Authoritarianism, Democracy, Islamic Movements and Contestations of Islamic Religious Ideas in Indonesia
Authoritarianism, Democracy, Islamic Movements and Contestations of Islamic Religious Ideas in Indonesia
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DOI：
10.3390/rel12080641
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发表时间：
2021-08-01
期刊：
影响因子：
0.8
通讯作者：
Morieson, Nicholas
中科院分区：
文献类型：
--
作者：
Barton, Greg;Yilmaz, Ihsan;Morieson, Nicholas
自独立以来，伊斯兰民间社会团体和知识分子在印尼政治中发挥了至关重要的作用。本文试图描绘从1945年宣布独立到2001年，整个20世纪印度尼西亚政治和社会中伊斯兰宗教思想的争论。本文讨论了印尼三大伊斯兰知识分子流派——现代主义者、传统主义者和新现代主义者——的社会和政治影响，以及它们之间的关系。它描述了每一个伊斯兰运动的思想根源，它们与民间伊斯兰组织穆罕默德派（Muhammadiyah）和伊斯兰教士联合会（Nahdlatul Ulama）的关系，它们对印尼政治的影响，以及它们与国家的互动。这篇论文考察了印尼这个世界上最大的穆斯林占多数的国家的主流伊斯兰政治是如何被现代主义者和传统主义者之间的分歧所塑造的，这种分歧始于20世纪50年代初。分歧导致占统治地位的伊斯兰政党正义党（Masyumi）内部出现分裂，与NU有联系的传统主义者离开，建立了一个独立的NU党。这不仅阻止了Masyumi在1955年的选举中获得多数选票，而且还导致Masyumi转向伊斯兰教。这一保守的转变与精英阶层将印尼定义为伊斯兰国家的争论不谋而合，这也是该党与总统苏加诺（Sukarno）对抗的一个因素，以至于他采取行动禁止了该党。苏加诺将“引导民主”作为民主的软威权替代方案，并为苏哈托（Suharto）领导下军方支持的威权主义的出现奠定了基础。在印尼民主被压制的40年里，默哈默迪亚和伊斯兰复兴党以及相关的非政府组织、活动家和知识分子是公民社会的中坚力量。他们为印尼宪法（Pancasila）核心的非宗派原则提供了关键支持。这在20世纪80年代出现的新现代主义运动中得到了最强烈和最清晰的表达，并综合了传统伊斯兰学术和现代主义改革主义的关键要素。新现代主义是由伊斯兰知识分子努尔乔利什·马吉德和伊斯兰教士联合会主席阿卜杜勒拉赫曼·瓦希德提出的，它对伊斯兰教提出了一种开放、包容、进步的理解，肯定了社会多元化，适应了现代性，强调了在社区关系中宽容与和谐的必要性。瓦希德后来成为印尼总统，他对印尼从独裁向民主的过渡做出了贡献。新现代主义伊斯兰教对印度尼西亚民主和改革的重要贡献，有助于驳斥伊斯兰教与民主和多元主义不相容的观念。
Since independence, Islamic civil society groups and intellectuals have played a vital role in Indonesian politics. This paper seeks to chart the contestation of Islamic religious ideas in Indonesian politics and society throughout the 20th Century, from the declaration of independence in 1945 up until 2001. This paper discusses the social and political influence of, and relationships between, three major Indonesian Islamic intellectual streams: Modernists, Traditionalists, and neo-Modernists. It describes the intellectual roots of each of these Islamic movements, their relationships with the civil Islamic groups Muhammadiyah and Nahdlatul Ulama (NU), their influence upon Indonesian politics, and their interactions with the state. The paper examines the ways in which mainstream Islamic politics in Indonesia, the world's largest majority Muslim nation, has been shaped by disagreements between modernists and traditionalists, beginning in the early 1950s. Disagreements resulted in a schism within Masyumi, the dominant Islamic party, that saw the traditionalists affiliated with NU leave to establish a separate NU party. Not only did this prevent Masyumi from coming close to garnering a majority of the votes in the 1955 election, but it also contributed to Masyumi veering into Islamism. This conservative turn coincided with elite contestation to define Indonesia as an Islamic state and was a factor in the party antagonizing President Sukarno to the point that he moved to ban it. The banning of Masyumi came as Sukarno imposed 'guided democracy' as a soft-authoritarian alternative to democracy and set in train dynamics that facilitated the emergence of military-backed authoritarianism under Suharto. During the four decades in which democracy was suppressed in Indonesia, Muhammadiyah and Nahdlatul Ulama, and associated NGOs, activists, and intellectuals were the backbones of civil society. They provided critical support for the non-sectarian principles at the heart of the Indonesian constitution, known as Pancasila. This found the strongest and clearest articulation in the neo-Modernist movement that emerged in the 1980s and synthesized key elements of traditionalist Islamic scholarship and Modernist reformism. Neo-Modernism, which was articulated by leading Islamic intellectual Nurcholish Madjid and Nahdlatul Ulama Chairman Abdurrahman Wahid, presents an open, inclusive, progressive understanding of Islam that is affirming of social pluralism, comfortable with modernity, and stresses the need for tolerance and harmony in inter-communal relations. Its articulation by Wahid, who later became president of Indonesia, contributed to Indonesia's transition from authoritarianism to democracy. The vital contribution of neo-Modernist Islam to democracy and reform in Indonesia serves to refute the notion that Islam is incompatible with democracy and pluralism.