Hating the Ahmadiyya: the place of “heretics” in contemporary Indonesian Muslim society

Burhani, Ahmad Najib

doi:10.1007/s11562-014-0295-x

Cited by 28 publications

(16 citation statements)

References 12 publications

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“…Within Indonesia, violent extremism came to the forefront of public attention after the 2002 Bali bombings which resulted in the deaths of 202 civilians, the majority of which were Indonesian and Australian citizens (Solahudin, 2013). Though political parties advocating the adoption of Sharia have consistently been rejected within Indonesia (Barton, 2005), religious minorities such as the Ahmadiyah continue to encounter prosecution by both fringe extremist groups and segments of the Indonesian government (Burhani, 2014). Furthermore, it is currently estimated that more than 200 Indonesians have travelled to Iraq and Syria to join ISIS (Jones, 2015), most of whom are university students studying domestically or abroad and are seemingly alienated from those around them (Sanliurfa, 2015).…”

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confidence: 99%

Death Reminders Increase Agreement With Extremist Views but Not Violent Extremist Action in Indonesian Muslims

Iqbal

O’Brien

Bliuc

et al. 2016

Journal of Cross-Cultural Psychology

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Using Terror Management Theory, we examined whether mortality salience (death-related cognitions) increased support for religious and political extremism and/or violent extremism in young Indonesian Muslims. Muslim and non-Muslim Indonesian students studying in Australia were randomised to a Mortality Salience (MS) or control condition. Following completion of a distractor task, participants were asked to rate their agreement/disagreement with another Indonesian Muslim student's (bogus) statements towards extremist views and violent extremist actions. After controlling for alienation, Muslim students in the MS condition reported significantly higher levels of support for extremist views than did non-Muslims. There was no significant effect of MS on violent extremist action in either Muslims or non-Muslims. The results suggest that reminders of death (MS) may lead young Muslims to be more supportive of politically and religiously extreme views, but not violent action. Our findings lend partial support to previous research in Iranian Muslim students; however, further research is needed to establish factors that can result in increased support for violent extremism.

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mentioning

confidence: 99%

Death Reminders Increase Agreement With Extremist Views but Not Violent Extremist Action in Indonesian Muslims

Iqbal

O’Brien

Bliuc

et al. 2016

Journal of Cross-Cultural Psychology

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“…The conservative interpretation of Islamic doctrine is well articulated in the public sphere through symbolic violence, such as hate speech, and also violent attack (Woodward et al, 2014). Thus, violation of religious freedom and tolerance easily occur, such as persecution of Ahmadiyya and Shia groups through controversial fatwa of MUI, sharia regulations that contain discrimination, and the emergence of radical Islamist groups in various regions in Indonesia (van Bruinessen, 2013;Burhani, 2014).…”

Section: Resultsmentioning

confidence: 99%

Informal Security Groups as Social Non-Movement in Indonesia: Case of Buru Jejak in Central Lombok

Permana¹

2016

Makara Hubs-Asia

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This essay discusses vigilante groups in relation to access for rights to security, particularly in Central Lombok District, West Nusa Tenggara Province. Vigilante groups are defined as 'informal security groups' to distinguish them from formal security entities owned by the state such as the police and military. I propose an alternative interpretation toward the existence of informal security groups that is different from mainstream explanation. Most of the literatures have a strong tendency to categorize informal security groups merely as antagonist actors and a predatory element in the process of democratization in Indonesia. By referencing Asef Bayat's notion of social non-movement, I argue that informal security group, in Lombok particularly, is one way ordinary people seek to improve their quality of life when security and access to justice are not available, resulting in a blurred line between legal and illegal activity. However, these groups are susceptible to be used by the local elites to achieve particular political interests. This research used qualitative methods, including interviews and archival research. Kelompok Keamanan Informal Sebagai Bentuk Social Non-Movement di Indonesia:Kasus Buru Jejak di Lombok Tengah AbstrakArtikel berikut ini membahas tentang kelompok kekerasan dalam kaitannya dengan akses terhadap hak atas keamanan di Kabupaten Lombok Tengah, Provinsi Nusa Tenggara Barat. Kelompok kekerasan dalam artikel ini didefinisikan sebagai 'kelompok keamanan informal' untuk membedakannya dengan entitas keamanan formal yang dimiliki oleh negara seperti polisi dan tentara. Saya menawarkan alternatif interpretasi yang berbeda dengan penjelasan yang sudah umum terhadap keberadaan kelompok kekerasan informal. Sebagian besar penelitian terdahulu cenderung menempatkan kelompok kekerasan informal hanya sebagai aktor antagonis atau elemen predatoris dalam proses demokratisasi. Dengan mengacu kepada konsep yang digagas oleh Asef Bayat tentang social non-movement, saya berargumen bahwa kelompok keamanan informal di Lombok merupakan cara orang-orang biasa untuk meningkatkan kualitas hidupnya ketika akses terhadap hak atas keamanan dan keadilan tidak tersedia, meskipun berada di antara batas aktivitas legal dan ilegal. Akan tetapi, kelompok-kelompok seperti itu rentan digunakan oleh elit lokal untuk memperoleh kepentingan politik tertentu. Penelitian ini menggunakan metode kualitatif dengan wawancara dan penelusuran arsip/dokumen.

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“…Such descriptions have shed much light on the dynamics of Ahmadi discrimination in Pakistan, and generally on state-building by way of exclusion. Similar national identity processes are at work in other Muslim majority countries, such as Saudi Arabia (AI 2007), Indonesia (Burhani 2014), Egypt (AFP 2010), or Kyrgyzstan (RFE/RL 2011). Indeed, exclusionary effects are also common in Muslim minority contexts, such as Bulgaria (Corley 2006), Belarus (Fagan 2003), or South Africa (Qadir 2016).…”

Section: Introductionmentioning

confidence: 95%

Doors to the Imaginal: Implications of Sunni Islam’s Persecution of the Ahmadi “Heresy”

Qadir

2018

Religions

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This article focuses on the implications of Sunni persecution of Ahmadiyyat by analyzing texts by the movement's founder, Mirza Ghulam Ahmad, to identify the epistemological basis of his claims to prophecy in 19th century India. Rather than situating the claims within an Arabist, juridico-theological lineage, as is normally done, the analysis emphasizes their points of convergence with Persianate, Illuminationist theosophy of the 12th century mystic, Suhravardi. This convergence rests on acknowledging the existence of an intermediate cosmological realm that Henry Corbin termed the mundus imaginalis, which can be accessed by the subtle imagination of spiritual adepts and prophets. Situating Ahmadiyyat within the Persianate theosophical tradition sheds new light on the community's persecution. In declaring Ahmadiyyat as "heresy," and in Sunnism's symbolic violence against Ahmadiyyat, the theosophical features of Ahmad's thought have also been marginalized. Consequently, Sunni Muslims around the world are excluding Muslim access to the imaginal realm. The conclusion points out how other communities have faced and are facing similar exclusion on similar grounds, and argues for further investigation into the axiom that exclusion of the imaginal is a feature of modernity.

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Hating the Ahmadiyya: the place of “heretics” in contemporary Indonesian Muslim society

Cited by 28 publications

References 12 publications

Death Reminders Increase Agreement With Extremist Views but Not Violent Extremist Action in Indonesian Muslims

Death Reminders Increase Agreement With Extremist Views but Not Violent Extremist Action in Indonesian Muslims

Informal Security Groups as Social Non-Movement in Indonesia: Case of Buru Jejak in Central Lombok

Doors to the Imaginal: Implications of Sunni Islam’s Persecution of the Ahmadi “Heresy”

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