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Freedom of religion in Indonesia is an important and sensitive issue. Indonesia's religious diversity often leads to disputes and conflicts that disrupt harmony and unity. It is considered the emergence of diverse understandings and unfulfilled rights from religious differences. A theological approach can be an effective tool in facilitating the transformation of religious awakening and promoting religious freedom in Indonesia. This research aims to determine how theological perspectives influence the understanding and practice of religious freedom, which is communicated effectively. The research method used is descriptive, analysing the index of religious freedom in Indonesia with a theological analysis of religious freedom. The study's results highlight the importance of a theological approach in fostering a spiritual attitude and influencing expressions of religious freedom. The values of harmony, tolerance, and respect have encouraged efforts to build respect but still raise concerns about the emergence of conflict with the development of community interaction. Implementing effective strategies to place theology that encourages religious freedom in Indonesia is essential. [ABSTRACT FROM AUTHOR] more...

This research delves into the nuanced interplay between religious freedom and legal norms in Indonesia, with a specific focus on the Sikh practice of carrying the kirpan. This ceremonial dagger, integral to Sikh faith and identity, presents a unique challenge within Indonesia's diverse legal and socio-cultural landscape, marked by the country's commitment to Pancasila, which emphasizes religious freedom, unity in diversity, and social justice. By employing a normative juridical approach, this study scrutinizes the tension between the kirpan as a manifestation of religious expression and public safety concerns, utilizing comparative analysis to explore international perspectives and solutions. The investigation reveals a critical need for Indonesia to refine its legal and policy frameworks to more effectively accommodate religious practices like the kirpan. Drawing lessons from countries such as India, the UK, Canada, the US, and Sweden, the research advocates for inclusive legal reforms, enhanced public education, and robust intercultural dialogue. These strategies aim to reconcile the practice of carrying the kirpan with public safety imperatives, reflecting a deeper understanding and respect for religious diversity. The findings underscore the significance of integrating Indonesia's foundational principles of Pancasila into the contemporary discourse on religious freedom and minority rights. The study posits that respecting the kirpan within this ideological framework not only aligns with Indonesia's commitment to diversity and tolerance but also strengthens national unity and social harmony. This research contributes to the broader discourse on balancing religious expression and public safety in pluralistic societies, offering a comprehensive blueprint for policy and legal reforms that honor both religious freedom and collective well-being. It emphasizes the importance of dialogue, education, and legal inclusivity in fostering a society that upholds the dignity and rights of all individuals, irrespective of their religious practices. [ABSTRACT FROM AUTHOR] more...

Indonesia faces a number of acute developmental challenges, hence, there is a need for evidence-based policies to address a range of socio-political issues. This article examines the rise and fall of an ill-fated bill introduced into parliament in 2020 (the "RUU-HIP") which sought to reshape the nation's understanding of the state philosophy, Pancasila, while promoting "policy based on national science and technology." The article argues that Pancasila, which mandates "Belief in the One and Only God" as its first tenet, has a number of unintended and damaging consequences; it limits freedom of religion and thought; bolsters the position of powerful mainstream religious organisations; contributes to extremist, marginalising religious stances; and acts as a potent and pervasive barrier to innovation at all levels of social and political life. As a lens through which to view Indonesia's national ideology, the article examines the RUU-HIP and takes account of the historical roots of the state ideology and the pivotal role of its main progenitor, Soekarno. It examines some of the deleterious effects of Pancasila outlined above and concludes that the first sila, along with a controversial Blasphemy Law, ought to be amended and repealed respectively, to allow for greater freedom of religion and thought. The article concludes that while amending Pancasila may, contrary to prevailing legal thought, be theoretically possible, in the current socio-political climate this would be unthinkable for most Indonesians. [ABSTRACT FROM AUTHOR] more...

Islamic law in Indonesia has experienced a significant transformation in the context of national legal development. As the majority religion, Islam influences legal norms and values in the national legal system. The integration of Islamic Law into the national legal framework displays a role that continues to grow, despite challenges and obstacles. This research reflects qualitative literature, combining normative, sociological, historical and philosophical approaches. The results show that the transformation of Islamic Law into national law is not just a formal recognition, but rather the insertion of its principles into regulations without being explicit. This integration process faces several challenges, including wide variations in interpretations of Islamic Law and different approaches to the application of its principles. Another challenge involves adapting Islamic values to constitutional principles that protect religious freedom. However, the influence of Islamic law in various aspects of life such as marriage, inheritance, sharia economics and dispute resolution remains visible. This integration continues with efforts to incorporate the principles of Islamic law into Indonesian national law in accordance with the basic principles of the state. In facing these challenges and obstacles, it is important to maintain dialogue between stakeholders, understand differences in interpretation, and find a balance point that respects Islamic values and constitutional principles. The development of national law based on religious values requires awareness of ethical aspects in achieving social justice for all Indonesian people. [ABSTRACT FROM AUTHOR] more...

