Countering violent extremism through state-society partnerships: a case study of de-radicalisation programmes in Indonesia

Agastia, I Gusti Bagus Dharma; Perwita, Anak Agung Banyu; Subedi, D. B.

doi:10.1080/18335330.2020.1722317

Cited by 14 publications

(12 citation statements)

References 37 publications

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“…Although de-radicalisation and disengagement are different processes, they are often combined to develop de-radicalisation programs because it is assumed that one would lead to the other. In the case of Muslims, deradicalisation means ideological transformation, by which an extremist understanding of Islam is renounced, and a moderate one is adopted, which in some instances is state-centric (Agastia et al 2020). Advocates of de-radicalisation hope that radicalised individuals will be entirely and surgically inoculated by the end of the program and pose no risk to society.…”

Section: Problems With De-radicalisationmentioning

confidence: 99%

“…However, like the Indonesian government's first de-radicalisation program, the current program is also beset with similar problems. These problems include the length of the program (one month is not adequate time for any meaningful change to take place, especially for committed extremists); organisational concerns such as lack of resources; disorganisation between stakeholders; competition between stakeholders; lack of training for employees; use of force and no clear guidelines for or understanding of different aspects of the program (Anindya 2019;Agastia et al 2020). Finally, the program does not address the political motivation of detainees and only focuses on Islam.…”

Section: De-radicalisation In Indonesiamentioning

confidence: 99%

“…Since that proclamation in 2002, the terror threat in Southeast Asia has increased exponentially and become multidimensional. Numerous terrorist attacks have taken place in the Philippines, Thailand and Indonesia over the past decade and a half (Agastia et al 2020;Agnew 2010). Apart from Southeast Asia experiencing political violence, terrorism and ethnic violence, over 900 foreign fighters from the region had travelled to Syria and Iraq to either relocate or engage in its ongoing civil war (The Soufan Group 2015).…”

Section: Introductionmentioning

confidence: 99%

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De-Radicalisation and Humanitarianism in Indonesia

Ilyas

Athwal

2021

Social Sciences

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Since 9/11, de-radicalisation programs have become central to every country that deems itself at risk from terrorist attacks from global terror groups such as ISIS. Consequently, many countries have implemented programs to “inoculate their Muslim populations” and de-radicalise and disengage those Muslims deemed radicalised through securitisation and “moderate Islam”. Such programs aim to persuade individuals to renounce extremist ideas and violence and adopt moderate Islam, often state-orientated Islam, as is the case in Indonesia. The Indonesian government and civil society organisations have attempted to address radicalisation by setting up counter-radicalisation and de-radicalisation programs, with various degrees of success. The central thesis of this paper is that de-radicalisation is not achievable, and the current programs in Indonesia are not effective. The paper will first critically discuss the concepts of radicalisation and de-radicalisation/disengagement. Then, the paper will critically assess the Indonesian de-radicalisation programs by focusing on their shortcomings and unintended consequences, which result in the labelling and stigmatisation of former detainees and their families and hinder their successful de-radicalisation and reintegration. In the final section, the author will suggest that the Indonesian government and civil society organisations need to introduce humanitarian activities to improve their programs and reduce the chances of recidivism.

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Section: Problems With De-radicalisationmentioning

confidence: 99%

Section: De-radicalisation In Indonesiamentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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De-Radicalisation and Humanitarianism in Indonesia

Ilyas

Athwal

2021

Social Sciences

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“…The function of the dynamics of the priestly symbol in the city of Mataram is to provide knowledge and development of the duties and authority of a priest, but for the development up to now the phenomenon has become more advanced which emphasizes that all priests have the same duties and authority in another sense all pastors must be able to master all. Hindus is a sadhaka who becomes a thinker and has spiritual responsibility for the implementation of the yajña (Agastia & Subedi, 2020). Sadhaka is a person who always pursues reality, by making efforts to continue spiritual ascent continuously, through the understanding of religious literature, as well as studying it further to be practiced in the interests of the broader community.…”

