Counter-Radicalization Methods in Indonesia: Providing Alternative Narratives and Limiting Access

Indonesias practice of Islam has often been noted for its religious tolerance and acceptance Home to the most Muslims in the world, some fear that due to the countrys high Islamic population, it is a harboring ground for Islamist radical groups often referred to as the second front on the global fight against terrorism. This paper seeks to identify what has and continues to make radicalization attractive, the necessity of nontraditional counter-radicalization methods, and identify current counter-radicalization methods. Using this, I will predict how counter-radicalization will evolve in Indonesia. Since the September 11th attacks on the United States, media outlets began to report Southeast Asia as the second front in the American-led war on terror. 1 Fear of Islamist-related terrorism has run rampant throughout the region and the international community. U.S. General John Toolan, Principal Director of South and Southeast Asia, Office of the Assistant Secretary of Defense, said the region is a crucial front in the long war against violent extremism. 2 Indonesia has become the epicenter of terrorist activity in Southeast Asia. The 2002 Bali Bombings-- resulting in 202 deaths-- garnered international attention. 3 This devastating event resulted in the creation of Detachment 88, the US funded Indonesian special counter-terrorism police unit. 4 The efforts of Detachment 88 led to a sharp decrease in the number of violent attacks. 5 The 2005 Bali Bombings resulted in 26 deaths, a significantly lower death toll. 6 However combating Islamic radicalization still

1 2 3 4 5 6

Smith, "A Handbook of Terrorism," 155.

Ibid.
Sentana, "Counterterrorism Chief Talks About. Tourism in Indonesia: Terrorism," Indonesia Investments. Sentana, "Counterterrorism Chief Talks About. Aglionby et al., "Bali terrorist blasts kill.

remains an issue. In 2004 a deadly car bomb exploded at the Australian Embassy and in 2009 suicide bombers attacked two Marriot hotels. Detachment 88 continues to foil attempted attacks on the US embassy, hotels, and against the task force itself. 7 All of the aforementioned attacks were committed by one of the active terrorist networks working within the country: Jemmah Islamiyah (JI), Jemmah Anshorut Tauhid (JAT), and Front Pembela Islam, (FPI), and the Indonesian Mujahidin Council (MMI). Terrorist groups are constantly looking for novel and innovative ways to restrategize and regroup. The success of Detachment 88 and similar counter-terrorism groups has pushed radical groups into the fringes of society. Yet, they still have a powerful social pull, attracting followers throughout the country. Presently, counter-radicalization efforts are looking for more comprehensive ways to tackle to the problem. Limiting access to radical materials and providing substitute narratives is offering a broader, more far-reaching avenue for curtailing terrorist activity than traditional capture and imprisonment. Through the analysis of such efforts, this paper will illuminate how counter-radicalization efforts will evolve in the coming years.

History and Definitions of Radicalization Indonesian Islamic Practice Indonesian Muslims have committed to religious pluralism even during early Islamization. Brought to the archipelago by tradesmen and missionaries instead of Arab armies, Islam was rarely violently imposed on non-believers. 8 Islamization was

7
8

Otto, "Indonesia's Terrorists Appear Weakened. Azra, "Radical and Mainstream Islam," in Religion and Religiosity in the Philippines, 19.

peaceful, seldomly promoting conflict between Muslims and non-Muslims.9 The religions slow diffusion permitted the integration of local nuances and beliefs.10 Muslims became accustomed to various regional practices of Islam. Indonesian Muslims are marked by their overwhelming tolerance when compared to the Middle East. Where other Islamic societies are close geographically, Indonesia is isolated from the Middle East, allowing the creation of a culture that is distinct from other Islamic societies. 11 An inclusive Islamic practice became part of the mainstream. Characterized as moderate and accommodating, Indonesian Islam is much less rigid than Middle Eastern Islam.12 After Indonesians 1945 independence, the country committed to a philosophy of multiconfessional nationalism.13 This outlook promotes religion in the public sphere, but does not specify religious practice. Under President Sukarnos 1980s New Order, a political regime marked by Indonesias transition from its communist past, he immediately distanced himself from demands for Islamic law.14 As an alternative, the uniquely Indonesian Pancasila, a national pluralistic ideology about religion, was implemented. It officially recognized the nations belief in one God but failed to specify which god. While it was detrimental to many local religions, many of which were polytheistic, it provided space for Protestant, Catholic, Buddhist, and Hindu populations to flourish alongside the Islamic majority. 15 Perceived as Islamic enough, the

