onth - The WAHID Institute

Monthly Report on
edition
16
t
Religious Issues h
Novemb
er 2008
Synopsis
A
Approaching year’s end we have again witnessed
the eruption of religiously nuanced violence in
Masohi, Central Maluku. It takes society back to
Ambon’s conflict from some time ago. Poso, Central Sulawesi, has also experienced similar conflict. Although
seemingly ongoing, these conflicts have been successfully resolved. This is the main focus of this edition.
In addition, we cover a variety of other religious
issues. The chaos in Bekasi due to Mahanaim Foundation’s facilitation of the event ‘Bekasi Spreads Joy’ is of
particular interest. The foundation is considered, by its
opponents, to be involved in covert Christianization. This
kind of case occurs quite frequently, yet the interesting
thing here is that while the mayor of Bekasi originally
authorized the activity, as soon masses swarmed into
the city square, he spoke of his willingness to revoke
authorization.
The comic visualizing Prophet Muhammad that was
posted on the internet also caused a stir within the
Muslim community throughout Indonesia. H Amos’s (apparently a pseudonym) book, Risalah Upacara Ibadah
Haji/Hajj Liturgy Manual, circulated underground in
Lebak during this years’ haj. Some wild assumptions
have been made about the book.
Also, the Muslim community in Solo has banned
the shooting of Erros Djarat’s film Lastri, on the suspicion it contained communist teachings. Once again, FPI
and their cronies were involved. FPI also besieged the
Tasikmalaya State Court because its officials arrested 8
FPI members. In Jakarta, FPI stormed the Department
of Religious Affairs in protest of Ahmadiyah members
making the hajj to Mecca.
This edition also reports on many other issues. To
find out more, please read on. ■
BOARD OF EDITORS
Expertises: Yenny Zannuba Wahid, Ahmad
Suaedy | Editor-in-Chief: Rumadi
Managing Editors: Ahmad Suaedy, Gamal
Ferdhi. |Editors: M. Subhi Azhari, Rebecca
Christine Lunnon (Translator).
Lay out: Ulum Zulvaton
ADDRESS:
The Wahid Institute
Jln Taman Amir Hamzah No. 8
Jakarta - 10320
Website: www.wahidinstitute.org
Email: [email protected]
ASSOCIATE AND CONTRIBUTORS:
Akhdiansyah (West Nusa Tenggara), Suhendy
(West Java), Nur Kholik Ridwan (Central Java and
Jogjakarta Special Region), Alamsyah M. Dja’far
­(Jakarta), Zainul Hamdi (East Java), Syamsul Rijal
(South Sulawesi)
in cooperation with TIFA Foundation
Religiously
Nuanced Violence
Breaks Out Again
1. Central Maluku Aflame
P
eace in Masohi, Central Maluku was broken when the Central
Maluku Muslim Communication Forum (FKUI)’s demonstration
over primary school teacher Welhelmina Holle’s considered defamation of Islam turned violent on Tuesday (9/12/08). FKUI demanded
the teacher be removed from her position, apologise to Indonesian Muslims through the media – printed and electronic – and state the nature
of her crime.
The demonstration, originally peaceful, gradually became more
heated as religious issues came to the forefront, and the atmosphere in
Masohi intensified. Women and children chose to hide in their houses
or to flee to safer places, while adult males stood on alert outside their
houses, weapons in hands. Officials left their government offices for
home earlier than usual. So too did traders at Masohi market. As soon
as they heard of the disturbance they hurried to shut up shop. Some just
left all their merchandise as it was. Main roads were silent.
Riots between different groups broke out in several places. A number
of houses in the Letwaru complex were burnt. Riots also broke out near
the RSUD hospital, Masohi market, and Abdullah Soulisa street – the
boarder between two different communities. At around 11.00, the
Masohi regent, Abdullah Tuasikal, and police tried to pacify the two
groups in an effort that produced far from maximal results.
Twenty seven houses, one meeting hall, one community health
center, two city transport vans and one motor bike were destroyed. One
private car was also damaged. The Siloam Church and the Maluku
Protestant Church in Letwaru were burnt to ruins. In addition, six citizens were injured.
Security apparatus remarkably managed to control the mass rioting in Masohi, the capital of Central Maluku, by the afternoon.
Remarkably, given that the rioting was predicted to spread to other communities. Religious figures and community leaders urged the Maluku
community to be careful. “The Maluku community must not bring this
Cases in this month
■ Monthly Report on Religious Issues, Edition XVI, November 2008
issue into the realm of religion. The government must
also immediately facilitate communication between key
figures in both communities in order to resolve and to
anticipate any further development of the issue,” said
Abidin Wakano, a Muslim youth leader and member of
the Maluku Interfaith Institute. John Ruhulessin, head
of the Maluku Protestant Church, agreed.
The teacher considered to have defamed Islam has
now been arrested to take responsibility for her actions.
Police are expected to arrest the provocateurs who triggered the violence. “Those proven to have broken the
law must be processed legally in order to increase public trust in law enforcement”, Abidin and Ruhulessin
said.
Besides the primary school teacher, the leader of
FKUI, Asmara Wasahua, was also arrested. He was suspected of motivating the masses to break the law and
take part in the disturbance, and was transported to
Ambon for further investigation (11/12/08). He faces
a possible 5 years in jail. New suspects may still be arrested.
Security in Masohi was slowly restored. Yet even by
Wednesday morning (10/12/08) tension and a fear of
further violence still pervaded the atmosphere. Those
citizens from Letwaru whose houses were burnt went
to Waipo, Makariki and Km 1. Others went to their
relatives villages in TNS. Hundreds of school children
and locals from Letwaru, Makariki, Haruru and the surrounding areas who were trapped in Masohi and were
unable to return to their houses because of the rioting
were eventually escorted home in three police trucks,
under tight guard from the army and police.
Similarly, those trapped in Makariki were taken back
to their homes in Amahai using the same police trucks.
Those citizens using motorbikes or cars to get from
Masohi to Waipo and the surrounding areas, and vice
versa, were escorted by army personel. ■
2. ‘Bekasi Spreads Joy’ Accused of
Christianization
H
ead of the Bekasi Indonesian Council of Ulama
(MUI), KH Badruzzaman Busyairi, expressed
his disapproval of the mayor’s decision to give
the Mahanaim Foundation the required authorization
to run the social activity ‘Bekasi Spreads Joy’. His disapproval stems from the suspicion that the foundation is
often involved in covert Christianization through social
activities.