This research raises issues related to the protection of the right to state freedom for Indonesian citizens according to Indonesian national law. Specifically, this research discusses the history of the arrival of the Sikhs and the use of Kirpan in the public space as one of the teachings of the Sikh Religion which is mandatory for Sikhs to follow wherever and whenever. The regulation on the use of Kirpan is still unclear and ambiguous, so there is no legal certainty that protects Sikhs. Sikhs who wish to own and use a Kirpan are required to obtain a permit with the competent authority according to predetermined administrative requirements. However, this only applies to Sikhs who are over 17 years old, while Sikhs who are not yet 17 years old cannot obtain this permit. This has resulted in Sikhs who are under 17 years of age not receiving legal protection in exercising their religious rights. With this legal vacuum, the implementation of human rights in Indonesia is imperfect and not in accordance with Pancasila and the 1945 Constitution of the Republic of Indonesia. This research was conducted using normative juridical methods through literature studies and seeking expert opinion. This study uses a historical approach and a conceptual approach regarding the entry of the Sikh Religion and its teachings. This research is based on primary legal materials in the form of laws and regulations, international regulations, and judge's decisions, as well as secondary legal materials in the form of books, journals, and theses which contain previous research. The legal materials were obtained through library research. The type of analysis used is qualitative, namely by interpreting or interpreting the legal material obtained. The method of interpretation used is the method of grammatical interpretation and the method of historical interpretation. The results of this study state that the Indonesian government must make a law and regulation on the regulation of the use of weapons as a symbol of a religion such as Kirpan without any magical or heritage elements. This is for the sake of implementing religious freedom for Indonesian citizens in Indonesia. [ABSTRACT FROM AUTHOR] more...

The development of the Sharia economy, accompanied by the wide scope of economic activity in Indonesia, has had a huge influence on the increase in Sharia economic disputes, including during the Covid-19 pandemic. The Supreme Court has responded quickly by issuing various Regulations related to electronic trials to solve the accumulation of cases, especially Sharia economics in the Religious Courts. With this e-court application and electronic trials, it is hoped that it will be able to avoid crowds of people at the court office causing physical contact between justice seekers so it is feared that it could become one of the distribution chains or new clusters of the Covid-19 virus. Electronic information as legal evidence in civil cases is categorized as written evidence. Electronic information or electronic documents are considered valid as long as the information can be accessed, displayed, guaranteed for its integrity, and accounted for so that it can explain a situation. In Islamic law, electronic evidence can be used as evidence because it is included in other evidence according to Islamic law experts. So electronic evidence can be used as evidence in the settlement of Sharia economic disputes, especially in transaction activities using contracts in accordance with Sharia principles such as contracts of buying and selling, leasing, cooperation, debts, and so on. [ABSTRACT FROM AUTHOR] more...

Acts of intolerance in Indonesia are usually carried out against non-Muslim groups and Christians who are targeted, especially in cases related to the destruction of places of worship. Secularism has offered a solution to religious radicalism by drawing an absolute separation between religion and the state. However, viewed from a post-secularism perspective, secularism cannot be the right solution to religious radicalism. Post-secularism has played an essential role as a way for religion to enter into public life, but it has not comprehensively discussed how religion should function within it. It is hoped that religious freedom can be fully implemented in Indonesia, because Pancasila guarantees it so that confessional pluralism can be realized in the context of sphere sovereignty. The study's findings offer principled pluralism to provide an understanding of the place of religion in a post-secular society and how it should function within it to resolve religious intolerance. [ABSTRACT FROM AUTHOR] more...

Copyright of Revista Jurídica (0103-3506) is the property of Revista Juridica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.) more...

Government laws and regulations discriminating against religious minorities are on the rise worldwide. Scholars have debated whether or not society-based discrimination is a pre-condition for government-based discrimination. Examining an original dataset of regulations discriminating against the Ahmadiyah community in Indonesia, this article argues that calls from within society to restrict the freedom of religious minorities are neither a sufficient nor a necessary condition for the rise of discriminatory government regulations. Instead, governments may emulate other governments and adopt laws and regulations discriminating against religious minorities without any immediate societal pressure preceding it. Hence, future research needs to consider the interdependence between jurisdictions as an important driver of laws and regulations discriminating against religious minorities. [ABSTRACT FROM AUTHOR] more...

This research explains the comparison of regulations on mosque loudspeakers between Indonesia and Muslim countries in the world. Guidelines for the use of mosque loudspeakers in Indonesia are regulated in the Instruction of the Director-General of Islamic Community Guidance at the Ministry of Religious Affairs Number 101 of 1978 concerning Guidance on the Use of Loudspeakers in Mosques and Musala and the Circular Letter of the Minister of Religion Number 5 of 2022 concerning Guidelines for the Use of Loudspeakers in Mosques and Musala. Primary data of this study includes the 1978 Instructions and the 2022 Circular Letters. Secondary data is obtained from relevant literature sources and regulations on the use of mosque loudspeakers in several Muslim countries in the world, namely Saudi Arabia, Turkey, Syria, Bahrain, United Arab Emirates, Egypt, and Malaysia. This research finds the concept of moderation of regulations on mosque loudspeakers in Indonesia. The findings of this research can be used as a guide model for drafting the contents of mosque loudspeaker regulations in several Muslim countries around the world by relying on three moderate aspects regarding the rules of time (public morals), volume (public health), and sound quality of mosque loudspeakers (public convenience). [ABSTRACT FROM AUTHOR] more...

