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| Srl | Item |
| 1 |
ID:
076751
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2007.
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| Summary/Abstract |
This article analyses a dramatic political transformation in Indonesia's Aceh province. In the 1950s, an Islamic rebellion (Darul Islam) aimed not to separate Aceh from Indonesia, but rather to make Indonesia an Islamic state. A successor movement from the 1970s was GAM, the Free Aceh Movement. GAM, however, was essentially secular-nationalist in orientation, sought Aceh's complete independence and did not espouse formal Islamic goals. The transformation is explained by various factors, but the key argument concerns the relationship between Islam and nationalism. The defeat of Darul Islam had caused Aceh's Islamic leaders to focus on what they could achieve in Aceh alone, ultimately giving rise to Acehnese nationalism and the secessionist goal. However, Islam remained a point of commonality with, rather than difference from, majority-Muslim Indonesia. The logic of nationalist identity construction and differentiation thus caused Aceh's separatist leaders, despite being personally devout, to increasingly downplay Islamic symbols and ideology.
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| 2 |
ID:
084828
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2008.
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Professor John Sidel argues that coverage of terrorist events in South East Asia focuses on description, rather than explanation, events rather than causes. He suggests that Islamist forces in South East Asia are in retreat: terrorist violence reflects frustration at a reduction in political influence, not a rising tide of Islamisation. In a review of the situation in four individual countries, Indonesia, the Philippines, Malaysia and Southern Thailand, he asserts that the number of terrorist attacks is not increasing and in Indonesia at least is in absolute decline. This article is based on a lecture he delivered as part of the Southeast Asia Seminar Series at St Antony's College, University of Oxford.
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| 3 |
ID:
096291
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2010.
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| Summary/Abstract |
This article seeks to explain the impact of Muslim politics on the Indonesian nation and, in particular, why Islamism has found so little political traction. It argues that Islamist ideas were late in emerging in modern Indonesia, and long remained marginal to Indonesians' ideas of what their nation should be and do. It notes, however, that Indonesia's deepening Islamisation has resulted in a sense of growing sectarianism and a developing accommodation of Islamic agendas by Indonesia's pseudo-secular state that requires careful management if respectful pluralism and mutual tolerance is to be maintained.
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