While speaking during a Friday gathering, Badruzzaman mentioned that in the beginning of 2007 the same
foundation ran an event on Galileo, and it contained
elements of Christianisation. According to Badruzzaman, the event was held with little warning at Galaksi
field. Under the disguise of being a social event, they
performed mass baptism on a large stage until midnight.
Consequently he disapproved that the mayor, Mochtar
Mohammad, issued a letter of recommendation for the
same kind of activity. “Before giving authorization the
mayor should learn from last year’s experience,” he said
(12/11/08).
The district head of East Bekasi, Cecep Muntasar,
confirmed the foundation’s intention to hold the event.
He verified that the letter from the mayor number
460/2530-kesos/XI/2008 was received on November
11, 2008. It recommended that all regions support the
Mahanaim Foundation’s event. “The foundation held a
Christianisation event last year”, he said, but also added
that he himself was powerless to do anything because of
the mayor’s letter of recommendation.
Cecep said that the foundation always included
the poor as participants. This time, as stated in the letter of recommendation, the foundation would run a
‘happy family’ event, traditional food competition, and
mass marriages for three continuous weeks. Sunday
(23/11/08) the event would be held at the neighbourhood level, Sunday (30/11/08) it would be held at the
district level, and Saturday (6/12/08) at the city level.
On the last day (6/12/08), prizes would be given, a
record from MURI (the Indonesian version of Guinness
Book of Records) would be broken, and there would be
a performance at Bekasi sports stadium. “This could be
the largest event in Bekasi,” he said.
The same letter was also sent to the Bekasi police
station, the civil police unit and sub-district heads across
Bekasi. “The event organizers came and asked permission to use the field,” said Azis Muslim, staff member
of the vice mayor. Once again, no one could do anything because of the letter of recommendation from the
mayor.
In response, Badruzzaman asked that the Muslim
community act firmly. There was no need for anarchy,
but they should inform society to not be tempted by anything the foundation offered them.
Liani, from the Mahanaim Foundation, explained
that the event was purely social. Further, the mass marriage accommodated all religions. According to Liani
the Mahanaim Foundation is a social foundation with
no religious basis whatsoever, with no restriction on
membership numbers, and with no fees.
In response to the reaction Mayor Mochtar Mohammad, who was in the middle of making the hajj,
acknowledged that he had given the letter of recommendation for the ‘Bekasi Spreads Joy’ event. He did so because the Mahanaim Foundation only asked permission
for the competition and distribution of prizes. However,
he said he was prepared to revoke authorization should
The Wahid Institute
Cases in this month
Monthly Report on Religious Issues, Edition XVI, November 2008 ■
the event contain any elements of Christianization.
The secretary of Area II of Bekasi, Tjandra Utama
confirmed this after meeting with a number of Muslim
social organizations. “We did indeed give recommendation for the race. If it so happens the event is more
than this, of course we will stop it,’ he said (23/11/08).
However, he said, they could not call it off all of a sudden if the event was already running. “We are afraid it
will cause disturbances if we stop it immediately.” Yet
he promised he would stop the following week’s event.
Muslim social organizations felt that the event, to
take place concurrently in 53 subdistricts throughout
Bekasi, contained elements of Christianization. Komar,
head of Bekasi Anti-Apostasy Front, spoke to this effect, mentioning that they even had a voice recording
as evidence of their claims. “There are several words
that strongly indicate it is Bible language.”
Meti, a citizen of Jati Asih subdistrict, supported
this claim, saying that the first event held from 06.0012.00 in front of the Dirgantara Permai housing complex contained elements of apostasy. “In the middle of
the race, the committee sang Christian songs”.
However, several other participants felt otherwise.
For instance Tina, a Muslim participant in the race,
said there was no indication of apostasy whatsoever. It
was not even difficult to enter the race. All she needed
was to register, receive a coupon, and then enter to win
a number of tempting prizes. “It was great, everything
was free,” she said. (www.swaramuslim.net, 24/11/08,
www.republika.co.id, 22/11/08, www.dakta.com). ■
3. Obscene Comic Insults Prophet
A
blog at the address www.lapotuak.wordpress.
com has disturbed the Muslim community
with its display of an Indonesian comic that
insulted Prophet Muhammad. The person responsible
for posting the comic on November 12, 2008 is almost
certainly Indonesian, or at least is fluent in the language
and has considerable knowledge about the history of
Prophet Muhammad.
There were two different comics, the first, Muhammad and Zainab, and the second, Muhammad and The
Servant Sex Cartoon. Both featured many depictions
of Prophet Muhammad. In the first, for instance, the
Prophet was depicted as a bearded figure in a full green
flowing robe complete with turban.
Not only did it contain representations of the
Prophet, the comic also depicted him as quite unbecoming. The Muhammad and Zainab comic detailed
Muhammad’s marriage to Zainab, the former wife of
his adopted child, Zaid bin Haritsah. The second, Muhammad and The Servant Sex Cartoon, told about the
intimate relationship between Prophet Muhammad and
his wife’s servant, Mariah al-Qibtiyah. Both Zainab and
Mariah were wearing revealing clothing, sometimes to
the extent of being half naked. In justification of his or
her imagination, the author of the comic quoted verses
from the Qur’an and hadith with his own unique interpretation.
The comic has caused massive reaction amongst
Muslims. “This is an insult to Prophet Muhammad
and Muslims because the Prophet has been visually depicted. Also, the contents were pornographic,” said the
spokesperson for the Surakarta Muslim Brigade (LUIS),
Hendro.
Hendro added that the blog was provocative
and was aimed at sparking emotions. He thus urged
Muslims to avoid violent action. “Whatever the reason,
it’s clear that the author of the blog is a criminal. We
insist that the police resolve the case.” He said. Prof
The Wahid Institute
Dr Nasaruddin Umar, executive leader of the Nahdlatul
Ulama Executive Branch, also urged that the culprit be
punished according to Indonesian law because he/she
had violated the Islamic law that forbids depictions of
Prophet Muhammad.
The Indonesian Council of Ulama (MUI) also
strongly condemned the obscene comic. “It’s an insult
to Islam. I don’t think it should be tolerated,” said the
head of the MUI Fatwa Commission, KH Ma’ruf Amin
on Tuesday (18/11/08). “It must be dealt with as fast as
possible. MUI strongly condemns the act.” Kiai Ma’ruf
feels there are hidden intentions behind the incident. It
could be, he said, that it was intended to anger Muslims
and disrupt religious tolerance in Indonesia. “This was
to insult, to enrage, to provoke and to destroy the tolerance we have all built.” He also thought the author was
mentally ill, and clearly did not like Islam or peace.