Interfaith marriage is an increasingly common phenomenon in Indonesia, a country known for its religious and cultural diversity. This study aims to investigate in depth the legality and social impact of interfaith marriage in Indonesia. In the face of the country's unique religious diversity, the study focuses on key questions regarding marriage law, individual rights, as well as the influence of interfaith marriage on families and society. The methodology of this study includes analysis of legal documents, and interviews with interfaith married couples, their families, as well as relevant stakeholders. The results of this study highlight the legal challenges faced by interfaith married couples, especially in terms of official recognition and protection of their marital rights. In addition, the study revealed various social impacts, such as stigmatization and social pressure that may be faced by the couple. The study also proposes recommendations for legal improvements that could improve protection and equality for interfaith married couples. In addition, this study illustrates the important role of education in facilitating interfaith understanding and tolerance in society. [ABSTRACT FROM AUTHOR] more...

This study analyzes religious moderation in the discourse of Nahdlatul Ulama’s dakwah in the era of Industry 4.0. The objective of this inquiry is to analyze the substance, identify, and explore the actualization of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah. This research employs a qualitative descriptive approach using a narrative review method. Secondary data from various sources, such as books, journals, and the internet, concerning Nahdlatul Ulama’s dakwah discourse were utilized. The research findings indicate that the substance of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah revolves around the undeniable presence of religious diversity. This diversity is an intrinsic aspect that cannot be eradicated. The emergence of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah prominently represents a key aspect in the history of civilization and traditions across various global religions. The actualization of the religious movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah encompasses three substantial dimensions: moderate religious thought, moderation through movements, and moderation within religious traditions and practices. [ABSTRACT FROM AUTHOR] more...

The transnationalization of Chinese temples is producing new spatial imaginaries and adding cosmopolitan dimensions to Chinese Indonesian identities in the post‐Suharto era. In 1999, the Indonesian state legally‐sanctioned Chinese Popular Religion after decades of prohibition, ushering in a period of Chinese religious revival nationally backed by constitutional legitimacy. The recent emergence of transnational temple networks is providing a further form of cultural legitimacy based on symbols and statuses that circulate in a broader cosmopolitan transnational social sphere. Using case studies of three temples in Singkawang, Indonesia, each with a different form of international network, this paper shows how the transnational circulation of religious teachings, people, ideas, donations and deities can provide the raw materials for expressions of cultural identity which are locally rooted and embedded in specific ethnic politics of belonging. Forging transnational religious connections has the potential to develop into long lasting and formal institutional platforms of exchange, however, it often begins with informal, spontaneous and idiosyncratic encounters. [ABSTRACT FROM AUTHOR] more...

Religion and dignity are a two-sided coin for followers of Indigenous Religions in Indonesia. Dignity is the relationally inherent worth in both human and non-human beings. To give and receive dignity, one ought to be religious, which is to engage in interpersonal relationships with all beings, human and non-human. This article draws on data from two decades of engagement with followers of Indigenous Religions through extensive fieldwork, activism, and community service. It explores the distinctive worldviews and practices of Indonesian Indigenous Peoples, which many have maintained in the face of external incursions by governments, corporations, and missionaries, and internal encroachments from within their communities. Their worldviews spring from interrelational cosmology, which posits that relational dignity is a religious norm. This cosmology is institutionalized with adat (customary) systems that enact and reproduce relational dignity. The article concludes with a call to better understand and recognize Indigenous Religions by expanding the definition of religion to include the notion of relational dignity when considering how scholars and policymakers conceptualize and implement policies on freedom of religion or belief. [ABSTRACT FROM AUTHOR] more...

"Ratéb Dôda Idi" is a traditional lullaby passed on from generation to generation in Aceh society of Indonesia, as one of the mediums for cultivating religious and other important values in children. There is a scarcity of studies that specifically examine the lullaby concerning its kinds of compassion based on the religious teachings of Islam. Hence, this study intends to fill in the gap by probing the kinds of compassion embedded in "Ratéb Dôda Idi" and how religion plays a role in immersing these teachings. It employed an ethnographic case study to analyse the verses by interviewing 17 Acehnese elders to obtain data. The results showed that the lullabies contain five kinds of compassion essential to Acehnese society - compassions for parents, teachers, society, nature and the homeland. It is necessary to preserve this tradition of local wisdom because language, religion and cultural heritage reflect and shape the values, beliefs and aspirations that define and keep their integrity as an Acehnese society. This kind of study thus helps our understanding of the values expressed in lullabies from many cultures and these beliefs are mirrored in the society of the singers (i.e., speakers). [ABSTRACT FROM AUTHOR] more...

The court is one of the government agencies that has the task of providing public services to the community in the field of law and justice. The Supreme Court of the Republic of Indonesia oversees all four legal systems in Indonesia: regular courts, religious courts, military courts, and state administrative courts. The Supreme Court consistently implements numerous policies referencing the Blueprint for Judicial Renewal 2010-2035 in an effort to improve court services. A policy that greatly impacts the change in the quality of court services to be more informative, transparent, and accountable is the start of the implementation of the Case Investigation Information System (SIPP). The SIPP program is the first step in the transition of conventional judicial services to the digital age. The policy of digitization in the judiciary has gradually developed until the implementation of e-court and e-litigation as the main forum for the realization of electronic justice in Indonesia. This paper aims to look at the development of court services from time to time, which is analyzed descriptively to examine the application of existing judicial service policies up to the current era of globalization 4.0. The study's findings provide a history of court services policies that were traditional until Indonesia implemented electronic justice. [ABSTRACT FROM AUTHOR] more...

