The contributions are organized according to five generative themes: Identity, Religion and State, Gender, Hermeneutics and Theology of Dialogue. The book has attracted attention already before its publication. It is hoped that this project will inspire continuous efforts for interreligious dialogue. [Muslimisch-christliche Beziehungen. Vergleichende Untersuchungen und Beobachtungen in Indonesien und den Niederlanden] Wissenschaftler, Intellektuelle und Aktivisten aus den Niederlanden und Indonesien, Muslime und Christen, Frauen und Männer, haben sich hier erstmals in einem Konsortium zusammengefunden, um miteinander ins Gespräch zu kommen. Während mit diesem Band das Ergebnis vielfältiger gemeinsamer Forschungsprojekte vorgelegt wird, hat ihre Initiative darüber hinaus eine viel größere Breitenwirkung in Kirche und Gesellschaft. Die Beiträge sind anhand von fünf generativen Themen geordnet: Identität, Religion und Staat, Gender, Hermeneutik und Theologie des Dialogs. Das Buch hat bereits vor seiner Veröffentlichung großes Interesse auf sich gezogen und kann weitere Bemühungen um interreligiöse Dialoge in den verschiedensten Kontexten inspirieren.
As the largest Muslim country in the world, Indonesia is marked by an extraordinary diversity in language, ancestry, culture, religion and ways of life. Christianity, Islam and Nationalism in Indonesia focuses on the Christian Dani of West Papua, providing a social and ethnographic history of the most important indigenous population in the troubled province. It presents a fascinating overview of the Dani's conversion to Christianity, examining the social, religious and political uses to which they have put their new religion. While its indigenous population is Papuan and its dominant religions are Christianity and animism, West Papua contains a growing number of Papuan Muslims. Farhadian provides the first study of this highland Papuan group in an urban context which helps distinguish it from the typical highland Papuan ethnography. Incorporating cultural and structural approaches, the book affords a fascinating insight into the complex relationship between Christianity, Islam, and nationalism.