KH Solahudin Wahid, head of Tebuireng Pesantren in Jombang, East Java, was also angry, and stressed
every person should be able to differentiate between
what may be done, and what is unethical. According
to the feminist KH Husein Muhammad, the incidence
indicated excessive fear over Islam. “This is indicative
of Islamophobia, which causes people to resist and hate
Islam. We must portray an Islam friendly to all,” he
said. Muslims need not react emotionally. “It’s not like
Islamic faith will decrease because of this,” he said. In
fact, he argued, Muslims should increase dialogue with
non-Muslims to counter hatred.
Head of Muhammadiyah headquarters, Din Syamsuddin, also implored Muslims not to overreact. “Of
course all Muslims who love Prophet Muhammad will
be hurt and angered by this comic which insults the
idol of all Muslims in the world. But in my opinion
we must not overreact or be emotional.” He also suspected a hidden motive. “I suspect this is to pit Muslims
against Christians, particularly as it intentionally uses
the symbols of specific groups – ethnic and religious.”
■ Monthly Report on Religious Issues, Edition XVI, November 2008
KH Abdurrahman Wahid, Indonesia’s fourth president, took a different stance. He noted that it was unclear whether or not their was evil intention behind
the comic as no one actually knew the real reason and
meaning behind its creation. “What insult, I don’t
know why it was made. Maybe he wants to make the
prophet known.”
Investigation
In response to the Muslim reaction, Indonesian police promised to investigate the case. Wordpress also
acted fast, cutting off access to the blog at 23.00 on
Wednesday (19/11/08) before it spread widely.
Although the blog has been removed, the Department of Communication and Information stressed it
would remain committed to hunting down the author
of the blog and anyone else involved in distributing the
comic. “Today Wordpress shut down the site, but it
doesn’t stop here. We are also coordinating with police
to track down the culprit,” said the Minister for Communication and Information, M Nuh. Police involvement was necessary to cover possibilities that the culprit
was in Indonesia. “It could just be that the culprit is
in our own country,” he added. However, the investigation has not proven easy as the server is located outside
the country.
The culprit could be charged with violating article
156a of the Criminal Code and article 28 (1 & 2) of
the Electronic Information and Transaction Law No.
11/2008, a charge that carries a maximum jail sentence of six years or a Rp 1 billion fine. (source: Solo
Post, 19/11/08, www.detik.com, 19-20/11/08, www.
okezone.com, 19-20/11/08, www.nu.or.id, 20/11/08,
www.suaramerdeka.com, 25/11/08, www.rakyataceh.
com, 23/11/08). ■
4. Commotion over Phony Hajj’s Book
T
he book Risalah Upacara Ibadah Haji/Hajj Liturgy
Manual Has recently circulated underground in
Lebak, Banten although it has been in print since
1997. Hajj Amos – whoever he might be – is the author
of the 86-page book which has shaken the Muslim community. The Lebak Department of Religious Affairs suspects the name to be a pseudonym, though Amos claims
to have made the hajj.
An officer at a local Religious Affairs Office discovered the book’s distribution when he received a copy
from a kid playing in the vicinity of the office. The child
said he got it from a man on a motor bike. It is not available in book stores.
Lubak MUI took immediate action. “During a
meeting this morning (Tuesday 11/11/08) the book was
ruled as forbidden to Muslims. It’s very heretic,” said
KH A Satibi Hambali. According to Satibi, the book
mentioned that the haj was a form of idolatry, and was
a form of worship for an Arabic religion. “This is very
heretic. We have thus asked that authorities investigate the author and those involved in distributing the
books.”
The book – with no clear publisher or publishing
address – misrepresented several facts about the hajj.
“The book mentioned that a requirement to become
an adherent of Arabic religion was to read the Islamic
confession of faith. So Amos was saying that Islam was
an Arabic religion.”
The book also mentioned that of 25 prophets, Jesus
is the most prominent and revered in the Qur’an, while
the other 24 are only briefly mentioned. Amos thus
concluded that Jesus was more noble than the other
prophets, including Prophet Muhammad. Prophet Mu-
hammad, in fact, was described as a provocateur in that,
for instance, he forbade Muslims from debating with
Christians.
MUI Headquarters also responded, voicing suspicions that the intention of those distributing the book
was to disrupt the hajj, which was underway at the time
of distribution. Especially given the covert nature of the
distribution.
MUI asked police to immediately investigate what
MUI counted as three violations of the law. “First, this
is deceiving, wicked and criminal. Second, it is religious
provocation. Third, it intentionally disturbed the national hajj program.”
Due to pressure from several parties, Lebak police
sent officers to Muncang and Sobang, where the books
were first discovered. They interviewed a number of officials at the Sobang Religious Affairs Office and other
involved personnel, and are now particularly focused on
the hunt for those people directly involved in circulating the books.
The police chief urged that citizens stay calm and not
be influenced by the provocation. Should they come
across the book, police ask that they report immediately
to the nearest police station.
What Does the Book Say?
Based on the MRoRI team’s reading, the book does
indeed contain several odd statements. First, it regards
Islam as purely an Arabic religion (p. 3 & 20) because
the holy book, prayers, and prayer readings are all in
Arabic. It also states that the condition for becoming
an adherent of the Arabic religion is to say the Islamic
confession of faith.
The Wahid Institute
Monthly Report on Religious Issues, Edition XVI, November 2008 ■
Second, Islam is considered to mimic the Jewish and
Christian traditions in the Torah and Bible. The first
four Islamic pillars are said to be none other than an
imitation of these two religions. Only the pillar on making the haj is seen as a pure Islamic teaching (p. 16, 33,
43 & 44).
Third, Islamic monotheism is seen as a monotheism of idolatry. That is, what was initially a polytheistic religion that worshiped many idols in the vicinity of
the Ka’bah (360 idols) became a monotheistic religion
that worshiped one idol – Hajar Aswad (a black stone
attached to one of the sides of the Ka’aba) (p. 61, 67 &
83).
Fourth, the book says that Allah is the One, the
One is a thing, and the thing is Hajar Aswad (p. 17, 59
&60). According to Amos, the Allah that Muslims worship is none other than Hajar Aswad. Also, the true
Allah is Jesus Christ (pp. 70-71) because in the Qur’an
Jesus is more prominent in comparison to the other 24
prophets.