The creative sector is one of the most rapidly growing sectors of the global economy. This sector can also play an important role in providing economic benefits for developing countries. Promoting the creative economy needs a better understanding of the underlying factors that account for its spatial distribution. One of the most important factors that may influence the development of creative industries is tolerance. This paper focuses on the spatial distribution of the creative economy across cities in Indonesia and examines its relationship with tolerance. The main data sources of this paper are the unique data produced by the Central Bureau of Statistics (Badan Pusat Statistik or BPS) and the Indonesian Agency for Creative Economy (Badan Ekonomi Kreatif or BEKRAF), in addition to the City Tolerance Index provided by the SETARA Institute. The study finds that the creative economy in Indonesia does not tend to have a high spatial concentration, indicating that cities in Indonesia have an opportunity to develop the creative economy. The analysis confirms that tolerance matters for the creation of the creative economy in Indonesia. Three components of the City Tolerance Index that influence the creative economy are the Mid-Term Regional Development Plan, discriminatory regional rules and incidents of abuses against the freedom of religion or belief. The size of the population, the Human Development Index, and the status of a city as the provincial capital play a significant role in explaining the distribution of creative economies across the cities in Indonesia. [ABSTRACT FROM AUTHOR] more...

This article examines how states respond to the use of international pressure as an instrument for promoting freedom of religion or belief (FoRB). It applies the framework of stigma management to understand the responses of Indonesia to international pressure due to the imprisonment of Basuki Tjahaja Purnama or Ahok for allegedly defaming Islam (2016–2017). This article argues that the responses were not monolithic. The state articulated a narrative that affirmed the importance of protecting FoRB, but also held that it is less urgent compared to respecting the rule of law and maintaining Indonesia's sovereignty. The Indonesian Islamists disseminated a narrative that rejected the FoRB norms, framing them as an expression of Western hypocrisy. This variety of responses is reflective of the domestic political configuration. The state's narrative was intended to appease the increasingly powerful Islamists and mitigate the international loss of reputation. The Islamists' response, meanwhile, reflected their attempts to neutralize the influence of international discourses of FoRB on their projects to increase their domestic power. Combined, however, these discourses resulted in the justification of Ahok's prosecution and the practice of Indonesian blasphemy laws. [ABSTRACT FROM AUTHOR] more...

Studies on religious discrimination have focused on the nature, causes, and dynamics of repression, asserting that perceived threats and cross‐cutting influences of religious ideology and rational calculation are predictors for governmental discrimination against religious minorities. Yet, research on how the dynamic interplay of repression and pushback shapes the contestation between governments and minorities is lacking. This article explores this issue with a case study of a small indigenous religion group in culturally heterogenous Indonesia. Building on civic space theory, this article argues for the importance of coping strategies in resisting state‐led discrimination and asserting civic space. This article carefully examined complex micro dynamics while also offering new insights to better understand the interplay between repression and pushback in the context of religious freedom. [ABSTRACT FROM AUTHOR] more...

This Comment argues that Indonesia is violating Articles 1, 18, 22, 25, and 27 of the International Covenant on Civil and Political Rights by requiring that all political parties adhere to its national ideology of Pancasila. This Comment will introduce the ideology of Pancasila and explain how Indonesia came to require political parties to adhere to the ideology. This Comment will also explain what rights the ICCPR guarantees and introduce the UN Human Rights Committee, which is tasked with monitoring signatories' compliance with the ICCPR. This Comment will explain how Indonesia's requirement violates several Articles of the ICCPR, including how the requirement limits Indonesians' freedom of association and their religious freedom, thus violating their political rights. This Comment then recommends steps that other ICCPR signatories, as well as Indonesia itself, can take to ensure the country's compliance with the ICCPR, as well as steps that interested parties within Indonesia can take to further demonstrate Indonesia's violation of the ICCPR. [ABSTRACT FROM AUTHOR] more...

One result of Indonesian culture is traditional knowledge. The activity of traditional medicine practitioners is regulated by Law No. 36 of 2009 "On Health". One of the traditional treatments is a religious approach, but it has not received full recognition because it contradicts the principles of medical science. However in everyday life, this approach is valid and proven. This study aims to determine the urgency of legal protection to protect the traditional medicine profession based on supernatural and religion. This research is a normative legal research with statutory, conceptual, and comparative approaches. The results of the study show that regulation and legal protection of traditional medicine practitioners are very important because this is an effort to improve public health according to the constitutional mandate and the people's right to health. This legal protection also aims to provide full recognition to the traditional medicine as a profession and legal certainty for traditional medicine practitioners. In order to be able to participate in health care and preserve the nation's culture, the profession of traditional medicine practitioners must be enshrined in the form of legislation, such as the Law "On Health". [ABSTRACT FROM AUTHOR] more...

Although the Indonesian Constitution guarantees religious freedom in Indonesia, the implementation of that freedom is not without ambiguity. As the state defines what constitutes religion and categorises official and nonofficial religions, religious communities such as indigenous religious groups are struggling to obtain equal access to the public administration and to express their faith to the broader society. The ambiguity of religious freedom in Indonesia is obvious in the matter of institutional freedom of religion. Minority religious groups, especially those of nonofficial religions, would find their institutional freedom much restricted. Kuyper's sphere sovereignty has proved to be successful in establishing institutional religious freedom in the Netherlands. This article seeks to show the relevance of Kuyper's sphere sovereignty to the matter of institutional religious freedom in Indonesia. Intradisciplinary and/or interdisciplinary implications: Kuyper's sphere sovereignty does not only show the importance of religious freedom but also the equal access for every religious community to institutionalise themselves. In the Indonesian context, sphere sovereignty could contribute to the issue of institutional religious freedom, especially for the adherents of nonofficial religions. [ABSTRACT FROM AUTHOR] more...

