Islam, Blasphemy, and Human Rights in Indonesia

Peterson, Daniel C.

doi:10.4324/9781003007814

Cited by 20 publications

(8 citation statements)

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“…While 'democratic cleavage' was a dominant theme in the 2014 general election (Aspinall and Mietzner 2019), Jokowi's campaign was also marked by sharp religious polarization. This antagonism took a radical turn when Basuki Tjahaja Purnama, an ethnic-Chinese minority and a Christian, was elected as Jokowi's replacement for the governor of Jakarta (Nuryanti 2020;Peterson 2020). Condemning Purnama's use of a Qur'anic verse during his re-election campaign in 2016, a coalition of Islamist organizations launched a series of protests that escalated into the 212 mass demonstration on 2 December 2016 in Jakarta (Fealy 2016;Power 2018).…”

Section: Religious Polarization and Representations Of Gender Plurali...mentioning

confidence: 99%

“…In addressing the impacts of religious polarization in 2016 and new manifestations of Islamist-leaning politics within Indonesian diverse public realms, scholars contended that the 212 movement had sparked new concerns around religious pluralism (Peterson 2020;Hefner 2021b) and populism (Nuryanti 2020;Fanany et al 2021). Notably, the populism expressed through the 212 public discourse 'does not repre-sent…the whole Muslim public…and is, in fact, exclusionary [as it reflects] the specific views and interests of one part of the Muslim population against other groups that share…different theological and ideological views' (Fanany and Fanany 2020: 246).…”

Section: Religious Polarization and Representations Of Gender Plurali...mentioning

confidence: 99%

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Waria, Worship, and Welfare: Exploring Trans Women's Conditions of Precarity Amidst COVID-19 in Yogyakarta, Indonesia

Fadhlina

2024

TRaNS

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Due to the widescale impact of 212 Action's anti-blasphemy campaign in 2016, there has been a spike in Islamic moral panic discourse and religiously driven vigilante attacks targeting LGBTQ citizens in Indonesia. Simultaneously, gender nonconforming citizens who have gained social recognition, like a segment of transwomen communities called waria, have continued to carve out alternative spaces and subvert anti-LGBTQ discourse. Waria activists in Yogyakarta, for instance, created the world's first trans-led Islamic boarding school in 2008. Despite suffering attacks from Front Jihad Islam members in 2016, the school has managed to reopen and even to expand its services further for waria communities. In capturing the recent trajectory of activism at the waria Islamic boarding school, this article highlights the multifaceted conditions of precarity faced by Muslim waria in Yogyakarta in the wake of the COVID-19 pandemic. Presenting ethnographic data from the summer of 2022, this paper argues that since the pandemic, in addition to demanding the right to practice Islam, Muslim waria activists have increasingly focused on wellbeing (e.g., food sustainability and emergency shelter) in their rights advocacy in Yogyakarta. Merely perceiving the Islamic boarding school as a site of religious activism diminishes a fundamental aspect of its current grassroots efforts, which is to gain access to basic welfare — a key strategy for the survival of LGBTQ citizens in Yogyakarta and beyond. With greater socioeconomic and psychological uncertainties sparked by COVID-19, human rights for waria and what holistic security means for Indonesian LGBTQ citizens, must also be carefully understood through a lens of health, welfare, and wellbeing.

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Section: Religious Polarization and Representations Of Gender Plurali...mentioning

confidence: 99%

Section: Religious Polarization and Representations Of Gender Plurali...mentioning

confidence: 99%

Waria, Worship, and Welfare: Exploring Trans Women's Conditions of Precarity Amidst COVID-19 in Yogyakarta, Indonesia

Fadhlina

2024

TRaNS

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“…571-72). In this way, and using Islamic language of justice and fairness, Indonesian populist movements such as the National Movement to Safeguard the MUI Fatwa (GNPF-MUI) have portrayed Chinese non-Muslims such as former Governor of Jakarta Ahok as not being part of "the people" or ummah, but rather actively working against their interests (Hadiz 2018, p. 576;Peterson 2020). In the case of the GNPF-MUI, the group sprang from a number of Islamic organizations that held mass rallies in order to support the MUI, or Indonesian Ulama Council, which had ruled that Ahok had blasphemed against Islam and ought to be punished by Indonesian authorities (Peterson 2020, pp.…”

Section: Islam and Populismmentioning

confidence: 99%

Exploring Religions in Relation to Populism: A Tour around the World

2021

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This paper explores the emerging scholarship investigating the relationship between religion(s) and populism. It systematically reviews the various aspects of the phenomenon going beyond the Western world and discusses how religion and populism interact in various contexts around the globe. It looks at Islam, Hinduism, Buddhism, Judaism, and Christianity and how in different regions and cultural contexts, they merge with populism and surface as the bases of populist appeals in the 21st century. In doing so, this paper contends that there is a scarcity of literature on this topic particularly in the non-Western and Judeo-Christian context. The paper concludes with recommendations on various gaps in the field of study of religious populism.

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“…Accused of blasphemy, Ahok lost the gubernatorial election and was sentenced to two years imprisonment in May 2017. (Peterson 2020) Notwithstanding the controversies, some Muslims in Jakarta respect Ahok for his success in protecting a precarious Ḥaḍramī saintly shrine during his governorship. Situated in the vicinity of Jakarta's Tanjung Priok container terminal, the shrine is believed to intern the remains of Ḥabīb Ḥasan b. Muḥammad al-Ḥaddād (d. c. 1899), popularly known as Grandpa Priok (Mbah Priok).…”

Section: The Political Theology Of Karāmamentioning

confidence: 99%

Digital Theology: Saintly Marvels and God‐talk on Facebook

Alatas

2021

CyberOrient

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Among Indonesia's traditionalist Muslims, anecdotes of saintly marvels (karāma) relating occurrences that contradict reason or human understanding of nature are lodged in everyday conversations. While scholars have noted how recounting and listening to karāma anecdotes is believed by Muslims to transmit the blessing (baraka) of the saints and facilitate their intercession, this article explores such anecdotes' capacity to engender conversations about God and other issues pertaining to religious belief. It does so by observing the circulation of karāma anecdotes among Indonesia's traditionalist Muslims on Facebook and their role in provoking a variety of God‐talk. The circulation of such anecdotes affords their publics with the ability to assent to, engage with, debate, and question theological propositions. Facebook creates the material preconditions for the production and circulation of accessible and shareable karāma anecdotes that enables Muslims beyond the scholastic elites to participate in theological discussion and reflection while facilitating digital practices that can be construed as theologically meaningful. It also facilitates various disputations, including those that are theological, between Muslims adhering to different Islamic currents. Far from simply being a channel of communication or a mode of dissemination, Facebook may indeed come to function as a digital infrastructure of theology.

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Islam, Blasphemy, and Human Rights in Indonesia

Cited by 20 publications

References 0 publications

Waria, Worship, and Welfare: Exploring Trans Women's Conditions of Precarity Amidst COVID-19 in Yogyakarta, Indonesia

Waria, Worship, and Welfare: Exploring Trans Women's Conditions of Precarity Amidst COVID-19 in Yogyakarta, Indonesia

Exploring Religions in Relation to Populism: A Tour around the World

Digital Theology: Saintly Marvels and God‐talk on Facebook

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