Fifth, there is no guarantee that Prophet Muhammad
will be safe in the afterlife and thus Allah, the angels
and Muslims continue (and are obliged) to pray for him
to be saved (p. 23 & 25). (source: www.radarbanten.
com, 13-14/11/08, www.detik.com, 13/11/08, and Risalah Upacara Ibadah Haji). ■
5. Film Shooting Forbidden
N
ovember 1, 2008, Erros Djarot was making preparations – he had already met with locals – after
receiving authorization from Indonesian police
on August 28 to film Lastri in various locations around
Surakarta, including the Colomadu Sugar Factory, Karanganyar, Wedi Klaten and Paser Gede Solo.
Ever since Erros was given the go ahead, rumors has
spread through Solo that the film – produced by the general head of the National Party for Freedom of Banteng
(PNBK) – smelt of Communist party (PKI) teachings as
it tells the story of Gerwani (female communist organization) in 1965. On Friday evening, November 14, workers at the Colomadu Sugar Factory were preparing to go
home. In several of the old buildings film crew were preparing to start filming. That afternoon they shot three
scenes, yet the controversy surrounding the film only increased, especially in Malangjiwan, the village opposite
the factory.
The following day film crew began shooting again, to
be disturbed by a loud ruckus coming from out the front
of the factory. Led by Khairul RS, head of Surakarta FPI
who was present on behalf of the Surakarta Muslim Militia (LUIS), and M Awood, head of the Star and Crescent Hizbullah Militia (LHBB), dozens of people were
there shouting criticism.
After much debate no agreement was reached. The
Colomadu district head and the commander of the local army unit took the initiative to facilitate a meeting
between those opposing the production of Lastri (LUIS
and LHBB) and Erros Djarot. During the meeting Khairul RS and local citizens (all FPI and LUIS sympathizers
from Malangjiwan) explained that citizens of Solo were
still quite traumatized by several incidences that had
destroyed Solo’s image. They mentioned, for instance,
being stamped as a terrorist city and a PKI base. After
reading Lastri’s synopsis, Awood said, he was sure the
film contained PKI elements, and served communist
political interests. Khairul supported this, adding, “I am
not responsible if something happens if the shooting
goes ahead in Solo.”
Erros Djarot denied these accusations, stressing that
The Wahid Institute
Lastri was purely a story about love between humans
against the backdrop of 1965. He also confirmed that
he did not support communism, but that the film was a
form of art and free expression. Whether or not it was
communist, he said, was up to the relevant authorities
to decide, including the censorship agency.
Yet Erros also apologised. “I am sorry that Solo citizens are still sensitive in regards the terrorist tragedy, a
tragedy that has worried everyone, including us. But I
don’t intend to revive communism. I only wish to portray values of love, compassion and gentleness which are
increasingly absent from other films. At the moment Indonesian films promote sex in love dramas. I am sad to
be accused of spreading communism. Talking about politics is not within my capacity at the moment. I am an
artist. If you want to talk politics, talk to me later when I
am in my position as head of PNBK. Not now.”
Despite this, Khairul RS and co still opposed the
shooting of Lastri, and the meeting failed to produce any
successful resolution. Both sides will now pursue legal
alternatives as necessary.
Besides LUIS, FPI and LHBB, the Anti-Communism
Front (FAK) also opposes Lastri. It comprises several
Islamic elements, including LHBB, FPI, Mega Bintang
(lead by Mudrick Sangidu), and others. They believe if
the film contains communist elements the government,
parliament and society must oppose it. Similarly if it
misrepresents the events of 1965 which saw PKI slaughter 17 people in Solo.
Following the accusations that the film differed to
the synopsis given to police, Police Commander Ahmad
Sukrani of Solo police said that if they were proven true,
Solo police would seek clarification from Indonesian
police headquarters. When asked if he would cancel his
plans, Erros Djarot firmly said the filming would continue as it followed procedure and those protesting were
only a handful of citizens.
On Sunday, November 16, although several Islamic
elements protested the shooting continued and no one
got in the way of the film crew. Many citizens were happy, some asked if they could take photos, others asked if
Cases in this month
■ Monthly Report on Religious Issues, Edition XVI, November 2008
they could play music. None were scared of Erros or his
crew. Despite this, and with the excuse of crew safety,
Erros eventually stopped the shooting. He said certain
physical threats had been made against him, his actors
and crew. He did not want anything to happen to disturb the peace in Colomadu. “So who’s the communist?
Communists like to use threats and violence. Have we
ever been violent while we’ve been here? No, instead
we’ve made the community happy,” he said. Erros plans
not to keep quiet about the physical threats and will
address them through legal channels.
An announcement, posted on Sunday at 18.00 at
the Colomadu Sugar Factory and signed by the factory’s
administrator Hanung Trihutomo, mentioned that the
shooting of Lastri had stopped and was not to be continued. In response, Erros said, “The banning of the film
is a test for freedom of art and democracy in Indonesia.
I’m surprised that in this reformation era there are still
these kind of bans. It’s just like in the New Order. This
ban has taken us back to the New Order.”
Lastri itself is a film about love. It stars Iga Mawarni
and Lukman Sardi and is set in 1965 when PKI was powerful. It tells of love between two people, one of whom
was a member of Gerwani, which was at the time considered to be a PKI group and a member of the Communist Student’s Movement (CGMI). They went out, but
were separated during the arrests. The boy was listed as
missing and so Lastri, his girlfriend, was put to work as
a servant of an Army Captain who had fallen in love
with her. But Lastri did not want to marry him. (source:
Solopos, 15-17/11/08, Kompas, 17/11/08, Suara Merdeka,
17/11/08, and interviews with several citizens). ■
6. Eight Members Arrested, FPI Besiege State
Court
F
PI surrounded the Tasikmalaya State Court during
the trial of eight FPI members suspected of involvement in damaging property at Wetan Market, kidnapping, and abuse. The eight suspects have already been
detained for about two months at Priangan police station.
To ensure the situation remained under control one
pelaton of riot police stood guard at the entrance. Any
visitors of FPI members were required to walk through a
metal detector before entering. Only a restricted number
of visitors were allowed to enter in order to avoid conflict breaking out.
The eight FPI members on trial include Muslim, Miftah, Aceng Aji, Mamat and Entang, who are suspected
of kidnapping and locking up a women, and destroying
a café in Ciawi, Tasikmalaya. The other three, Wawan,
Diki and Endang, have been accused of destroying a
food cart on Pasar Wetan Rd, during Ramadan.
Chief Police Commissioner Teddi Setiady said that
the case was still developing as there were dozens present
at the time of the destruction. “At the time of the incidence we secured them along with the tools we believed
they used. Priangan police are further investigating in
order to determine the suspects,” he said.
Teddi mentioned that during the investigation FPI
witnesses were taken to the Priangan police station.