This article aims to explore and discuss social tolerance in the pluralistic environment in urban areas. The study was motivated by the predicate awarded to the Pamatangsiantar, one of the most tolerant cities in Indonesia in 2018 and 2019. Social tolerance, the focus of this study, is a dimension of democratic values. The theoretical basis referred to is democratic personalities and religious freedom. The study was carried out using a qualitative method, based on a pragmatic methodological approach to historical and contemporary paradigms. The data was collected through participatory observation, in-depth interviews, and questionnaires. All data went through in-depth analysis according to the descriptive-qualitative paradigm. The study found delicate ("ahap"), a dimension of democratic values, had inspired delicately ("marahap"), the characteristic of democratic personalities to produce vigilance ("saahap"), attitude, and mental structure to tolerate. The conclusion of this study is an intersection of religious, ethnic, and cultural attributes to accommodate the existing differences. Democratic personalities, the basic characteristics of social tolerance are a logical consequence of historical experiences, blood relations, and contributions tolerant figures. [ABSTRACT FROM AUTHOR] more...

Copyright of POTENSIA: Jurnal Kependidikan Islam is the property of POTENSIA: Jurnal Kependidikan Islam and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.) more...

South and Southeast Asia is characterised by an historic and deep religious diversity and countries in the region have also been shaped by colonialism. Focusing on the cases of India, Indonesia, and Malaysia, this contribution explores the governance of religious diversity and conceptions of secularism influenced by – but quite distinct from – those found in the West. It assesses how, upon independence from colonial rule, a core concern in all three was a settlement that reflected the history and presence of deep religious diversity. The contribution then explores how these settlements have since come under strain as majorities in each country have more aggressively asserted their dominance. Since independence, settlements that aimed to secure rights for the multiple religious groups in each country have been tested. A trend in all three countries is a rise in forms of more exclusive majoritarian nationalisms tied to the dominant religion. This trend presents serious implications for minority faiths as well as for ideas of freedom of religion and the place and role of religion in society and politics. The contribution suggests that we might be witnessing an erosion of the post-independence settlements such that the mode of governance itself is shifting. [ABSTRACT FROM AUTHOR] more...

This article examines resistance discourses created and disseminated by a religious minority in Indonesia called Gerakan Ahmadiyah Indonesia (GAI) to counter any negative portrayals and religious-based discriminations. Ahmadiyah is a self-defined sect of Islam that has been the target of physical attacks and discursive discrimination in Indonesia. This analysis focuses on identifying discourse topics raised and strategies employed by one of the Ahmadiyya groups in the country called GAI to reveal their resistance and defend their 'Islamic' faith. Various texts produced in different genres namely statements and comments published in media, books, speeches and various articles published online in GAI's official websites are used as the data which were collected during field research in Yogyakarta, Indonesia. The analysis found that, in order to counter discriminatory discourses, the GAI Ahmadis present various resistance discourse themes such as distinguishing themselves from Jemaat Ahmadiyah Indonesia, justifying their Islamic understanding by highlighting religious freedom discourse, including themselves as Muslims and presenting themselves as peaceful movement. [ABSTRACT FROM AUTHOR] more...

Corruption has become a big concern in Indonesia's professional and social life aspects. In addition, Indonesia's political system is heavily influenced by corruption. This has prompted the Indonesian government and related parties to adopt effective anti-corruption policies and tactics to prevent or eradicate corruption. Although Indonesia is an Islamic country with a substantial Muslim population, Islam is observed as a religion and a source of norms and laws, as most Indonesians are committed to following the Qur'anic precepts. Consequently, the primary objective of this study was to evaluate the significance of Islamic law and tradition in Indonesia's fight against corruption. To achieve this goal, data was gathered from authoritative legal papers and other web sources, and exploratory research was done. Observably, Islamic law classifies corruption as "Ghulul (betrayal), Risywah (bribery), Khiyanah (treachery), Sariqah (robbery), and Hirabah (Great Robbery)" In Indonesia, it is the responsibility of the courts to use Islamic law when imposing punishments on corrupt individuals. Islamic law advocates harsh punishments for the corrupt to preserve society's safety. In this regard, this report recommends many prevention techniques to remove corruption in Indonesia. For instance, it was suggested that religious experts be encouraged to educate the people about the detrimental effects of corruption to discourage their participation. For effective outcomes, it has also been recommended that politicians and the government prioritize encouraging fairness and equality while enacting anti-corruption laws. [ABSTRACT FROM AUTHOR] more...

