Reading Ideology in Indonesia Today

Abstract

Ideology is not dead. Herbert Feith and Lance Castle's classic Indonesian Political Thinking, 1945-1965 was first published in 1970 and delved into Indonesian political thoughts through passages and speeches of various leaders. Their analyses show that there were four dominant ideological positions. Two were imported from the West (democratic socialism and radical nationalism) while two came from below (Islam and Javanese traditionalism). Another major work to be published on Indonesian ideology appeared much later when David Bourchier and Vedi Hadiz published Indonesian Politics and Society in 2003. Bourchier and Hadiz stressed on the shifting nature of Indonesian political thinking. 'Just as Indonesia itself is not a 'natural' entity, there are no 'natural' or permanent factors that divide it. Any discussion of cleavages and streams

Novels Ancika Dia Yang Bersamaku Tahun 1995 by Pidi Baiq in Feminist Perspective

“…Such violence can cause injury, physical suffering, fear, or other repercussions. In accordance with Fakih [21], violence against other human beings fundamentally originates from various sources, one of which is gender. In this research, violence is defined as the intentional assault, destruction, or damage inflicted upon oneself or others.…”

How about a Green Caliphate?

“…I have noticed similar tendencies among Western-educated Southerners to avoid, ignore, or trivialize colonial legacies precisely in shaping developmentalist ideologies in the South, and to turn a blind eye to the attendant economic inequality in postcolonial structures. Without taking these postcolonial elements into account, the promotion of libertarian maxims according to which reduction in government intervention in the economy will better respect liberty and/or self-ownership of its citizens has, in my observation, led Indonesian liberals -including the Muslim supporters enumerated by Fakih (2015) and Rahim, Nazi & Goje (2017) -to the service of corporatist development and oligarchy. 15 In a striking contrast to Schumacher's propositions discussed earlier, Global Southern liberals, intentionally or not, tend to support the neo-liberal argument that the global poor simply need more developed technology; they tend to believe that their conditions can be repaired by full and free trade relations.…”

Al-Tawassut waal-I‘tidal: Menjawab Tantangan Liberalisme dan Konservatisme Islam

“…Kelompok ini mendukung kebebasan Islam secara politis dan reinterpretasi ideologi Islam dalam konteks masyarakat saat ini. Mereka mengkontekstualisasikan al-Qur'an dan hadis yang memungkinkan reinterpretasi teks-teks agama untuk mendukung nilai-nilai sosial progesif 17 dan penafsiran al-Qur'an dengan hermeneutika. 18 Pendekatan teks-sentris ini selanjutnya diteruskan oleh kelompok JIL, dan pada akhirnya mendapat kritikan dari berbagai umat Muslim yang anti JIL seperti Adian Husaini, 19 Mutawalli,20 dan Artawijaya.…”

“…Ekonomi neo-liberalisme adalah 'liberal sekuler'. 22 Menurut aspek kehidupan, sambil membebankan manusia dengan tanggung jawab untuk bertindak sebagai wakil Allah di bumi. Nampaknya, ide Latif ini terpengaruh oleh tesis sekularisasi Nurcholish Madjid.…”