Islamism and the Politicization of Religion: Political Challenges in Indonesia toward 2024

In the past few weeks of May 2023, Indonesian netizens were stirred by the "ticket war" for the concert of the famous band from London, England, Coldplay. This band, established in 1997, received an overwhelming response from the Indonesian youth. The concert tickets provided by the promoter sold out quickly, even though the concert was scheduled to take place six months later on November 15, 2023, at the Gelora Bung Karno Main Stadium (GBK) in Jakarta.

The frenzy surrounding the Coldplay concert is understandable. Besides being their first-ever tour in Indonesia, Coldplay is also one of the limestone rock bands that have sold 100 million albums. However, the euphoria surrounding this spectacular music concert suddenly vanished when there was opposition from several religious groups in Indonesia.

The rejection came from the Alumni Brotherhood (PA) 212 group. The issue they raised was the claim that the band was closely associated with LGBT and atheism. Furthermore, the PA 212 group threatened to besiege the airport if the concert proceeded. Shortly afterward, the Indonesian Ulema Council (MUI) followed suit. The question is, on what basis did they reject the concert? Are there any valid proofs that the band is involved with LGBT or atheism, for example?

Islamism and the politicization of religion have been prominent since the 2014 Presidential Election. In the realm of digital public discourse, there has been a significant increase in the battle of ideas. Campaigns that were previously conventional have shifted to the digital sphere. Both the Jokowi-JK and Prabowo-Hatta camps engaged in black campaigns, utilizing identity politics with elements of religion, ethnicity, race, and intergroup conflicts, as well as structured and massive hoaxes and hate speech. Each camp used religious symbols to seek sympathy, legitimacy, and delegitimization of their political opponents. It was from that context that terms like "cebong" (Jokowi supporters) and "kampret" (Prabowo supporters) emerged, along with the terms "BuzzerRp" and "kadrun" as variations of political epithets.

Based on the records from the DroneEmprit website on July 17, 2022, the fluctuation in the usage of these terms in tweets on Twitter from July 1, 2015, to April 16, 2022, can be observed. The first term that emerged was "cebong," followed by "kampret," "kadrun," "buzzer," and "buzzerRp." The peak usage of "cebong" and "kampret" occurred in April 2019 during the 2019 Presidential Election. After the 2019 election, the usage of these two terms drastically decreased. However, a new term emerged at the end of 2019, namely "kadrun," followed by "buzzer" and its variations, such as "buzzerRp."

Before the 2019 Presidential Election, the public was captivated by the "blasphemy" case that befell Jakarta's Governor, Basuki Tjahaja Purnama (Ahok). He was entangled in a video of his speech during a working visit to the Thousand Islands on September 27, 2016, which was edited and framed with the narrative of "blasphemy against Surah Al-Maidah verse 51." In reality, Ahok's speech, which lasted for 40 minutes, was about "not being deceived by politicians who misuse Surah Al-Maidah verse 51 to undermine their non-Muslim political opponents."

However, because the edited video went

 viral with a narrative that touched on sensitive religious and ethnic issues, it sparked the 411 and 212 Actions in 2016, demanding Ahok's imprisonment for allegedly insulting Islam. The movement, led by the Islamic Defenders Front (FPI), succeeded in imprisoning Ahok with a two-year sentence in May 2017. As the incumbent candidate, Ahok lost in the 2017 Jakarta Gubernatorial Election due to the use of religious and identity-based issues.

It seems that our society has entered the era of "post-truth." People prioritize assumptions, emotions, and suspicions over logic and facts. This phenomenon is similar to Baudrillard's description that we are in an era of abundant information but lacking deep meaning.

In this context, the PA 212 group and MUI emerged and continue to grow. While their political interests may not be as intense as during the 2017 Jakarta Gubernatorial Election, the massive politicization of religion at that time left lingering identity sentiments. Islamism is strengthening, and the digital public sphere is experiencing what philosopher Habermas calls "refeudalization," which refers to the influence of power desires on the public sphere.

The rejection of the grand Coldplay concert is just a small example of how Islamism is gaining strength in Indonesia. The issues of LGBT or atheism are not new. It is reminiscent of the Communist Party of Indonesia (PKI) issue that always heats up, especially in September each year, particularly in the political context. However, the crucial point is not that. As the 2024 political year approaches, with several political parties having already announced their presidential candidates, where is Indonesian politics headed? Will it be similar to previous presidential elections that tore democracy apart with religious and identity issues, or will it be more civilized and clear in its direction?

The threats from the PA 212 group and MUI can serve as signals to answer these questions. Although the current political temperature may not be as high as in 2019 or 2014, it does not mean that the nuances will be significantly different if the same political actors are involved. This is in line with LP3ES's report on the danger of the political oligarchy circle in Indonesia.

