scholarly journals Institutionalized forms of radical Islam in Indonesia in the 2010s

2021 ◽  
Vol 14 (2) ◽  
pp. 263-283
Author(s):  
M. V. Kirchanov
Keyword(s):  
Political Space ◽  
Islamic Fundamentalism ◽  
Radical Islam ◽  
Political Program ◽  
Social Initiatives

The author analyzes the formalized dimensions and forms of radical Islam in Indonesia, which in the 2000s were active within Indonesian political space. It is assumed that radical Islam develops as a heterogeneous phenomenon, and its feature of being secondary comes as systemic. The author believes that the radicals were unable to offer an original political program. Three Islamist organizations such as “Islamic Defenders Front”, “Indonesia without the Liberal Islam Network” and “the National Anti-Alcohol Movement” are analyzed in the article. The author studies various forms of Islamic radical activities, including anti-liberal demonstrations, criticism of ideological opponents, educational and social initiatives, anti-alcohol raids. The article reveals that the Front was an institutionalized form of Islamic radicalism, and the anti-liberal and anti-alcohol movements represented formally moderate organizations dependent on the Front, which cultivated a radical discourse. The author believes that after the prohibition of the Front in December 2020, anti-liberal and anti-alcohol movements can become the main exponents of radical sentiments in Indonesian Islam. The formal prohibition of the Front does not exclude the possibility of activization of Islamic fundamentalism supporters and their further radicalization.

NU DI TENGAH PUSARAN IDEOLOGI-IDEOLOGI TRANSNASIONAL

2018 ◽  
Vol 2 (1) ◽  
pp. 45
Author(s):  
Zainul Mu’ien Husni
Keyword(s):  
Organizational Development ◽  
Political Organization ◽  
Islamic Fundamentalism ◽  
Founding Father ◽  
Islamic Movements ◽  
Radical Islam ◽  
Unitary State ◽  
Nahdlatul Ulama

This paper presents the existence of Nahdlatul Ulama' (NU) in the midst of the emergence of a new flow and ideology that developed in Indonesia. Although Indonesia is not an Islamic ideology, the growing Islamic population in Indonesia makes Indonesian Muslims an easy target for activists of Islamic movements from outside Indonesia to campaign for their movement to become a major movement in Indonesia. Currently, there are many streams and religious ideologies which are crucially opposed to Ahlus Sunnah wal Jamaah (ASWAJA), such as Shia, Wahabi, Hizbut Tahrir, or known as Islam Transnasional, a movement that is not native to Indonesia. The existence of this political organization is not born from the struggle of identity to Indonesia-an authentic, but rather moved, taken or imported from other countries that tend not to fit the context to Indonesiaan. Islam Transnasional is another name for radical Islam, Islam Kanan, Islamic fundamentalism and puritanical Islam. Ironically, they came at almost the same time, thereby posing a challenge for Nahdlatul Ulama 'organization in its organizational development and dakwah. Therefore, each of these groups makes the Nahdlatul Ulama residents' targets to be recruited into their cadres. Therefore, we need to be alert to the organization, so the unity of the Unitary State of Indonesia remains intact and maintained in accordance with the purpose and desire founding father

scholarly journals Islamic Revivalism in Recent Western Writings

1994 ◽  
Vol 11 (3) ◽  
pp. 416-429
Author(s):  
Sayyid Qutb
Keyword(s):  
Arab World ◽  
Medieval Theology ◽  
Islamic Fundamentalism ◽  
Islamic Movement ◽  
Radical Islam ◽  
Sayyid Qutb ◽  
Islamic Resurgence ◽  
Islamic Revivalism

