Rising Islamism and the Struggle for Islamic Authority in Post-Reformasi Indonesia

Abstract

The successful ‘Defending Islam’ rallies of 2016–2017 provide clear evidence that Islamism is on the rise in contemporary Indonesia. Mainstream Islamic authorities, including groups such as Nahdlatul Ulama and Muhammadiyah, are increasingly losing their authority to newer, more conservative Islamic preachers and groups. What explains this phenomenon – and what does it mean for the moderate perspectives that many predicted would dominate Islam in Indonesia in the post-Reformasi era?This article argues that three main mechanisms can explain the rise of Islamism in Indonesia: 1) the creation of a ‘marketplace of ideas’ in post-Reformasi Indonesia and the way in which this marketplace has contributed to the rise of Islamism and the breakdown of Islamic authority; 2) the ascent of new Islamic authority figures, who propagate their views using new methods, ranging from social media to campus da'wa organisations and community-based activities (majelis taklim); and 3) the growing influence of new Islamic groups and preachers, who are building alliances with established religious elites and politicians. Such alliances strengthen the influence of new Islamic authorities, while further marginalising religious minorities, such as Ahmadi and Shi'a Muslims.

The Polemic of Wayang in Da’wah Stage: Digital Contestation for Religious Authority

“…The media stage, both print media, electronic media and also new internet-based media are the fields of da'wah, in addition to recitations in office mosques, taklim councils and also Islamic studies on campuses. (Arifianto, 2020) In fact, this group is often labeled as a propagator of radical ideas that threaten local religious understanding as well as national political stability. (Redjosari, 2019) As a propagator of Wahhabi religious beliefs that are rigid and anti-tradition and culture, this group often faces challenges and rejections from other groups.…”

A Contested Identity: Contemporary Representation of Indonesian Chinese-Muslims on Instagram

“…Moreover, Fealy andWhite (2008, in Slama, 2018) posit that Indonesian Muslims have extended their expression of faith and even flaunted it on their social media accounts. Regarding the issue, (Arifianto, 2019) stated that in a country undergoing a religious revival such as Indonesia, the so-called religious entrepreneurs aiming to be the new Islamic authorities tend to deepen their Islamic knowledge and be skillful at articulating it through new technologies, such as social media.…”

“…In the early 2000's Indonesia, the mediated Islamic preaching practice has been going since the surge of television with the rise of the first 'television preachers', like Abdullah Gymnastiar (AA Gym) and the late Ustadz Jefri Al-Buchori (Uje) (Arifianto, 2019). In around the 2010s, second-wave generations television preachers appeared with much more lively and entertaining formats, like Ustadz Nur Maulana (known for his catchphrase, "Jamaah, Oh Jamaah" translated as "Pilgrims, oh Pilgrims"; Mama Dedeh, Ustadz Yusuf Mansur, the late Ustadz Arifin Ilham, and many others.…”

Otoritas Agama di Era Korona: Dari Fragmentasi Ke Konvergensi?

“…Berseberangan dengan temuan studi-studi sebelumnya yang menyebut kehadiran otoritas agama baru akan menggerus pengaruh otoritas agama lama (lihat Muzakki, 2012;Iqbal, 2014;Burhani, 2016Burhani, , 2018Akmaliah, 2019;Arifianto, 2019), studi ini menemukan adanya konvergensi otoritas agama dalam merespons situasi pandemi akibat penyebaran Covid-19. Meski sempat terjadi fragmentasi bahkan kontestasi antar otoritas agama, seiring waktu wacana dominan dua otoritas agama Islam ini cenderung mendekat: sama-sama menekankan pentingnya untuk menyelamatkan jiwa manusia dari bahaya Covid-19.…”