“And after several were proven to be involved they
were immediately detained. Because the case dossier is
complete, we are currently sending both the suspects
and the dossier to the court. As of today they are their
prisoners.”
The head of Tasikmalaya FPI Nurul Mubin urged the
judge to wipe all accusations against the suspects. “They
were acting to enforce good deeds and fight against bad
ones (amar ma’ruf nahi munkar). They did it because the
police weren’t doing their job in policing violations. The
cafés were still open during the day in Ramadan. So we
ask that the suspects be freed.”
Kidnapping
This case began on September 22, 2008 when at
around 03.00 Nunu (30) was forced from his home
and taken to Muslim’s (40) house in Wage, Kadipaten,
Tasikmalaya. FPI members then interrogated him about
stealing Muslim’s wood logs. Nunu admitted and said
he had already sold the wood to his neighbour, Syarif
Hidayat (42).
Three people led by Miftah then approached Syarif’s house. Nunu himself was locked in a small room
and beaten black and blue by two people with covered
faces. Not long after, Syarif was also put in the room and
beaten.
Nunu and Syarif were then forced to pay Rp 2.5 million in compensation to Muslim, and given until 07.00
to do so. If they paid, they would be released. Eventually
Syarif’s son produced the money and the two were free
to go. Feeling cheated, Nunu and Syarif reported the
incident to authorities. They claimed the wood was only
sold for Rp 240.000.
Several days later, the suspects and their associates
destroyed a café owned by Eti (35), arguing that it was
open during the day in the month of Ramadan. They
threw rocks and broke the café’s widow. Meanwhile
other suspects taunted Abas (38) who was smoking. He
was then beaten black and blue.
In their confession, Aceng and associates said they did
abuse Nunu, Abas and Syarif Hidayat, and did destroy
Eti’s café. They said they did so to teach a lesson to those
who sin. “It was punishment for thieves and for people
who don’t respect others who wish to worship. Because
no one else policed the cafes that remained open during
Ramadan we had to get involved,” Aceng said. (source:
www.okezone.com, 28/10/08, 24/11/08). ■
The Wahid Institute
Cases in this month
Monthly Report on Religious Issues, Edition XVI, November 2008 ■
7. Ahmadiyah Makes the Hajj, FPI Storms
Department of Religious Affairs
S
everal elements from FPI, HTI and other Islamic
social organisations held a demonstration at the
Department of Religious Affairs because they allowed the Indonesian Ahmadiyah Group (JAI) to make
the haj to Mecca. “This is allowing infidels to go to the
Holy Land. It must not happen,” stressed FPI secretary
general Sobri Lubis on Monday (24/11/08).
The demonstration to demand explanation started
first with a mass gathering at Istiqlal Mosque in Jakarta,
and then moved to the Department of Religious Affairs,
only a few hundred metres away. Sobri claimed that FPI
would send 500 people to demonstrate. After the demo
they would continue the demonstration at the Jakarta
city hall. There they would demand that the Jakarta governor Fauzi Bowo issue a decree on the banning of Ahmadiyah from Jakarta. (www.okezone.com, 24/11/08).
Two months before, about 50 people from Islamic
organisations (FPI, LPI, Garis and FUI) approached the
Saudi Arabian embassy in South Jakarta and the Department of Religious Affairs office in Central Jakarta. They
went to meet the Minister of Religious Affairs M Maftuh
Basyuni to demand that the government ban Ahmadiyah from making the haj to the Holy Land. They even
demanded that the Department of Religious Affairs give
the same instructions to local religious affairs offices.
“We have proof that Ahmadiyah members went
on the haj to Mecca. And now 100 more people have
registered as Ahmadiyah followers in Kuningan. That’s
not even counting other areas. But we’re not going to
reveal those figures now. We will wait until 2009. Let us
see what the Department of Religious Affairs is doing,”
said FPI member Habib Mahdi Alatas (16/09/08).
He stressed that he was not interested in forcing
others to embrace Islam, but was not willing to see Islam insulted by allowing Ahmadiyah members to go to
the Holy Land. About 15 demonstrators were allowed
into the office to meet the Minister of Religious Affairs. However, he was not present and they left because
they did not want to be met by the director general
of community counselling for Islam. Eventually they
went back to giving speeches in front of the main gate.
Worried that they would not meet the minister, they
became emotional, and started pushing and shoving
police. After 10 minutes they dispersed, threatening to
return with more people. (www.detik.com, 16/09/08),
www.eramuslim.com, 16/09/08). ■
8. Planned Retribution Against FPI Cancelled
T
here have been few significant developments to
suggest the police have taken action concerning
FPI’s attack of Sapto Dharmo Yogyakarta (see
MRoRI edition 15). On the contrary, as told by a Sapto
Dharmo spokesperson who wishes to remain anonymous, volunteers from East Java who considered the
attack intolerable approached Sapto Dharmo a week
after the attack, to extend their solidarity.
Paying their own way, they arrived in Yogyakarta
and discussed their intention to get revenge for the
FPI attack. However, after expressing their intentions,
in a lengthy and heated discussion they were forbid-
den to go ahead with their plans. Over and over, Sapto
Dharmo members tried to persuade them not to seek
retribution and to leave God to punish FPI.
Although the discussion was initially intense because the group consisted of various elements and had
come from East Java, they were eventually convinced to
go home. Though disappointed, they understood Sapto Dharmo’s objections. They cancelled their planned
retribution, but still felt FPI’s attack could not be tolerated.■
9. Accused of Deviance, Samsul Adherents
“Repent”
N
ine followers of Samsul’s deviant sect from
Teumpeun and Kebun Teumpeun in East Aceh
admitted they had strayed and returned to true
Islamic teachings based on the Qur’an and hadith
by reciting the reconciliation pledge in Teumpheun
Mosque on Friday night (21/11/08). Representatives
The Wahid Institute
from the Ulama Deliberation Council (MPU), Muspika, the Aceh Adat Council (MAA), society and all
village officers from Teumpeun and Kebun Teumpeun
were present.
Public figure M Nasir M Nur mentioned that the
event also featured peusijuek or tafa‘ul (hoping for the
■ Monthly Report on Religious Issues, Edition XVI, November 2008
good) for former members of the deviant sect who were
stabbed by Samsul during a disturbance in Teumpeun.
One Samsul member and a citizen were stabbed.
As many as nine out of 12 ‘alumni’ signed the written pledge, witnessed by hundreds of locals. It was
then read out by Nurdin M Nur (51) and the other
repenting followers. Abdullah Rasyid from Kruet Lintang was present to give the religious sermon. In his
speech he asked all citizens to not readily believe in anything that conflicted with the Qur’an and the Prophet’s
Sunna.
