Pluralism sidelined by growing conservatism<\/p>\n
Hisonari Kato, Tokyo<\/p>\n
As an observer of the Indonesian scene coming from a Japanese
\nBuddhist background, I am reminded of the crucial idea of the
\nimpermanence in Buddhism: all things evolve and nothing remains
\nunchanged.<\/p>\n
I realize it can be rather awkward to talk about Buddhist
\nphilosophy in the most populous Muslim country, however, it seems
\nrelevant to apply this Buddhist concept to a historical context
\nin Indonesia. We have witnessed the fall of Soeharto and several
\nchanges in the national leadership in recent years. Indonesia is
\nsurely changing just as other societies in the world are. How it
\nis changing, is an intriguing question.<\/p>\n
People who lived in Jakarta fifteen years ago and visit the
\ncity again now will notice that there are many more Indonesian
\nwomen wearing the Muslim headscarf, or jilbab. People now watch
\ninternational news via satellite TV, which reports on the
\ndemonstrations organized by local Islamic groups. And a very
\nconservative Islamic-based political party, the Prosperous
\nJustice Party (PKS), garnered the most votes in Jakarta in last
\nyear's election.<\/p>\n
One might wonder whether these phenomena and events signal an
\nemergence of Islamic power in the country. Although careful
\nobservation and discussion about each occurrence is necessary to
\nproperly answer that, it is plausible to affirm that Islamic
\nconservatism has found its place in Indonesia.<\/p>\n
This new conservatism can be observed on two different levels,
\nthat is, institutional and individual. The former is often
\naffected by the national, as well as, international political
\nsituation and leadership, while the latter is influenced more by
\nthe domestic socio-economic conditions and emotions.<\/p>\n
Some institutions seem to be moving in the direction of
\nconservatism in Indonesia recently. The most conspicuous case of
\nthis would be the debate on the controversial draft of the
\nIslamic Law Code (KHI) and the outcome of the National Congress
\nof Nahdlatul Ulama (NU) in December.<\/p>\n
In October 2004, a team of researchers from the Ministry of
\nReligious Affairs led by a Muslim woman scholar, S. Musdah Mulia,
\ndrafted the amendment to the original KHI, which had been issued
\nas a Presidential Instruction in 1991. The draft emphasized
\nequality amongst human beings and employed unconventional ideas
\nto protect Muslim women, including the prohibition of polygamy.
\nMulia explains that the draft was the result of exercising
\nijtihad, or innovative human reasoning in Islam. She believes
\nthat Indonesia is desperately in need of having a new vision to
\nimprove the position of women.<\/p>\n
However, the Ministry of Religious Affairs abandoned the plan
\nto amend the KHI, saying that it was so controversial that it
\nmight cause social instability.<\/p>\n
NU reelected Hasyim Muzadi (who also was Megawati
\nSoekarnoputri's running mate in last year's election) as
\nChairperson of Indonesia's largest Muslim organization. As an
\ninstitution it made its stance clear that Liberal Islam is not
\naccepted as a course for the organization.<\/p>\n
Liberal Islam is advocated by young intellectuals in NU such
\nas Ulil Abshar-Abdalla. Such young intellectuals have been
\nactively cultivating Islamic philosophy and have promoted
\ninterfaith dialogues for the last ten years.<\/p>\n
They place a lot of value in pluralism, open-mindedness and
\ntolerance and their ideas have resonance with the principles of
\nAbdurrahman "Gus Dur" Wahid, who led NU for many years. Despite
\nthe fact that there is a variety of socio-religious attitudes
\namongst Muslims, the innovative thinking that produces
\nenlightened ideas has become a new tradition in the country. This
\nis, again, the result of using ijtihad.<\/p>\n
Does the conservatism observed in the institutions mean that
\nthe gate of ijtihad is closed? Will the new traditions created by
\nsome Muslims vanish? Most likely, the change in the domestic as
\nwell as international political climate will bring about a
\ncompensatory swing in the attitudes of institutions. More
\nimportant, however, is that the institutions have autonomy to
\ndetermine their own direction.<\/p>\n
If both the conservatives and the liberals continue exchanging
\ntheir views to deepen their understanding of each other's ideas
\n(rather than excluding new thinkers from their institutional base
\nor denying them), a more open atmosphere will be upheld in the
\nsociety. It is equally important that the liberals should present
\ntheir theological foundation in order to sustain their ideas and
\nnot to let the discussion become merely emotional.<\/p>\n
The fate of new tradition is not known yet. However, it is
\ncertain that efforts of Muslim scholars who appreciate and
\nexercise ijtihad provide non-Muslims with more insight into
\nIslam. In addition, the debate between the conservatives and the
\nliberals would be helpful for non-Muslims -- who often have
\nnegative images about Islam -- to gain insight into Muslim ideas.<\/p>\n
Buddha's teaching of impermanence excludes one thing;
\nimpermanence itself. Needless to say, the fundamental Muslim
\ncredo does not change either. Yet, the question might be asked:
\nare religions, including Islam, able to offer an efficient beacon
\nin this complex, chaotic and problematic world? In this respect,
\nIslam in Indonesia is indicative and thought-provoking for those
\nwho wish to seek the meaning of religion. In spite of the cogent
\ngrowth of conservatism, the fact is that the new traditions have
\nalready been born, and the gate of ijtihad is not completely
\nlocked yet.<\/p>",
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