Book Review : Politik indonesia tahun 1990-an: kebangkitan ideologi?
INDONESIAN JOURNAL FOR ISLAMIC STUDIES
Volume 3, Number 1, 1996
•
THEOLOGICAL RESPONSES TO THE CONCEPTS OF DEMOCRACY AND HUMAN RIGHTS:
THE CASE OF CONTEMPORARY INDONESIAN MUSLIM INTELLECTUALS
Masykuri Abdillah
REACTIONS AND ATTITUDES TOWARDS THE DARUL ARQAM MOVEMENT
IN SOUTHEAST ASIA
Johan Hendrik Meuleman
ISLAM AND THE STRUGGLE FOR RELIGIOUS PLURALISM IN INDONESIA:
A POLITICAL READING OF THE RELIGIOUS THOUGHT OF MUKTI All
Ali Munhanif
ISSN 0215·0492
STllDIA ISLAMIKA
Indonesian Journal for Islamic Studies
Volume 3, Number 1, 1996
EDITORIAl BOARD:
Hanm Nasution
Mastubu
M. Quraish Sbibab
A. Aziz Dahlan
M. Satria Effendi
Nabllab Lubls
M. Ytman Yusuf
Kom.aroddin Hidayat
M, Din Syamsuddin
Muslim Nasu rion
I'Vabib Mu'rbi
EDITOR-IN-CHIEF:
Azyumardi Azra
EDITORS:
Saifitl MuJani
Hendro Prasetyo
johan H. Meuleman
Didin Syafruddin
All Mtmbanif
ASSISTANTS TO THE EDITOR:
AriejSubban
HeniNuroni
ENGLJSH lANGUAGE ADVISOR:
judith M. ｄｾｭｴ＠
ARABIC LANGUAGE ADVISOR:
Frlllli M. Facbruddirr
COVER DESIGNER:
S. Prinka
STUDIA ISL\MIKA (ISSN 0215·0492) is a journal published quarterly by the [tJstitut Agama !slam
Negeri (WN, The State Institute for Islamic Studies) Syarif Hidayatullah, jakarta. (STI DEPPEN
No, 129/SK/Dl1JEN/PPGISTI/1976) and sponsored by the Depanment of Religious Affairs of the
Republic oflndonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes
contributions from scholars of related disciplines.
All artides published do not necessarily represent the views of the journal, or other institutions to
which it is affiliated. They are solely the views of the authors.
Book Review
Politik Indonesia Tahun 1990-an:
Kebangkitan Ideologi?
Douglas E. Ramage, Policies in Indonesia,· Democracy, Islam and the
Ideology ofTolerance (London and New York: Routledge, 1995),
272 halaman.
Abstract: This book highlights that there has been a revival of ideology
in the Indonesian political arena during the 1990s. The term "ideology»
here refers particu./arly to Pancasila and Islam. According to its author,
some aspirations wish to re·uive !slam as the state and society ideology,
while others are persistent in defending Pancasila as the ideology of this
nation·state. The differences and conflicts presented in this book give the
impression that it takes Indonesian politics back to the 1950s when the
Indm1esian political climate was colored by ideological rivalries.
The ICMI (Assoczation of lndones1an Muslim !nte!lectuals} is seen to
represent ideological Islam, while ABRI (The Indonesian Armed Forces}
and government bureaucrats with Javanese cultural backgrounds are the
supporters of Pancasila. This book affirms the thesis that Indonesian politics is dominated by ideological or a!iran conflicts between Islam and
Javanese culture, or between the ali ran ofsantri and abangan or priyayi.
At the same time, it rejects the thesis ofche de-aliran-ization ofpolitics in
New Order Indonesia. Apartfrorn the impact ofthe enactment ofPancasila
as the sole basis for social and political organizations, the influence ofthe
ideas ofthe desacrafi·,ation ofpolitics, which is encouraged by the renewers, seems to be negl"'cted.
Pulling Islam intothe political arena, ａ｢､ｵｾｲ｡ｨｭｮ＠
Wtthid, who
energetically rejeccs "Islam as apolitical ideology", tends to be secularzzed,
and placed in confrontation ideologically u:ith the JCM!, which the author believes to represent the "ideological ｉｳｬ｡ｭﾷｾ＠
The cendenc)' to emphasize !slam as a political ideology is apparent throughoLU the book; this
results in the exclusion ofcertain groups, especially those ·which are not in
favor of!CMI, from the ummah entity.
Having 'secularized" Wahid and "!slamized" ICMI. the author ofchis
book exaggerates Wahid's opinion that fCMl's main concern is the Islamization of Indonesian soctery and the srate. Unfommately, this is noc located within a structural context i.e., the positions ofWahld and ICM! in
relation to the pou:er elite. crlslamizing" society and the scate is simply
I Rl
ｾｷ､ｩＢ＠
hilfmik«, Vul. J. Nn I. /99o
defined by the author as an attempt to develop these two entuzes on che
basis of Islamic teachings, which eventually brings about exclusivity on
the part of Muslims. Tn order to support this argument, the opinions of
some of!CMJ's proponents, especially chose who prefer Islam to other ide·
ologies, including Pancasila, are underlined. This book also describes at
length some of ICMI's elites who are of the op_inion that the Christian
group forms a serious threat to the existence ojlndonesian Muslims.