A number of religious terrorism acts closely related to the 9/11 event had happened in Indonesia and disrupted the nation's stability and harmony. The hard-power approach that the Indonesian government had hitherto employed to curb terrorism had not succeeded in eradicating religious terrorist groups entirely. A soft-power approach is needed to contest the indoctrination that the terrorist exercised on their followers and to halt the recruitment of new terrorists. Although the savageness of religious terrorism has given religion a terrifying impression, taking a shortcut by restricting the role of religion to the private sphere—as applied by secular countries—has not proven successful. Rejecting the solution offered by secular countries, this article offers the idea of principled pluralism with its vision of religious freedom as a soft-power solution in treating religious terrorism. By opposing tyranny and authoritarianism, religious freedom would hopefully break the chain of consolidation maintained by religious terrorists with their followers. By using principled pluralism as a hermeneutical lens to read Pancasila, this article argues that civil society is the only channel for religion to contribute significantly to Indonesian society. [ABSTRACT FROM AUTHOR] more...

This article re-analyses historical Southeast Asian power concepts and practices to interpret contrasting positions on two contemporary Indonesian legal debates. The first debate concerns the use of intellectual property models to regulate regional arts or 'traditional cultural expressions'. The second debate concerns a 2017 constitutional court ruling that advocates citizenship parity for 'belief practitioners', meaning those who maintain ancestral or non-orthodox practices and do not list one of Indonesia's six official religions on their identity cards. I argue that contrasting positions on the laws held by state and clerical authorities versus regional practitioners are better explained by reference to distinctively Southeast Asian ideas about unilateral versus decentralised 'power' than by standard globalisation, human rights, or modern state versus indigenous resistance explanations. Disentangling two features of Benedict Anderson's classic model of Javanese power, fluid cosmic force and the concentration of 'oneness' by rulers, illuminates how the Indonesian minority and majoritarian legal perspectives fit within a common repertoire of regional power concepts. Framing religion, tradition, arts and law as prescriptive and normative rather than analytic categories, the article draws on historical and comparative Southeast Asian evidence to delineate tensions among differently positioned groups grounded in diverse modalities of power, ancestral authority and customary institutions, even as some now selectively adopt imported legal rights-based and heritage preservation discourses. [ABSTRACT FROM AUTHOR] more...

This study aims to empirically examine and analyze the role of Islamic spiritual intelligence in managing psychological distress and employee performance in the context of Baitul Mal al-Tamwil (BMT) in Yogyakarta Special Region (DIY), Indonesia. This study involves the managers and employees of BMT in DIY as the research subject. From the survey carried out, there are 194 data that can be processed for further analysis. This study uses SEM technique as the analytical tool with AMOS 21 to examine the data. This study has confirmed several findings, namely: (1) formal justice and psychological distress has a significant effect on employee performance; (2) formal justice and social justice has a significant effect on psychological distress; (3) psychological distress mediates the effect of social justice on employee performance; and (4) Islamic spiritual intelligence moderates the effect of psychological distress on employee performance. This study is expected to be able to be a reference for practitioners, especially in the field of human resource management in minimizing psychological distress and improving employee performance. Furthermore, the concept of Islamic spiritual intelligence can be used to increase responsibility in an exchange relationship in order to achieve the aspects of justice, both formally and socially. [ABSTRACT FROM AUTHOR] more...

The article investigates the development of discourses related to freedom of religion and discrimination against religious minority in current Indonesia by identifying the discourse constructions of Ahmadiyya in various texts and talks produced and disseminated by government institution and the Indonesian Council of Ulama (the MUI). This study aims to reveal these institutions' views and perspectives on Ahmadiyya issue using various discourse strategies. The data analysed are some legal proclamations issued and personal views delivered by the officials of these two institutions. The CDA theoretical framework employed is to examine the positive-self and negative-other presentations. The finding reveals that the issue of Ahmadiyya is addressed through discourses related to Indonesian national interest and discourses related to religious matters. in these discourses, the two institutions and their officials present themselves positively and portray the Ahmadiyya sect negatively. The sect followers are negatively presented as the troublemaker, blasphemer, and the destroyer of religious harmony and social order. [ABSTRACT FROM AUTHOR] more...

Indonesia is a multiethnic and religious state anchored in the five state principles, Pancasila and the 1945 Constitution. However, its stability has recently been disrupted by the emergence of khilāfah propagated by the banned Islamic organization, the Hizb al-Tahrir Indonesia (HTI). The concept of khilāfah proposed by the organization violates against the state's ideology of Pancasila. Such a phenomenon is of paramount importance to examine. Hence, this qualitative study aimed to explore the concept of khilāfah from the perspectives of Islamic ulema from the three prominent Islamic mass organizations, the biggest mass organination, Nahdhatul Ulama (NU), Muhammadiyah, and Nahdhatul Wathan (NW) on the island of Lombok. Drawing on the data garnered from the observation, interviews, and documentation that analyzed suitable with its' substation of the writing. Finally, the findings of this writing showed that the three Islamic mass organizations generally denied khilāfah as a state system. NU firmly rejected the khilāfah system because it more likely pertained to extremism. For the same token, Muhammadiyah denied the concept, but welcomed it as a culture, while NW opposed it as being contradictory to the republic in that khilāfah belongs to the empire system. [ABSTRACT FROM AUTHOR] more...

Focusing on violations of Christian religious freedom in Indonesia, this article examines violations of the Christian minority's religious freedom by means of unfair laws. Even more impressive, the state participates in shackling Christian's freedom and belief by creating discriminatory laws. Based on unfair law, the state contributes to violations of the right to religious freedom, such as the rejection of the establishment of houses of worship and the prohibition of performing worship. As a result, the Christian minority is one of the most vulnerable minority religions in Indonesia. Places of worship are sacred, so they are unreachable by positive law. [ABSTRACT FROM AUTHOR] more...