In the discussion on "Political Dynamics toward 2024: What Does Big Data Say?" held on February 5, 2023, LP3ES in collaboration with Continuum stated that Indonesia is facing a dangerous situation in the future. This is due to the presence of three political power axes: the state or the oligarchy that has united with political parties, and a fragmented society. Therefore, concrete steps are needed to prevent Indonesian democracy from falling into a precipice.

The massive politicization of religion has left lingering identity sentiments. Islamism is strengthening, and the digital public sphere is experiencing what philosopher Habermas referred to as "refeudalization," which involves the influence of power desires on the public sphere.

Regarding evidence of Coldplay's association with LGBT, there is no concrete data to be disclosed, except that in some stage performances, Coldplay's vocalist, Chris Martin, often carries rainbow flags. However, their song lyrics do not support the LGBT or atheism community.

As renowned artists and musicians, this band may feel entitled to speak up and advocate for the rights of minorities. It should be noted that what they defend is human rights, not sexual orientation or other matters. There is no clear clarification from them regarding their support for LGBT activities.

Furthermore, the band also has an online record of supporting Palestinian independence and "condemning" Israel. However, the basis for their stance is not solely rooted in religion but rather in humanitarian concerns and the right to self-determination. []

The Ambiguity of Sophists: Philosophy Teachers or Fortune Hunters?

Have you ever heard of the term "Sophists"? The word "Sophists" comes from the Greek word "sophia," which means "wisdom." In the history of philosophy, this term was given by the famous Greek philosopher, Plato. However, the term "Sophists" does not always have a positive connotation. In Plato's hands, this term was associated with wealth hunters who used knowledge as a pretext.

Nevertheless, history also notes that the Sophists were not only philosophers but also teachers for the Greek society. They appeared before the era of three other famous philosophers: Aristotle, Socrates, and Plato. Previously, these philosophers were more focused on cosmos or nature, but the Sophists shifted their focus to humans.

So, what is the connection between the Sophists and the current education capitalism? It turns out that the argument used by the Sophists, namely the heavier the level of education, the more expensive it is, has existed since ancient times. In the 4.0 era, many people have the same orientation as the Sophists, which is to seek wealth by utilizing their knowledge. There are social media Ustads, teachers, lecturers, and many others.

Of course, not everyone is like that. Some still value the essence of knowledge, which is to seek truth from various perspectives. But, we must also be cautious about people who only seek profit from the knowledge they possess, especially in this digital age.

So, are Sophists philosophy teachers or fortune hunters? Perhaps the answer depends on each individual. However, what is clear is that we must remain critical and wise in choosing sources of knowledge.

Muhammad Syahrur's Perspective on the Pillars of Islam: A New Dimension to Understanding the Religion

The pillars of Islam are fundamental aspects of the religion. However, Syrian philosopher and scholar, Muhammad Syahrur, has called into question the concept of these pillars. In this article, we will discuss Syahrur's views on the pillars of Islam and their implications.

The author begins by stating that the pillars of Islam are based on two hadiths agreed upon by Sunni scholars. However, Syahrur argues that the pillars of Islam are not five, but three. This raises questions about other hadiths that mention Islamic principles but have different content from the five pillars. The author wonders if we should acknowledge the existence of more than five pillars of Islam based on these hadiths.

According to Muhammad Syahrur, there are three main principles of Islam: belief in the existence of Allah, belief in the day of judgment, and doing good deeds. Although this idea seems simple, it challenges the traditional view of the pillars of Islam. This implies that the pillars of Islam are not just a set of practices, but a deeper understanding of the essence of Islam.

It is important to note that the purpose of this article is not to confirm Syahrur's views, but to discuss and refute them academically. The author acknowledges that Syahrur's perspective on Islam adds a new dimension to the concept of the pillars of Islam.

In addition, Syahrur's idea of the "pillars of Islam" includes anyone who practices them, regardless of their religious affiliation, including followers of Judaism, Christianity, and other religions. This concept challenges the traditional view that Islam is exclusive only to Muslims. It is an open and inclusive view of Islam that emphasizes the universal principles of religion.

The concept of "bayn al-mu'minin wa al-muslimin" (the agreement between believers and Muslims) in the Medina Charter complements Syahrur's perspective on Islam by distinguishing between believers and Muslims. This agreement emphasizes the importance of unity and cooperation between believers, regardless of their religious affiliation.

However, Syahrur's views leave some unanswered questions. He does not use the terms "kafir" or "non-Muslim" as the opposite of Muslims, so the question that arises is what term he uses. Also, it is unclear what Syahrur's view is on the "pillars of Iman" and what term he uses to distinguish between believers and Muslims.