Section: Function Of the Dynamic In The Priest Symbol In Hindu Communities In Matarammentioning

confidence: 99%

Dynamics Of The Priest Symbol At Hindu Community In Mataram City

Mawartini¹,

Dewi²,

Dewi³

et al. 2020

kamaya

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Penelitian ini bertujuan untuk melakukan kajian terhadap dinamika dalam simbol kependetaan pada masyarakat Hindu di Kota Mataram. Penelitian ini memokuskan permasalahan berkaitan dengan bagaimana deskripsi, apa fungsi, bagaimana dampak, dan apa makna dinamika sistem simbol kependetaan pada masyarakat Hindu di Kota Mataram? Penelitian ini dirancang dalam penelitian deskriptif interpretatif dengan menggunakan model studi kasus. Data dikumpulkan dengan teknik observasi, wawancara dan dokumentasi. Data dianalisis dengan teknik reduksi data, display data, dan verifikasi data. Keabsahan data dicek dengan teknik pengujian kredibilitas, transferabilitas dan konfirmabilitas. Berdasarkan hasil penelitian ditemukan bahwa dinamika simbol kependetaan di Kota Mataram mengalami perubahan yang awalnya menggunakan simbol masiwa-budha belakangan ini ada kecenderungan penggunaan simbol pendeta sarwa Sadhaka.. Fungsi dinamika simbol kependetaan di Kota Mataram, yaitu untuk memberikan pengetahuan dan pengembangan terhadap tugas dan wewenang seorang pendeta. Dampak dari dinamika sistem simbol kependetaan di Kota Mataram bertendensi menimbulkan dua fenomena, yaitu segregasi sosial dan polarisasi sosial. Makna dari dinamika simbol kependetaan terdiri dari makna religius, teologis, etis, mistis, solidaritas sosial, kultural dan ekonomis.

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“…Formally established on 20 June 2003, the anti-terrorism group consisted of Indonesia's elite police officers tasked with the operation of counterterrorism in Indonesia. Along with the National Agency for Combating Terrorism (BNPT), counterterrorism measures in Indonesia are then categorized into persuasive and coercive countermeasures, persuasive defined as deradicalization programs, and coercive meaning capturing of potential suspects (Agastia, Perwita, & Subedi, 2020).…”

Section: Introductionmentioning

confidence: 99%

Human Rights Concerns in Indonesia’s Counterterrorism Policies: The Emergence of a Domestic Security Dilemma in Indonesia’s Densus 88 Security Posture

Putra

2020

AJIS

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The counterterrorism policies of Indonesia have led the community to perceive the government as both protectors of human rights, but fear possible oppressions at the same time. The recorded figures of human rights violations, including extrajudicial killings, torture, and the dismissal of legal rights for individuals suspected as terrorists, have led to the construction of fear and insecurity among the Indonesian people of the state’s approach to counterterrorism. Employing the concept of ‘Domestic Security Dilemma’ developed by Field in 2016, this article argues that; (1) Detachment 88’s coercive methods in counterterrorism have led to human rights oppression and the construction of fear and insecurity among Indonesian citizens, and (2) the emergence of a ‘Domestic Security Dilemma’ due to the growing discourse of Detachment 88’s dismissal initiated by individuals and Islamic community organization in Indonesia.

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Countering violent extremism through state-society partnerships: a case study of de-radicalisation programmes in Indonesia

Cited by 14 publications

References 37 publications

De-Radicalisation and Humanitarianism in Indonesia

De-Radicalisation and Humanitarianism in Indonesia

Dynamics Of The Priest Symbol At Hindu Community In Mataram City

Human Rights Concerns in Indonesia’s Counterterrorism Policies: The Emergence of a Domestic Security Dilemma in Indonesia’s Densus 88 Security Posture

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