FACTORS
CAUSING THE RADICALISM IN INDONESIA
By: Dr. Khoirurrijal, M.A.
1 Lecturer of Postgraduate of IAIN Metro, Lampung, Indonesia.
A.
Introduction
Indonesia
is considered still vulnerable to radicalism, especially with the emergence of
the militant group of Islamic State of Iraq and Syria (ISIS). That's why the
younger generation as the generation of the most vulnerable should be protected
from such radicalism propaganda efforts. The young generation as the future
holder of Indonesia must be protected from radicalism to provide a good early education.
The key is education, both formal and religious education from home to school.
If the young generation gets general and religious education are good, it will
automatically unstoppable radicalism by itself. Moreover, not only radicalism, but
also threats such as drug understand other negative would be raw by itself.
Radicalism
is not actually a movement that comes out of nowhere, but it has a background
as well as a factor driving the rise of radicalism. Among these factors are
global capitalism and the problems of poverty, understanding of religion,
political social, emotional religious, cultural factors, anti-Westernism
ideological factors, government policies and the media.
B.
Root Causes of Radicalism
1. Global Capitalism and Poverty Problem
Capitalism is the cause of radicalism that
often arises in Indonesia. Capitalism is an economic system in which trade,
industry and the means of production are controlled by private owners with the
aim of making a profit in a market economy. The owner of capital can make
efforts to achieve maximum profit. For the sake of these principles, the
government can not intervene in order to gain market together, but government
intervention is done on a large scale for personal interests.
The capitalist system which to this day in
power succeeded in creating welfare with the progress level of productivity and
technological sophistication are higher. As an economic system, which is
applied to the Western world capitalism assessed undermine the foundations of
culture and get rid of those who are weak economically, in addition to being
able to power politically in the level of state policy. The helplessness of the
Muslims against the economic hegemony of Western capitalism led to Muslims'
resistance.
2. Understanding of religion
Weak understanding of religion can lead to
radicalism in society. This radicalism is an appropriate target for those
aiming distort religious teachings or to teach religious ideas were heretical.
The people are weak in terms of understanding is usually easily tempted by
material inducements to do things that deviate from the teachings of religion.
Including radicalism action. In addition, people who have religious knowledge
is weak in terms of practice need to be given touches of mysticism or
explanation of himatut tasyri'.
The touch can push to understand the essence of the commands and prohibitions
of religion more broadly. From various studies, followers of the Sufi has a
level of awareness to practice high moral consciousness and reveals that high
anyway. The condition is a form of valuable contribution in order to build the
morale of the nation in general. Adherents of the congregation as a community
commitment is expected to continue to be an example of enforcement of moral
values of religious and spiritual appreciation of that responsibility to
future scholars increasingly heavy because today's society more open to outside
influences as a result of advances in information technology and communications.
Boarding School role of scholars in the environment also needs to be
maintained.
In addition, to improve the welfare of
society. Has become common knowledge that Islamic radicalism (and also in other
religions) are more often motivated by economic problems than of religion.
Improved well-being can be interpreted with a populist economic empowerment,
increased employment and income distribution. To realize all that can be done,
for example, by giving soft loans to small people, optimize cooperatives,
increased agricultural industry, and provide job training.
3. Social and Political
Symptoms of religious violence more
appropriately seen as a symptom of socio-political rather than religious
phenomenon. Movement is by the West known as Islamic radicalism was more
appropriately seen root of the problem from the point of socio-political
context within the framework of the historicity of the people in the community.
As disclosed Azyumardi Azra that the worsening
position of Muslim states in the north-south conflict becomes a major support
of emergence of radicalism. Historically we can see that the conflicts posed by
radical circles with a set of tools of violence in and banging himself against
the other groups were more rooted in socio-political issues. In this case the
radical view of historical facts that Muslims do not benefit from the global
civilization, causing resistance to the dominating force. By bringing the
language and symbols and religious slogans tried to touch the emotions of the
radical religious and mobilize the power to achieve the goal of
"noble" of politics. Of course, such things are not forever be
referred to manipulate religion because most of their behavior is rooted in
religious interpretation in view of the historical phenomenon. Because he saw a
lot of irregularities and social inequality detrimental to the Muslim community
then there was a radical movement that is supported by religious sentiment and
emotion.
4. Religious Emotions
It should be recognized that one of the
causes of radicalism is a factor of religious sentiments, including the
religious solidarity of fellow oppressed by certain powers. But it is more
correct to say as a factor in religious emotions, and not religious (holy
absolute revelation) despite radicalism always flies the flag and symbols of
religion as a pretext to defend the religion, jihad and martyred. In this context what is meant by religious
emotion is religion as an understanding of the realities that are interpretive.
So the relative and subjective nature.
There are some people who understand that
what he understood to be the most correct. They assume that the group or
faction most right itself.
While others who do not have the same views expressed are wrong. Properly, the
differences that emerged in the midst of our life can be solved by
communication and dialogue. Instead of promoting settlement involving violence.