The nine who repented were Nurdin M Nur (51),
Ismail Ibrahim (25), Anwar Sulaiman (35), Tati (30),
Syukri Sulaiman (25), Fitriani Sulaiman (20), Nuraini
Sulaiman (38), Sulaiman Amin (58), and Ainsyah (50).
The three who have not yet repented are Hasanuddin
Sulaiman (33), Fajaruddin Sulaiman (31) and Iyas (35).
According to reports, Samsul’s teachings do not accord with Islamic teachings. For example, prayer obligations may be fulfilled with intention alone, and ritual
bathing (after menstruation, coitus or giving birth) need
not be devoted to God, because sleeping with one’s wife
does not involve Allah.
Since the release of a fatwa by MPU of East Aceh the
police have been handling the case. Yet Samsul’s whereabouts remain unknown. (www.serambinews.com,
23/11/08, www.modusaceh-news.com, 19/11/08). ■
10.MUI Urges Indonesian Muslims to Avoid Yoga
I
n response to the fatwa that the Malaysian National
Fatwa Council (NFC) issued against Yoga, MUI has
urged Indonesian Muslims to not do Yoga until the
matter has been cleared up and MUI issues a fatwa. Malaysian NFC issued the fatwa forbidding Muslims from
participating in Yoga because it was deemed to contain
elements of other religions and meaningless mantras
that could lessen their faith
Not all MUI members feel this way. The head of MUI
in West Java, KH A Hafizh Usman said he had no problem with yoga so long as it contained no polytheistic
elements. His based his reasoning on the Islamic legal
saying al-ashl fi al-asy’ya al-ibadah hatta yadulla al-dalil ‘ala
tahrimih (everything is allowed, until there is reason to
forbid it). As for the apparently Hindu elements such as
moving with shut eyes and controlled breathing, Hafizh
Usman said that those movements could be accompanied by reciting laudations to Allah in one’s heart.
A number of parliament members opposed MUI’s
stance, arguing that it was only a sport to help increase
powers of concentration. “Yoga is a sport. Yoga can only
be forbidden if it is polytheistic. It’s only a sport. It’s
going too far to ban it,” said Latifah Iskandar, member
of Commission VIII. He also suggested MUI do their
job without deviating, so as to avoid causing ethnic or
religious conflict.
Anita Buntarman, owner of a Yoga Facility, admitted
she was shocked to read about the fatwa in Malaysia. She
feels it is over the top “If what they mean by mantras is
chanting, then they should use ‘chanting’, it’s the correct translation.” The chanting does not change, and is
repeated over and over. For instance the expression om
yoga om is used only to focus concentration by letting go
of all outside thoughts before physical stretching.
Anita said that Yoga was not the same as adhering
to Buddhism or Hinduism. In Indonesia it is a sport to
unite and emphasise cleanliness of the mind and soul.
“It’s the same as if we want to do any other kind of exercise. We also have to clear our mind first. It’s the same
as self defense. There is initial meditation to calm the
mind.”
Presenter Melissa Karim, who has attended yoga
for several years, also said it was purely sport and had
no Hindu elements to it, though it did originate from
Hindu spirituality. Of the 14 people in her Yoga group,
there were Muslims, Buddhists and Catholics, but all
were safe from any religious influence.
Similarly, Dr Wayan Sayoga of the Anand Krishna
Center said that Yogya was for all religions. “The essence of Yoga is to be in the presence of God and to
empower the self to attain truth that can be applied to
everyday life”. Malaysia’s response to Yoga may be appropriate for Malaysia, but is very inappropriate for
the Indonesian context. (source: www.okezone.com, 2324/11/08, www.detik.com, 23-24/11/08, www.antara.
co.id, 25/11/08).■
11. Bulukumba Government: Inconsistent
Application of Syariat
A
zis Kahar Muzakkar, head of the Islamic Syariat
Enforcement Committee and member of parliament from South Sualwesi, admits he is concerned with the current condition in Bulukumba. He
feels syariat local regulations are not being implement-
ed as they should. In a trip to Bulukumba on Friday,
November 7, Azis investigated the local government, a
government he feels is incon sistent in enforcing Islamic law. He also deemed that the legislative council did
not monitor the local government well enough.
The Wahid Institute
Cases in this month
Monthly Report on Religious Issues, Edition XVI, November 2008 ■
According to Azis, when Islamic law is implemented,
criminal action decreases. Theft and drinking alcohol
no longer occurred. However, now the opposite is true.
Theft has become rife, so too with drinking and other
criminal acts. “This indicates that the local government
is not being firm in enforcing Islamic law, and neither
is parliament monitoring it well enough,” he said. Basi-
cally, according to Azis, Islamic syariat does not does
not just involve the presence of local regulations, but
the local government must have serious intentions to
implement it. ■
12.YuK Contests Racial Slur
T
he Yogyakarta Forum for Diversity (YuK) is known
as a place for those who opposed the Pornography
Bill being legislated into the Pornography Law.
The bill has already been legislated, but YuK feel that
the legislation has let to specific issues in Yogyakarta.
One has been the racial slur by the Yogyakarta head of
the Pornography Bill special committee last October.
YuK protested strongly at the slur that occurred
during the public examination of the bill. At the time
the Parliament Working Committee headed by Balkan
Kaplale visited Yogyakarta (one of several sites) for the
Public Examination of the Pornography Bill on Monday, October 13, 2008. Community figures, academics,
NGOs, religious leaders, students and various other social groups were openly invited. Balkan Kaplale headed
the formal forum in which those who supported and
those who rejected the bill were present. Things became
heated when Albert Duwith – a representative of Papuan Yogyakartans expressed his criticism of several of
the bills articles. Balkan Kaplale responded with the
following racial slur, as written in a YuK release:
“So, brother Albert, I remind you once again of the years
63-64 in Yogyakarta, at the time Alex and Naiboho of Papua
were talking just like you, brother, were earlier. They said they
were almost shot because they wanted to separate from Indonesia. Don’t do say that, please.. it’s too much.. there’s no point,
why do you want to separate from Indonesia. The other day the
prime minister of East Timor came to Commission X, crying,
that his people were poor. Boohoo.. You know?.. It’s true, learn
from Ambon. I’m actually from Saparua, you know. And I’m
offended when I hear of people wanting to separate.