The author of thzs book also puts forward the opinion of ABRI and
secular nationalists that !CMI is a sort of"Trojan horse"for Islamic activists; they are willing to be coopted by the state for the sake of a further
objective: Islamic society and gove-rnment. Using this framework, the elite
of the New Order, especially President Suharto himself and ABRI, are
defended as representatives of the abangan or syncretic priyayi group.
Meanwhile, Forum Demokrasi (Fordern -Democratic Forum) and other
pro-democracy groups are regarded as representing the ideology ofsecular
liberal democracy, which, according to the author, is incompatible with
Islam. The book also mentions certain factions in ABRJ which regard
liberal democracy as a potential threat to Pancasila.
At a glance, this book is aimed at supporting Wahid's ideas. However,
it is more a "manipulation" ofhis ideas for the sake of the author's implicit assumption that Pancasila is contradictory to Islam. The whole contents of the book are mainly intended to prove that Wahid is a. true defender of the idea of secular liberal state which contradicts Islam, or a
consistent defender of Pancasila which is also incompatible with !slam.
.As such, this book tends to obscures Wahid's basic ideas that Pancasila is
neither contradictory to !slam nor to democracy. According ro Indonesian Muslim irne/leccuals such as Wahid, Pancasila is an actualization of
Islamic values 'l.t.Jithin the context ofthe Indonesian nation-state. Intellectuals ofother religious denominations are also ofthe same opinion abour
Pancasila. According to Wahid, and Indonesian Muslim intellectuals in
general, democracy is the most realistic political system for the
contextualization of Islamic political aspirations and ideals in the modern world. Indeed there ｡ｾﾷ･＠ some Muslim groups, which C011t?·ast Islam
and democracy, but they only constitute a minority and are not influential in the political discourse of Indonesian Mushms.
The enthusiasm to vieu• ICMI as an ideological Islamic powe1· is not
sufficiently supported by empirical data. Of course, the?·e are some elites
in ICM! 'li:ho try to make Islam an ideology, but, supposing they do exisr,
they do noc constitttte the mainstream. They instead foce the mainstream
aspirations i.e., the combination between moderate and inclusive !slam
such as that displayed by Nurcholish Madjid and Smjipto Wirosardjono,
and transformist !slam exemplified by Dttu·am Rahardjo and Adi Sasono,
as u:e/1 as the bureaucrat element (the President, \l ice President and some
cabinet ministers) which is influential on ICNJJ.
Ｍ ｾｮ､ｩ＠
.. ｢ｬｾｭｩｷＬ＠
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·
Volume 3, Number 1, 1996
•
THEOLOGICAL RESPONSES TO THE CONCEPTS OF DEMOCRACY AND HUMAN RIGHTS:
THE CASE OF CONTEMPORARY INDONESIAN MUSLIM INTELLECTUALS
Masykuri Abdillah
REACTIONS AND ATTITUDES TOWARDS THE DARUL ARQAM MOVEMENT
IN SOUTHEAST ASIA
Johan Hendrik Meuleman
ISLAM AND THE STRUGGLE FOR RELIGIOUS PLURALISM IN INDONESIA:
A POLITICAL READING OF THE RELIGIOUS THOUGHT OF MUKTI All
Ali Munhanif
ISSN 0215·0492
STllDIA ISLAMIKA
Indonesian Journal for Islamic Studies
Volume 3, Number 1, 1996
EDITORIAl BOARD:
Hanm Nasution
Mastubu
M. Quraish Sbibab
A. Aziz Dahlan
M. Satria Effendi
Nabllab Lubls
M. Ytman Yusuf
Kom.aroddin Hidayat
M, Din Syamsuddin
Muslim Nasu rion
I'Vabib Mu'rbi
EDITOR-IN-CHIEF:
Azyumardi Azra
EDITORS:
Saifitl MuJani
Hendro Prasetyo
johan H. Meuleman
Didin Syafruddin
All Mtmbanif
ASSISTANTS TO THE EDITOR:
AriejSubban
HeniNuroni
ENGLJSH lANGUAGE ADVISOR:
judith M. ｄｾｭｴ＠
ARABIC LANGUAGE ADVISOR:
Frlllli M. Facbruddirr
COVER DESIGNER:
S. Prinka
STUDIA ISL\MIKA (ISSN 0215·0492) is a journal published quarterly by the [tJstitut Agama !slam
Negeri (WN, The State Institute for Islamic Studies) Syarif Hidayatullah, jakarta. (STI DEPPEN
No, 129/SK/Dl1JEN/PPGISTI/1976) and sponsored by the Depanment of Religious Affairs of the
Republic oflndonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes
contributions from scholars of related disciplines.
All artides published do not necessarily represent the views of the journal, or other institutions to
which it is affiliated. They are solely the views of the authors.
Book Review
Politik Indonesia Tahun 1990-an:
Kebangkitan Ideologi?
Douglas E. Ramage, Policies in Indonesia,· Democracy, Islam and the
Ideology ofTolerance (London and New York: Routledge, 1995),
272 halaman.