We should be fascinating example of early Muslim leaders, such as Mohamad Natsir, which although different point of view
with other figures, but still promote dialogue and mutual respect remains
between them. They gave the example wise in the face of differences.
5. Cultural Factors
It also has a big influence behind the rise
of radicalism. This is reasonable because it is culturally, as disclosed Musa
Ash'ari that in the community
always found the effort to break away from the shackles nets certain culture
that is deemed unsuitable. While the definition of cultural factors here is as
an anti-thesis to the culture of secularism. Western culture is a source of secularism
considered as an enemy that must be eliminated from the
earth. Whereas the historical facts show the existence of the various aspects
of Western dominance over the lands and Muslim culture. Western civilization
today is an expression of the dominant and universal humanity. West has
deliberately make the process of marginalization all joints of Muslim life so
that Muslims become backward and oppressed. West, with secularism, has been
regarded as a nation that pollutes the cultures of East and Islamic nation, is
also considered to be the greatest danger of the survival of Islamic morality.
This can be seen from the change everyday, like the more massive consumption
pattern of religious communities in Western products, such as ATM, mobile,
internet, and other global products.
Radical movements in Indonesia, Yudi Latif
allegedly because they did not receive the difference. Differences that arise
in the community is considered as a threat to the existence of the radicals.
They assume that in order to demonstrate their existence, they must eliminate
the existence of others. Terrorists dare to die because they assume the
difference is an enemy and a threat that must be destroyed. "Terrorists
daredevil, but did not dare to live, they are enemies of life".
6. Anti-Westernism Ideological Factors
Westernism is a thought that harm Muslims in
applying Islamic law. So that the
symbols of the West must be destroyed for the sake of upholding Islamic law.
Although the motivation and anti-Western movements can not be blamed on the
grounds of religious belief but the violence reached the radicalism precisely
demonstrated their inability to position itself as a competitor in the culture
and civilization. Yudi Latif pointed out
that the rise of terrorism due to the ineffectiveness of conseption
sense of justice. Terrorists arise because of the emergence of skepticism
towards democracy. Democracy is considered as an infidel state system.
7. Government Policy
The inability of good governance in Islamic
countries to act to improve the situation on the growing frustration and anger
some Muslims due to the dominance of ideology, military and economy of the major
countries. In this case, the government elites in Muslim countries have not yet
or are less able to find the root causes of the violence that can not overcome
the social problems facing the people.
8. Media
Factors of the West Mass Media (press) always discredit Muslims also factored into
the appearance of the reaction to violence committed by Muslims. Propaganda
through the press does have tremendous power and is very difficult to be
deflected so that the most "extreme" behavior that is radical in
reaction to what was inflicted upon the Muslim community.
C. Reduction Efforts Radicalism in Indonesia
Combating
radicalism can not be done by government alone. All components of the
nation should be involved in handling. Various attempts to do for the
prevention of radicalism in Indonesia can be done accurately by analyzing the
principal issue. Furthermore, alternative solutions are determined based on
data obtained from the analysis of the subject matter with the relevant parties
involved, especially the principals of radicalism in Indonesia. Among the
measures that can be done to overcome radicalism that is:
1. There
should be replanting the values of unity in diversity to our society. The
family is the basic science of how early to prevent radicalism in society.
2. In
terms of international relations, the government can continue to maintain
cooperation in addressing terrorism bilaterally, regionally,
and internationally. Government can seriously implement some anti-terrorism
agenda has been agreed by the members of ASEAN.
3. Formal
education should be government by delivering cargo subject matter of
citizenship, civics, etiquette and manners in accordance with the level of
education began and the level of basic education up to university.
4. Reduce
and eliminate social inequality, economic, political, education, and culture at
national level evenly and comprehensively.
5. Efforts
to raise the action to reject the attitude of violence and terrorism. This
action involves all groups in the religions in Indonesia who do not want such
things. Terrorism is a form of harassment and violence in the name of religion
and humanity.
6. Growing
moderate religious character. Understanding the dynamics of this life openly
with receiving a plurality of thought "other" (the other), which are
outside the group or religion. Moderate diversity will fade polarization
between fundamentalism and secularism in dealing with modernity and change.
7. Moral
Society Movement involving all elements of civil society such as the media,
academia, and civil society organizations involved in the prevention of
radicalism.
D.
Conclusion
Factors
driving the rise of radicalism in Indonesia, among which are factors of global
capitalism and the problems of poverty, understanding of religion, political
social, emotional religious, cultural, ideological anti-Westernism, government
policies and the media.
Combating
radicalism can not be done by government alone. All components of the nation
must be involved in mitigation, including through replanting values of unity to the public, maintenance of
cooperation in addressing terrorism bilaterally, regionally, and internationally,
formal education by the government with the provision of cargo subject matter
of citizenship, civics, manners and manners in accordance with the level of
education as well as the reduction and elimination of social inequality,
economics, politics, education and culture at the national level evenly and
comprehensively.
BIBLIOGRAPHY
Abdul
Aziz Thaba, Islam dan Negara dalam Politik Orde Baru, Jakarta: Gema
Insani Press, 1995.