Learn from Java. Alex said to me that he would be shot
dead, would go out and die in an accident. Don’t do it, don’t
separate. Also the issue over culture means nothing, there’s
lex specialis and lex generalis. Because we’re one team, this
will be explained further by others. Thank God he’s like this
now, he understands for sure. Learn well, I’d even suggest you
marry a girl from Solo to help you understand other cultures
[Forum shouts: DPR is Racist!]. Actually I was head [Forum
shouts: DPR is Racist!] of the Indonesian Maluku Forum at
the time.
Consequently ... Shut up! We’ll give you an opportunity to
talk later, we’re here until tonight, be quiet, this is the right of
the head of parliament, the head of the special committee. Be
quiet, this is the same as in Turky in two departments, the Department of Religious Affairs and the Department of Police.
We’re in a tough spot at the moment. The American Church
Council invited me and Mr Ismail, Mr Kiai Safriansyah, Mr
Agung Sasongko, and Dewi Jakse from PDIP. We were invited
by the American Church Council. What did they say? You and
Your country are moving quickly. When this is finished, your
country will be great, we have only just managed to control
children. Are we not proud to be Indonesian? (YuK release, 23
October 2008).
YuK considered this to be racist, and protested at the
Yogyakarta local parliament on October 23 and sent
several protest letters to various parties (Indonesian Police, Human Rights National Commission, President,
Parliament, and Attorney General). In their statement
they wrote, “We feel the statement was a racial slur,
which has irreparably damaged humanity, diversity and
equality, and is not at all indicative of civilised thinking
from a person leading the protest against legislation of
a bill which concerns the wellbeing and dignity of all
Indonesians.” YuK has yet to receive a response to their
letters.
Although the bill is now a law it still faces resistance
in several areas. ■
13. Quarrel Over Snake Statue, Two Groups on the
Brink of War
C
onstruction of a snake statue in the center of
the intersection of Niaga road and Kempol
Mahmud road in Singkawang has brought two
mass groups to the brink of war (5/12/08). Police reacted immediately and prevented the potential clash.
The Wahid Institute
Tension began when FPI, the Melayu Defenders Front
(FPM), and the Alliance of Singkawang Pioneer NGOs
decided to remove the unfinished statue after Friday
prayer. They invited thousands from throughout the
city of Singkawang and surrounding areas to witness
Cases in this month
■ Monthly Report on Religious Issues, Edition XVI, November 2008
the event.
A group began to gather, included head of II
DAD Singkawang Herman Buhing, and members
of parliament Bong Cing Nen and Noreseng Yosef.
They formed a human fence around the snake statue.
Singkawang police, backed by Company 1 of the riot
police, secured the situation. At one point members
from FPI, FPM and the Alliance arrived in a pick up
truck complete with sound system and several posters.
It was only at Sejahtera road that they were stopped
by riot police who used shields, rattan sticks, and long
rifles. The police blockade coupled with the throng of
people forming the human fence hampered those who
wished to demolish the five meter high statue.
In the middle of all this, one FPI orator shouted
their demands. They firmly demanded the construction be stopped and the statue destroyed. They reasoned that the project had no authorization from the
relevant authorities, that it violated regulations, and
was situated in the middle of a public space. “Take
Benny Setiawan to court. He funded the construction,” the orator shouted. In return, an unidentified group taunted “Come on! Come if you’re brave
enough. Please demolish it!” Anticipating a physical brawl, police localized and expelled the orators.
Lacking authorization, the Alliance and FPM were
ordered to disperse, but FPI stayed until 15.00 in accordance with permission they had been granted. The
masses, who had been watching from the road side,
began to leave at 14.30 after officials told them to go
home.
Police later facilitated a meeting with the head of
Singkawang FPI Yudha R Hand, and representatives
from FPM and the Alliance in the city government
office. Though asked to attend, the mayor Hasan
Karman was absent. Eventually the police decided to
temporarily halt the construction of the snake statue
for security reasons. However due to lack of a written
agreement between the two parties, the meeting is to
be rescheduled.
This is not the first time the construction of a
snake statue has been opposed in Singkawang. In
2002 Benny Setiawan and Iwan Gunawan also failed
to construct a snake statue due to mass opposition.
The snake is actually often used as a special feature of
Singkawang. For instance the name of the city soccer
club is ‘snake knights’ and the city frequently holds
snake festivals. One citizen, Arnol Madasahar, said
that the statue was a work of art, a product of human
culture, and the same as any other works of art. “It’s
better that we be introspective and communicate for
the sake of a plural, harmonious, cultural and prosperous social life. (source: www.equator-news.com/index.
php?mib=berita.detail&id=6899, 06/12/08). ■
14.MUI Bans “Adultery” Songs, Samsons Rebels
M
UI urged artists in Indonesia to avoid making
songs about adultery. In response the Samsons band openly rebelled.“Basically, stop the
stupidity and stop making people backward. If you’re
going to categorize songs, don’t do it like that. Surely
there will be times when others rebel like me,” said the
Samsons vocalist, Bams, on Tuesday (11/11/08).
If MUI later chooses to release a fatwa on the issue,
this ex-boyfriend of Nia Ramadhani will remain indifferent. “I’d be really stupid if I didn’t. I don’t make
songs to make people commit adultery. It’s just like
a short story, that’s all,” he said. (www.okezone.com,
12/11/08). ■
15. Mojokerto MUI Discusses Local Regulation
on Qur’an Certification
A
10
ccording to Radar Mojokerto (06/10/08) MUI
of Mojokerto has suggested introduction of a
new local regulation on Qur’an Certification
in order that Muslim children learn to read and love
the Qur’an. The law would regulate certification for
primary and junior high school children in reading
the Qur’an, and for the latter, in reciting one chapter.
Should the regulation be passed, the local government would issue certificates for those children able
to meet the reading/reciting requirements. Of course, the regulation would apply especially to Muslim
students�.
MUI sent the suggestion to the Mojokerto regency
government and the local parliament for immediate
discussion. According to the head of Mojokerto MUI,
Achmad Dimyati Rosyid, the idea had been discussed
for quite some time, but the response from executive
and legislative branches had been less than sufficient.
Yet MUI is determined to persist as they feel in the
long term Qur’an certification will produce a generation of Muslim youth who love the Qur’an.