Overall, Muhammad Syahrur's perspective on the pillars of Islam provides a new dimension to understanding the fundamental principles of religion. Although this view challenges the traditional view of the pillars of Islam, it is important to discuss and refute these ideas academically. Syahrur's inclusive view of Islam emphasizes the universal principles of religion, which is essential for promoting unity and cooperation between believers.

"Laut Bercerita" - A Historical Fiction Novel About Activism and Tragedies during Indonesia's New Order Era

Leila was awarded the SEA Write Award 2020 for her novel "Laut Bercerita" ("The Sea Speaks His Name"), which also won the Kusala Sastra Khatulistiwa Award 2013 for its historical novel "Pulang" ("Homecoming"). "Laut Bercerita" is a historical fiction novel that tells the true story of a missing student activist during Indonesia's New Order Era.

The novel's strengths lie in its wealth of data and accuracy in describing the ideas, experiences, and feelings of its two main characters, Laut and Mara. The novel uses a realistic style to describe events at a specific time and place, with a table of contents consisting entirely of places and years, from "Sayegan, 1991" to "In Front of the Presidential Palace, 2007". This novel raises questions about whether the history depicted in the novel is indeed true.

The genre of historical fiction is not new to Indonesian literature. Leila may have followed in Pram's footsteps to adhere to socialist realism and demonstrate the reality that erasing the traces of radical figures from history is tantamount to continuing the colonial political policy of building a false national narrative.

Activists fought for rights that had been taken away by the government. The military of the New Order held the representation of how to govern the country at that time, with discussions being considered dangerous, and their counter will always be monitored by intelligence. Activists were locked up in barracks, interrogated, and tortured as if it has become a routine for months before they were finally vanished from their lives. The activists who challenged the government were considered traitors and were often threatened not to fight against the government. The government's hegemony has rooted in the ideology and culture of society, making people blind to follow the established rules.

The conflict between farmers and soldiers in the Tanam Jagung Blang­guan Action at the beginning of 1998 became the trigger for activist struggles. Covering the story of Biru Laut and 12 other missing activists has become a symbol of the tragedy for the activist movement. Nine other activists who survived the violence continue to suffer trauma until now.

People who joined the Indonesian Student Solidarity for Democracy (SMID) group, including Mugiyan­to and Nezar Patria, were arrested and tortured by the New Order. On May 23, 2016, CNN Indonesia featured Mugi's story of being kidnapped on March 13, 1998. At that time, Mugi had just finished attending a meeting with a solidarity organization for Timor Leste from Australia in the Menteng area, Central Jakarta, representing SMID to manage international relations. On February 4, 2008, Tempo featured a story written by Nezar Patria about his experiences as an activist who was kidnapped, interrogated, and tortured for days in March 1998.

"Laut Bercerita" novel was made based on research, but the storyline that was taken is the author's choice. There are historical embellishments to strengthen the narrative, but still showing Leila's literary attitude as entertainment medium. Leila used WS Rendra's poetry, which is inseparable from social-political criticism, as part of the novel to offer readers an approach to the storyline. The poem "Seonggok Jagung" ("A Pile of Corn") became a basis for activists to resist.

The term "missing activists" refers to activists who were abducted or disappeared and were never found again. In the post-New Order era, literary works often exploited elements of sexual and moral freedom and opposed government dictatorship. Leila Chudori explored the theme of sexuality in her novel "Laut Bercerita" in a way that is not lewd or disgusting. The simplification of the theme of sexuality in literary works can trigger readers to question the moral values they hold and acknowledge the inadequacy of these values. Although sex outside of marriage is still considered taboo, Leila explores the idea that sex can be something fair and enjoyable for both parties.

Alex uses food as the subject of his portrait and displays photos of a gudeg and jamu seller in his room. Food also becomes Mara's tool of communication to Laut through imaginative letters. Leila's desire to depict the other dimensions of Indonesia with a blend of tumult within can satisfy her yearning to narrate. Memories are awakened, and the unconscious is made conscious. "Laut Bercerita" is expected to grow in the world beyond and move histories through readers' comments.

The Trend of Using Instagram in Indonesia for Contemporary Islamic Preaching (Dakwah)

Media sosial has been rapidly developing and becoming a part of people's daily lives. Instagram, one of the largest social media platforms in the world, has become a favorite among people worldwide. According to Data We Are Social, the monthly active users of Instagram worldwide reached 1.45 billion people in April 2022. In Indonesia, the monthly active users of Instagram in April 2022 reached 99.9 million, which is the fourth largest in the world. This shows that Instagram is a highly potential platform to reach a wide audience.

Data shows that Instagram users in Indonesia are dominated by individuals aged 18-34 years old. On the other hand, Instagram users aged 65 and above only account for 2.1%. This indicates that Instagram is the most favored platform among young generations. The positive impacts of digital technology and social media are easier access to information, joining communities, and self-actualization through social media. However, this also has negative impacts, such as the spread of fake news, pornography, cyberbullying, hate speech, and others.

