Critical assessment of Muslim political pluralism in Indonesia
Critical assessment of Muslim political pluralism in Indonesia
Muhamad Ali, Jakarta
Deputy chairman of Muhammadiyah, Din Syamsudin, announced
early last week the decision taken by 11 Muslim organizations not
to vote in the expected Sept. 20 runoff. This is due to the poor
performance of Amien Rais in the first round, whom the
organizations were previously backing.
They implicitly claimed that the two candidates who are likely
to enter the runoff, Megawati, and Susilo Bambang Yudhoyono --
who is currently leading the provisional tally -- do not meet
their criteria for president.
There was no claim that the move represented all Muslim
elements, it was just one expression of Muslim politics. Although
Indonesia is the world's most populous Muslim nation, Muslims are
also divided among groups: social, ethnic, cultural, economic,
and political.
Some observers view the triumph of the top three candidates --
Susilo, Megawati and Wiranto -- over Amien Rais and Hamzah Haz
as a triumph of "secular nationalism" over Islamic politics.
Political analyst Richard Baker observed that "this result
confirms the continuing moderation of Indonesia's overwhelmingly
Islamic population, and the relative weakness of political Islam
in the country." He further said, "The Islamic political vote was
widely split, and more radical Islamic forces were essentially
invisible in terms of electoral impact."
This view was conveyed especially to foreign media, and others
who tend to look at Indonesian politics with the perspective that
"the (radical) Muslims are coming". It stressed that Indonesian
politics is not going to be religiously radicalized. And,
emphasized that religious politics is not the dominant trend
here.
Others, including Kuntowijoyo from Yogyakarta, regard all the
candidates as representatives of both the secular and the
religious. This would indicate a certain blurring, or santri-
abangan, and a move toward what Kuntowijoyo calls "religious
pragmatism," and others, "religious secularism". Yet, Muslim
political pluralism remains tangible and important.
Islam has always been a major force in politics here, but in
different ways. The diversity and changing nature of Islamic
politics is largely dependent upon the behavior of the nation's
leaders, including the ulema, religious scholars, politicians and
intellectuals. They play a crucial role in leading the umma
(Islamic community) toward new, often conflicting directions.
Thus, political pluralism is the creation of Muslim political
leaders and Muslims are never under one political umbrella.
An important factor that contributes to Muslim political
pluralism is the interpretation of religious texts and the
reading of political phenomena. It is not quite true to suggest
that political pluralism is made possible due only to political
pragmatism. Although religious texts may be interpreted in
different ways, Muslims have always attempted to find religious
justification -- for better or for worse -- for their political
position.
Another factor responsible for Islamic political pluralism is
the perceived and real threat from outsiders -- the West, non-
Muslims, or other Muslims (with different ideologies). Islam
becomes a source of identity, distinguishing the believers from
others, the "true" Muslims from the nonconformists. Although the
current election does not suggest the strengthened or widened
politicization of Islam, many Muslims still take Islamic issues
into consideration when making political decisions.
Muslims should strive to show what pluralism can stand for.
Indonesia is grateful for its ethnic, linguistic, and cultural
pluralism, but political diversity -- which has been responsible
for violence and bloodshed -- should be managed and directed
toward ideas and actions that accept such diversity. Pluralism is
not just a necessity historically, but a normative philosophy.
The complexity -- rather than the simplicity -- of Muslim
politics should be understood in Indonesian politics, and its
diversity, recognized. Differences in political ideas and actions
are a good first step toward strengthening public policies that
benefit most of the population.
Political authoritarianism, be it religious or secular, has
proved to be dangerous, and not only for Muslims. Freedom in
religion, equal rights and participation, and social justice, can
be well maintained in pluralistic politics. The election has
showed us that we can speak freely and responsibly while, at the
same time, respecting difference.
The future of politics here will depend upon how the
government can manage the relationship between religion and
politics. Pluralism in Islamic politics can be celebrated, if
extremism or publicly dangerous ideologies are not present.
The writer is a lecturer at the State Islamic University,
Syarif Hidayatullah, Jakarta.