There is nothing wrong with wanting Muslim chil-
The Wahid Institute
Cases in this month
Monthly Report on Religious Issues, Edition XVI, November 2008 ■
dren to be able to read the Qur’an or to recite Qur’anic
verses. In fact, there is nothing wrong with wanting all
Muslims to be able to recite the entire Qur’an. However, problems arise when people are legally forced to
fulfill optional religious obligations. This would mean
anyone unable to read or recite the Qur’an would be a
criminal and punishable under the law. It becomes even
more problematic if being able to read and/or recite
the Qur’an becomes a prerequisite for obtaining certain
things in life. In this case such a local regulation potentially violates human rights. ■
16. Accused of Insulting Islam for Claiming to
be a Saint
S
ociety’s unwillingness, almost intolerance, in
accepting diversity often sees them pressuring the state apparatus to take action. This was
certainly the case in Larangan, Madura. Saturday night,
November 1, a group of people from the Madura Ulama
Deliberation Forum approached the Pamekasan police
station to demand that Police Chief Commissioner
Tomsi Tohir investigate Dul Karim (35) on the suspicion of defamation of Islam and sexual assault.
FMU’s idea of religious defamation concerned
several popular beliefs that have recently spread
throughout traditional Muslim society. Apparently
Dul Karim defamed Islam by claiming to be a waliyullah (Allah’s saint) who could communicate spiritually with Prophet Khidlir. FMU also received reports
that when repeatedly reciting the confession of faith
with his followers, Dul Karim would always turn off
the light. He was also said to frequently dance and
play with his mobile phone during this time too.
One might question what part of this defames Islam, but Fadholi, an FMU representative, was adamant
that Dul Karim and his teachings had deviated from
the main principles of Islam, though he did not explain
which principles he was referring too.
Even stranger, there was no proof of the sexual abuse
claims. It should not be surprising if this accusation was
made as an added claim to strengthen pressure on police
to arrest Dul Karim. Such a claim serves two functions.
First, it convinces many that Dul Karim’s teachings really are heretic because the leaders of many sects accused
of heresy have also been involved in sexual abuse cases.
In such cases, police usually stop all religious activities
and seal the places in which they are held claiming that
they disturb society. But before police act, society has
usually already taken some form of illegal action – often intimidation or destruction. Thus police act more
because of mass pressure than because of legal considerations.
Second, if the religious defamation claim is not
proven, Dul Karim will still be processed because sexual
assault clearly violates the law. Either way, whether he
is arrested on both or only one claim, the result is the
same – Dul Karim can no longer teach his beliefs.
On the basis of FMU’s report, Pamekasan police are
currently investigating several witnesses. Tomsi Tohir
himself said that Dul Karim would be investigated in
the near future. (Jawa Pos, 3/11/08). ■
17. Political Kiai Issue Fatwa Against Abstaining
to Vote
H
ow easy it is for practical political interests
to lead to a religious fatwa. This was once
again the case with the fatwa forbidding vote
abstaining. The fatwa was a issued by several kyai (religious teachers) from PKB in East Java under Imam
Nahrawi in response to Abdurrahman Wahid’s (Gus
Dur) request to his followers to abstain from voting.
Imam Nahrawi, head of Muhaimin Iskandar’s faction of PKB, organised 60 pro-Muhaimin kyai to discuss
the law on vote abstaining on December 1, 2008 at Hotel Utami Surabaya. It was this meeting that led to the
fatwa being issued.
On another occasion the CEO of East Java NU
branch said that abstaining was a political choice and
that the law depended on the reason for abstaining.
“The law on vote abstaining is relative, it can’t immedi-
The Wahid Institute
ately be considered illegal, but we must look at the reason first. If for example people are worried that by not
voting a tyrannical leader will be chosen, I ask tyrannical
in whose opinion? It can’t be tyrannical just for one individual or group. That’s not tyrannical. So not all vote
abstaining can be considered haram (forbidden).”
The presence of religious sentiments in practical
politics is always potentially destructive. When coupled
with religious dogma, political logic often leads to the
exploitation of religion by lowly political motives. The
mixture of the two and the absolutist claims this produces has the potential to generate political friction.
Political hostilities are all of a sudden experienced as
sabilillah war (war in the name of Allah). ■
11
Analysis
The Masohi tragedy hits home hard. Amidst efforts to heal the wounds of the past religious conflict
and dialogue between religious figures encouraged by the establishment of the Forum for Religious
Harmony, in Masohi, a city in Central Maluku, open religious conflict breaks out. We need not hide
the fact that religion has been an important factor in this recent outbreak. That Masohi citizens live in
set geographical regions based on religion is only a time bomb waiting to explode.
The case of the primary school teacher accused of insulting Islam and FKUI’s overreaction is only
the tip of the ice burg representing the problems with Muslim-Christian relations in Maluku. Although
some time had passed without religious conflict in Masohi, this did not mean problems over religious
identities had been remedied. Rather, the absence of conflict basically represented a delay for momentum to build up once again. This is evidence that our religious life is still plagued by many problems.
The incidence in Bekasi is also indicative of this. There is substantial suspicion between adherents
of different religions. Social activities run by minority groups are always suspected of being a front for
religious propagation. Unfortunately, the government, which should act as mediator in inter-religious
competition and difference of interests, is often unable to do so suitably. Most concerning, the government is not only biased, but is easily manipulated by specific groups/individuals.
The problem with inter-religious relations, especially between Islam and Christianity, is not a new
thing. Competition has existed since long ago in social, political and cultural relations. Several regulations have been introduced to minimise such conflict, including the regulations on foreign aid, religious
propagation and houses of worship. However, these regulations will never be able to completely resolve
inter-religious conflict if religious communities do not internally reform themselves, particularly in the
way they view “the other”. ■
Recommendations
1. Although the Masohi conflict is full of religious nuances, this does not shut off possibilities that
some parties will benefit from the conflict, economically and politically. Further, in the lead up
to the 2009 elections, this kind of conflict can become a tool for security businesses and political
transactions. Thus the possibility that some groups may wish to “nurse”, or inflame the Masohi conflict must be given serious attention. The government and important religious figures must be on
guard against this. A short term resolution to stop the violence is crucial. Yet, much more important
is resolving the roots of the conflict so that in the long term similar instances do not occur. Society
must be made more immune to provocation which ignites hatred and hostility.
2. In the midst of the struggle over interests, competition and even conflict between religious adherents,
the government must be neutral, and must be a neutral mediator. At all levels, the government must
be resolute, so as to not be influenced by those who wish to force their desires and interests upon
the government. Government and government apparatus must not be a party in religious conflicts.
Should the government be easily pressured and manipulated by certain religious parties, it only goes
to show that the government lacks the ability to remain neutral. ■
Akhdiansyah (West Nusa Tenggara), Suhendy (West Java), Nur Kholik Ridwan (Central Java and Jogjakarta Special Region),
Alamsyah M. Dja’far, Subhi Azhari, Rumadi ­(Jakarta), Zainul Hamdi (East Java), Syamsul Rijal (Makassar)