Copyright of Studia Islamika is the property of Center for the Study of Islam & Society of UIN Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.) more...

The purpose of this paper was to analyze the forms of protection and fulfillment of human rights by local governments against the followers of the Tolotang faith in accessing their right to health service as minority group in Sidenreng Rappang District, South Sulawesi Province. The type of research used was normative legal research using a statutory approach. The results showed that The followers of the Tolotang faith have been recognized by the state, and weregiven space to worship based on their beliefs. Also Tolotang faith have recognize by the local government as part of the community in Sidenreng Rappang who have the same access in order to get health service from any medical stuff, doctor, clinic, hospital whenever they need it.The findings of this article can provide insights into the forms of protection and fulfillment of human rights by local governments against the followers of the Tolotang faith inin in accessing their right to health service as minority group in Sidenreng Rappang District, South Sulawesi Province.The followers of the Tolotang faith have been recognized by the state, and weregiven space to worship based on their beliefs. Also Tolotang faith have recognize by the local government as part of the community in Sidenreng Rappang who have the same access in order to get health service from any medical stuff, doctor, clinic, hospital whenever they need it [ABSTRACT FROM AUTHOR] more...

There is an interesting phenomenon after 2010; many community organizations mass organizations take actions such as law enforcement. The community organizations conduct the dissolution of worship and recitation for various reasons. The purpose of this study is to analyze the legal politics of the right to carry out religious activities in positive law, the validity of the reasons used to disperse religious activities, and the role of the police in dealing with the dissolution of religious activities by community organizations. The research method used in this research is the qualitative method with a normative juridical approach. The results showed that if the Community Organizations perform repressive or not repressive but disturbing actions directly without reporting first to the police, the people who commit the act can be punished. The legal politics, in terms of religious freedom in Indonesia that have been made by policymakers, have not been carried out by law enforcement, especially the police. The politics of the law do not need to be changed. The police's task is to carry out the politics of the law so that the purpose of legal politics can be achieved, namely harmony among religious people. [ABSTRACT FROM AUTHOR] more...

Various studies have expressed concerns about the decline of religious freedom in Indonesia. These studies suffer from three limitations. First, they inadequately differentiate between various aspects of state–religion relations. Second, they are largely inward looking, overlooking how Indonesia compares with other countries in the world, especially other Muslim countries. Third, they do not explicitly test whether this decline in religious freedom was triggered by the downfall of Soeharto and the more open political and social space that ensued. Applying a synthetic control method to a global data set, the present study shows that Indonesia's level of state discrimination against religious minorities has not changed much since 1998. The country's levels of social discrimination and religious legislation, on the other hand, have increased significantly. This suggests that efforts to improve religious freedom in Indonesia should focus on tackling the proliferation of religious bylaws and discrimination by social groups. [ABSTRACT FROM AUTHOR] more...

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The landscape of freedom of religion or belief (FoRB) in Indonesia has been shaped by two elements: first, the progressive adoption of human rights in the new laws and amended constitution, as a result of the democratization which started in 1998; second, the old governance of religion which acknowledges limited religious pluralism and emphasizes harmony over freedom. A striking feature resulting from this combination is the addition of "religious values" as a ground of FoRB limitation in the new chapter on human rights in the amended Constitution, which otherwise draws its inspiration from the ICCPR and other international human rights covenants. Indonesian "public order" and "public morals" are understood to consist of, among other things, respect and protection of religious values. While the emphasis on religious values and public order produces most restrictions, when it comes to limitations to FoRB on grounds of public health, the government seems reluctant to impose necessary restrictions. [ABSTRACT FROM AUTHOR] more...

For many post-colonial states, defining state identity is not a simple endeavor. In Muslim countries, secular nationalism, inherited principally from Western colonialism, has usually been in constant battle with theocratic-oriented political views derived from religious teachings. Moreover, in the case of Indonesia, the problem is not confined to the problem of how to liberate the newly independent state from the heritage of colonial philosophy but more on how to resolve the internal contest of values among themselves. Using historical approach, the paper tries to shed a new analytical light on the debate between Islamists and secularists in Indonesia seen particularly on the problem of defining the state and religion continuum and how it affects to the principles of religious establishment and religious freedom. Because the debate over the continuum continues to rage in the country, it is not possible to implement either pure secularism or pure theocracy in the constitution. The medial position taken by the state has resulted in the partial implementation of the principles of religious establishment and religious freedom, despite the fact that it is implemented to satisfy the two opposing groups in the context of the country's changing political constellation. We might come to the understanding that the current definition of the two principles as understood in Indonesia has basically correlated with the dual identity the state has taken as its cherished principle in confront to the undying contestation between Islamists and secularists. [ABSTRACT FROM AUTHOR] more...