This article revolves atound certain presuppositions, themes, andthmries related to a selected number of westem writings on Islamic nxurgencein the m&m Arab world. In this regard, I purport to examine thefollowing claims: 1) Islamic resurgence is a widespread traditional, cultural,and political phenomenon in modem Islam; 2) some westem (andeven Muslim) studies of Islamic TesuTgence have touched only the surfaceand, therefore, their methodological orientation has been inadequak, 3)as a facet of modem Islam, Islamic resurgence has reinterpreted theIslamic tradition in a creative and unique way; and 4) although the majorleaders of the Islamic movement have placed philosophy outside the paleof Islam, one is tempted to study Islamic resurgence as a philosophicalexpression of modem and contemporary Muslim Societies.'In order to show the theoretical inadequacy of the writings on Islamictevivalism, I would like to discuss four Fecently published studies:Emmanuel Sivan, Radical Islam: Medieval Theology and Modern Politic?W. Montgomery Watt, Islamic Fundamentalism and Moderniq;Leanard Binder, Islamic Liberalism: A Critique of Development Ideologied;and Ronald Nettler, Past Trials and Present Tiibulation.In Radical Islam, Sivan proposes the following two ideas: First, tohave a better understanding of the thinking of modem Islamic resurgence,especially that of Sayyid Qutb," one has to study the influence exerted ...

scholarly journals MENIMBANG KEMBALI KONSEP DAN GERAKAN FUNDAMENTALISME ISLAM DI INDONESIA

2014 ◽  
Vol 14 (1) ◽  
pp. 23
Author(s):  
Kunawi Basyir
Keyword(s):  
Religious Violence ◽  
Religious Fundamentalism ◽  
Islamic Fundamentalism ◽  
Radical Islam ◽  
The World ◽  
Definition Of ◽  
Islamic Modernism

<p>Studies on religious fundamentalism has re-drawn a serious attention from scholars after the ascalation of a series of religious violence in the name of religion, including in Indonesia. Several theories of political radicalization have been formulated. These theories ironically exert serious implication of stigmatization and over-generalization to Muslims in many parts of the world who have nothing to do with fundamentalist and radical Islam. This article attempts to problematize those theories and concepts of Islamic fundamentalism in Indonesia. This article argues that the definition of Islamic fundamentalism that many scholars have formulated do not work properly. The Indonesian discourses show that Islamic fundamentalism is often seen as movements or thoughts that respond and criticize the ideology of Islamic modernism. A common theory of Islamic fundamentalism in Indonesia divides Islamic fundamentalism into two kinds, namely radical fundamentalism such as <em>Front Pembela Islam</em>, and soft fundamentalism such as <em>Hizbut Tahrir Indonesia</em> and <em>Majelis Mujahidin Indonesia.</em> However, similarities between these two kinds of movement in terms of their views on secularization and democracy are ample so that such s definion is misleading.</p><p>Keywords: concept of fundamentalism, radical fundamentalism, peaceful fundamentalism  </p>

scholarly journals Cinema of Arabic East: the Problem of Radical Islam

2017 ◽  
Vol 9 (2) ◽  
pp. 123-132
Author(s):  
Anatoly S Shakhov
Keyword(s):  
Arab World ◽  
Islamic Fundamentalism ◽  
Common People ◽  
Radical Islam

The article searches into the processes of reflecting Islamic fundamentalism in Arab cinema, its efforts to assert itself in the Arab world which puts common people on the brink of extinction and jeopardizes the peace on the planet.

Dialogues

2020 ◽  
Vol 2 (3) ◽  
pp. 53-59
Keyword(s):  
Los Angeles ◽  
New Spain ◽  
American Art ◽  
Historical Trauma ◽  
State Building ◽  
University Of California ◽  
Religious Experiences ◽  
Political Space ◽  
California Missions ◽  
The University

The California missions, whose original church spaces and visual programs were produced by Iberian, Mexican, and Native artisans between 1769 and 1823, occupy an ambiguous chronological, geographical, and political space. They occupy lands that have pertained to conflicting territorialities: from Native nations, to New Spain, to Mexico, to the modern multicultural California. The physical and visual landscapes of the missions have been sites of complex and often incongruous religious experiences; historical trauma and romantic vision; Indigenous genocide, exploitation, resistance, and survivance; state building and global enterprise. This Dialogues section brings together critical voices, including especially the voices of California Indian scholars, to interrogate received models for thinking about the art historical legacies of the California missions. Together, the contributing authors move beyond and across borders and promote new decolonial strategies that strive to be responsive to the experience of California Indian communities and nations. This conversation emerges from cross-disciplinary relationships established at a two-day conference, “‘American’ Art and the Legacy of Conquest: Art at California’s Missions in the Global 18th–20th Centuries,” sponsored by the Terra Foundation for American Art and held at the University of California, Los Angeles, in November 2019.

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