The development of technology and social media also affects the activities of da'wah that were previously carried out conventionally. Now, da'wah activities are shifting towards digital. In the field of communication, media is understood as a channel used by da'wah activists to convey messages to the public. In the global community, such da'wah activities can be found in the virtual space. This makes it easier for people to access religious information or da'wah, especially if they have internet access.

In the digital era, da'wah and technology are inseparable. The sophistication of technology and information can be utilized to optimize da'wah to reach the public. Da'wah optimization can be done through social media to make it more widely accepted and faster, increasing its effectiveness in terms of time, cost, and process. If based on contemporary da'wah, Instagram social media can be utilized as a da'wah platform for millennial students (santri). Millennial santri is a young generation that grew up in the digital era and has different characteristics compared to the previous generation. They are more familiar with technology and social media. Therefore, Instagram can be a strategic place for them to seek information and strengthen their religious understanding.

Through Instagram, millennial santri can share knowledge and experiences about Islam and introduce the beauty of cultural diversity in Indonesia. With interesting and easily digestible content, the conveyed da'wah can attract many people's attention. Millennial santri can also utilize Instagram features such as IGTV and Instagram Live to deliver sermons or religious discussions directly.

Furthermore, Instagram can also be used as a medium to invite the public to participate in social activities related to religion, such as fundraising for foundations or orphanages. In this way, millennial santri can show that religious activities can also have a positive impact on the wider community.

However, as social media users, millennial santri also need to pay attention to ethics and religious values when interacting with other users on Instagram. This is important to build a positive image of the da'wah activities carried out.

Overall, Instagram social media has great potential in strengthening da'wah in the digital era. By utilizing Instagram wisely, millennial santri can take an active role in strengthening religious understanding and promoting the values of diversity in Indonesia.

Title: Trend of Instagram Usage in Indonesia for Contemporary Da'wah

"Challenging the Status Quo: Afdillah Chudiel on the State of Education in Indonesia"

Hey guys, have you ever heard of Afdillah Chudiel? He is a writer and sociologist who wrote a book that can make you reflect on our education system. The title of his book is provocative, but the intention is to make us aware that our education institution isn't always perfect and achieving.

In his book, Chudiel shares his experience of providing trauma healing for children affected by the earthquake in West Sumatra in 2007. He found that the children there were not too concerned with school or dropping out because it didn't affect their lives significantly.

They actually felt that schools had strange rules and often created unhealthy competition among students. The complicated curriculum also made them confused and ineffective. There were also cases of children being mistreated by schools, which should have been a place of protection for them.

Education, which should have helped them achieve their dreams, became a problem in itself. The National Exam made them fearful and pressured. Moreover, our schools seem to be factories that produce high-quality individuals who can compete with other humans. In reality, there are still many children in remote areas who cannot attend school due to poverty and limitations.

This book makes us reflect on the bitter reality faced by our children in various remote areas. Hopefully, this book can become a breakthrough to generate solutions for improving our education system. We all have a responsibility to open our minds and awareness of the importance of quality education.

The History and Legend of Gempol Tree and Spring in Sumberdadi Village, Indonesia

 A village called Sumberdadi, located in the heart of Sumbergempol District in Indonesia, has an interesting history that is not widely known. The village is geographically divided into two hamlets, Gempol and Selojeneng. Gempol is separated from Selojeneng by a railway line that runs from east to west or vice versa, and it also has a train station called Sumbergempol Station. The district name is derived from the name of one of the hamlets in Sumberdadi, which is Gempol. However, the reason why Gempol was chosen as the name for the district instead of Selojeneng or Sumberdadi is not clear.

According to the locals, Gempol is the name of a type of tree, Nauclea orientalis, that used to grow in the area where Dusun Gempol now stands. The tree was famous because it grew near a spring that never ran dry, even during the dry season. The spring could only be stopped by plugging it with a type of rope called sodo lanang. The hamlet and train station were named after the tree.

The name of the village, Sumberdadi, is also related to the tree. The locals believe that the village got its name from the spring that flowed under the Gempol tree. The village was established by Mbah Iro Dermo, who tried to settle in the area but was discouraged by the swampy conditions caused by the spring. He tried to block the spring with soil and rocks but failed. Finally, he used kapas pohon aren and selo, two types of plants, to plug the spring, and this was successful. The village got its name from the spring, which is called sumber in Indonesian, and the Gempol tree.

Overall, the history of Sumberdadi and Gempol is closely linked to the Gempol tree and the spring that flows under it. The story has been passed down through generations, and although there is no written evidence to support it, the locals firmly believe in it.