This paper compares state Islamic orthodoxy in Indonesia and Malaysia by using Islamic education curriculum for senior high schools as my case study. I argue that Malaysian Islamic Development Agency (Jabatan Kemajuan Islam Malaysia, JAKIM) in Malaysia has been more successful in exerting its orthodox values in the Islamic education curriculum than its counterpart Indonesian Council of Ulama (Majelis Ulama Indonesia, MUI) due to three factors: clear institutional objective; ideological cohesion among state institutions overseeing Islamic education; and patterns of Islamisation in the society that provide a conducive milieu for such orthodox ideals to thrive. In this paper I limit the scope of time and space to state Islamic orthodoxy in Indonesia and Malaysia from the late 1970s to present. I then choose three common topics found in Islamic education curriculum for senior high schools in Indonesia and Malaysia - pluralism/freedom of religion, marriage, and civic responsibility/governance - as examples of JAKIM's ideological dominance in Malaysia and the multifaceted nature found in Indonesian state Islamic orthodoxy. [ABSTRACT FROM AUTHOR] more...

This paper discusses a neglected traditional Islamic figure called modin, who actually has potential and greater opportunity in countering the growing numbers of relatively new Islamic groups that perpetuate intolerant ideology. This paper is based on a fieldwork in the Village of Sidoluhur, Godean, Sleman, DIY. The primary data used for this research is derived from in-depth interviews with 17 people such as modin, village officers, mosques' board members, and active jamaah (members) of the mosques. I argue that modin has a significant contribution in softening tensions among Muslims at a hamlet level. He will be functioning effectively in preserving local Islamic practices and, at the same time, filtering intolerant ideology in society. In so doing, contestations among modin, who might come from various Islamic groups, have to be carefully considered to maximize his roles in society, especially in countering intolerant views proposed by some transnational Islamic groups. Artikel ini membahas peminggiran figur Islam tradisional di Jawa yang dikenal dengan sebutan modin. Figur ini sebenarnya mempunyai potensi dan peluang besar untuk menandingi perkembangan kelompok Islam yang menyebarkan ideologi intoleran. Artikel ini ditulis berdasarkan riset lapangan di Desa Sidoluhur, Godean, Yogyakarta, dengan melakukan wawancara mendalam terhadap tujuh belas informan meliputi modin, perangkat desa, pengurus masjid, dan jamaah masjid. Penelitian ini menunjukkan bahwa modin mempunyai kontribusi penting dalam meredam ketegangan umat di tingkat dusun. Ia berperan dalam melestarikan praktik Islam lokal sekaligus menyaring ideologi intoleran dalam masyarakat. Adanya kontestasi di antara modin yang berasal dari kelompok yang berbeda perlu menjadi pertimbangan untuk memaksimalkan peran modin di masyarakat dalam menandingi ideologi intoleran yang diusung oleh kelompok Islam transnasional. [ABSTRACT FROM AUTHOR] more...

An essay is presented on religious freedom and religious diversity in Southeast Asia and mentions need to create awareness of the diverse culture and heritage. Topics discussed include the U.S. strict separation and civil rights, religious diversity in Southeast Asia and Indonesia, and marginal religions and manifestations of Indonesian Islam. more...

The article focuses on the freedom of religion in Southeast Asia. Topics discussed include extent of religious freedom in Southeast Asia including Brunei, Cambodia, and Indonesia, an empirical evaluation of religious freedom in Southeast Asia, and an empirical evaluation of religion policy in Southeast Asia. more...

Indonesia consisted of multiculture, ethnic and religion. There are six legal religions in Indonesia. Religious plurality is part of Indonesian life. In Religion, adherents always tried to compare between their own religion with other religions that can cause a truth claim of superiority of their religion. This caused any conflict like the case of GKI Yasmin in Bogor, three massive bomb blasts of Bali, and conflict of Ambon. This is a library reseach applying sosiological approach. To analyze the problem, author used the conflict theory of Gillin and Gillin saying that conflict can be caused by deferences. Therefore, it is necessary to understand how the intersection of religions in order to prevent the conflict, included religious intolerence. This research find that the intersection of religion can be found in values of humanity or the horizontal aspect (ḥabl min al-nās). While the vertical aspect (ḥabl min Allāh), they are different. By understanding the intersection of religions and nature of these differences, it is expected that religious harmony can be reinforced. [ABSTRACT FROM AUTHOR] more...

The most active anti-heretical organisation in Indonesia, the Lembaga Penelitian dan Pengkajian Islam (LPPI - Institute for Islamic Study and Research), has benefitted from the process of democratisation after the downfall of the Suharto regime in 1998. It has taken exclusionary stances towards what it considers to be heretical religious groups, particularly the Ahmadiyya. Established in the 1980s, the LPPI was marginalised and suppressed by the Suharto regime, and its leader, Amin Djamaluddin, was arrested several times for placing himself at loggerheads with the regime. LPPI, however, survived this repression and even found its momentum after 1998. Since then, it has been able to propagate its mission to root out and eradicate heretical beliefs and even gain support from the Majelis Ulama Indonesia (MUI - Council of Indonesian Ulama) and the government. This article studies the political and religious roles of the LPPI in promoting a strict and standardised Islam before and after 1998 by answering the following questions: What theological and political positions were adopted by this organisation in relation to the Ahmadiyya? How have the Persatuan Islam (Persis - Muslim Union) and the Dewan Dakwah Islamiyah Indonesia (DDII - Indonesian Council for IslamicPropagation) influenced the LPPI in opposing nonconformist religious groups? Why did they disseminate anti-Ahmadiyya discourse, provoke people to oppose the Ahmadiyya, and lobby the government to ban this religious community? Did strategies to dismantle 'deviant religious groups' differ between the Suharto era and the post-Suharto era? [ABSTRACT FROM AUTHOR] more...