Abstract: This book highlights that there has been a revival of ideology
in the Indonesian political arena during the 1990s. The term "ideology»
here refers particu./arly to Pancasila and Islam. According to its author,
some aspirations wish to re·uive !slam as the state and society ideology,
while others are persistent in defending Pancasila as the ideology of this
nation·state. The differences and conflicts presented in this book give the
impression that it takes Indonesian politics back to the 1950s when the
Indm1esian political climate was colored by ideological rivalries.
The ICMI (Assoczation of lndones1an Muslim !nte!lectuals} is seen to
represent ideological Islam, while ABRI (The Indonesian Armed Forces}
and government bureaucrats with Javanese cultural backgrounds are the
supporters of Pancasila. This book affirms the thesis that Indonesian politics is dominated by ideological or a!iran conflicts between Islam and
Javanese culture, or between the ali ran ofsantri and abangan or priyayi.
At the same time, it rejects the thesis ofche de-aliran-ization ofpolitics in
New Order Indonesia. Apartfrorn the impact ofthe enactment ofPancasila
as the sole basis for social and political organizations, the influence ofthe
ideas ofthe desacrafi·,ation ofpolitics, which is encouraged by the renewers, seems to be negl"'cted.
Pulling Islam intothe political arena, ａ｢､ｵｾｲ｡ｨｭｮ＠
Wtthid, who
energetically rejeccs "Islam as apolitical ideology", tends to be secularzzed,
and placed in confrontation ideologically u:ith the JCM!, which the author believes to represent the "ideological ｉｳｬ｡ｭﾷｾ＠
The cendenc)' to emphasize !slam as a political ideology is apparent throughoLU the book; this
results in the exclusion ofcertain groups, especially those ·which are not in
favor of!CMI, from the ummah entity.
Having 'secularized" Wahid and "!slamized" ICMI. the author ofchis
book exaggerates Wahid's opinion that fCMl's main concern is the Islamization of Indonesian soctery and the srate. Unfommately, this is noc located within a structural context i.e., the positions ofWahld and ICM! in
relation to the pou:er elite. crlslamizing" society and the scate is simply
I Rl
ｾｷ､ｩＢ＠
hilfmik«, Vul. J. Nn I. /99o
defined by the author as an attempt to develop these two entuzes on che
basis of Islamic teachings, which eventually brings about exclusivity on
the part of Muslims. Tn order to support this argument, the opinions of
some of!CMJ's proponents, especially chose who prefer Islam to other ide·
ologies, including Pancasila, are underlined. This book also describes at
length some of ICMI's elites who are of the op_inion that the Christian
group forms a serious threat to the existence ojlndonesian Muslims.
The author of thzs book also puts forward the opinion of ABRI and
secular nationalists that !CMI is a sort of"Trojan horse"for Islamic activists; they are willing to be coopted by the state for the sake of a further
objective: Islamic society and gove-rnment. Using this framework, the elite
of the New Order, especially President Suharto himself and ABRI, are
defended as representatives of the abangan or syncretic priyayi group.
Meanwhile, Forum Demokrasi (Fordern -Democratic Forum) and other
pro-democracy groups are regarded as representing the ideology ofsecular
liberal democracy, which, according to the author, is incompatible with
Islam. The book also mentions certain factions in ABRJ which regard
liberal democracy as a potential threat to Pancasila.
At a glance, this book is aimed at supporting Wahid's ideas. However,
it is more a "manipulation" ofhis ideas for the sake of the author's implicit assumption that Pancasila is contradictory to Islam. The whole contents of the book are mainly intended to prove that Wahid is a. true defender of the idea of secular liberal state which contradicts Islam, or a
consistent defender of Pancasila which is also incompatible with !slam.
.As such, this book tends to obscures Wahid's basic ideas that Pancasila is
neither contradictory to !slam nor to democracy. According ro Indonesian Muslim irne/leccuals such as Wahid, Pancasila is an actualization of
Islamic values 'l.t.Jithin the context ofthe Indonesian nation-state. Intellectuals ofother religious denominations are also ofthe same opinion abour
Pancasila. According to Wahid, and Indonesian Muslim intellectuals in
general, democracy is the most realistic political system for the
contextualization of Islamic political aspirations and ideals in the modern world. Indeed there ｡ｾﾷ･＠ some Muslim groups, which C011t?·ast Islam
and democracy, but they only constitute a minority and are not influential in the political discourse of Indonesian Mushms.
The enthusiasm to vieu• ICMI as an ideological Islamic powe1· is not
sufficiently supported by empirical data. Of course, the?·e are some elites
in ICM! 'li:ho try to make Islam an ideology, but, supposing they do exisr,
they do noc constitttte the mainstream. They instead foce the mainstream
aspirations i.e., the combination between moderate and inclusive !slam
such as that displayed by Nurcholish Madjid and Smjipto Wirosardjono,
and transformist !slam exemplified by Dttu·am Rahardjo and Adi Sasono,
as u:e/1 as the bureaucrat element (the President, \l ice President and some
cabinet ministers) which is influential on ICNJJ.
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