Hefner, "State, Society, and Secularity," in Religion and Religiosity in the Philippines, 40. Azra, "Radical and Mainstream Islam," in Religion and Religiosity in the Philippines, 19. Azra, "Radical and Mainstream Islam," in Religion and Religiosity in the Philippines, 198 Ibid, 20. Hefner, "State, Society, and Secularity," in Religion and Religiosity in the Philippines, 40 Ibid.

10 11 12

13
14 15

Ibid, 21.

Pancasila remains widely accepted by Indonesian Muslims.16 This civil practice of Islam remains intact in contemporary Indonesian society. It is consistently viewed in western publications as an exception among Islamic societies. Newsweek and Time magazine called the countrys Islamic practice Islam with a smiling face. Freedom House called the state a bright spot of democracy. Multiple surveys highlight Indonesian Muslims compatibility with human rights.17 Although, most Indonesians identify as Liberal practitioners, some do diverge into the Islamist and radical sects. These practitioners can be characterized as liberal Muslim.

Liberal Muslims Liberal Muslims consider Islam to be an important part of their identity. They often advocate for varied, localized version of Islam that is adaptable to many different backgrounds.18 They are dismissive of the idea of an Islamic state, and are eager to separate themselves from the Middle East in advocating for democracy and a secular state.19 The Liberal Islamic sect Nahdlatul Ulama (NU) is the largest Muslim mass organization in Indonesia. With a membership of nearly 30 million, NU has a significant influence over Islamic discourse in Indonesia. In 1999, NU created the National Awakening Party (PKB) using its large voter base to secure votes.20 It strongly opposes any form of radical Islam and promotes the inclusion of all religious groups in

16 17

Ibid, 21.
Hefner, "State, Society, and Secularity," in Religion and Religiosity in the Philippines, 43 Ramakrishna, "The State of Radicalization," in Radicalization of Muslim Communities, 40.

18 19 20

Ibid.
Nahdlatul Ulama," Resources for Faith, Ethics, and Public Life.

Indonesia.21 Liberal Muslims continue to dominate the Islamic practice and discourse throughout the country.22

History of Indonesian Islamic Radicals On the opposing side of the religious spectrum lies the Islamists and radical Islamic groups. These groups consider the preservation of purity as more essential than being in accordance with the golden rule. Religious piety takes precedent over all other duties. Islamists ultimately seek to impose a particular vision of a just society on the greater population. Shariah law and an Islamic state are seen as a requisite for authentically practicing Islam. 23 Historically, Islamist philosophy is rooted in Western-Arab tensions. When Western Industrialization began in the 16th century, much of the Arab world was impregnated with a sense of weakness, resulting in hostility for some.24As political analyst William Pfaff writes (a) sense of victimization and impotence lies behind the phenomenon of revolutionary Islamic fundamentalismwhich seeks a remedy for Islams powerlessness in religious orthodoxy and the theocratic state.25 Australian analyst Greg Fealy suggests similar motivations. Found within most militant Muslim groups is a persistent narrative of humiliation and vulnerability fostered by the ruthless manipulation and exploitation by the Christian and Jewish-controlled West. 26 This outlook on the West has lead some to seek revenge through violent means. There is a causal relationship between the Muslim
21 22 23 24 25 26

Ibid.
Ramakrishna, "The State of Radicalization," in Radicalization of Muslim Communites, 40. Ramakrishna, "The State of Radicalization," in Radicalization of Muslim Communities, 42-3. Almonte, "The Radicalization of Muslim," in Radicalization of Muslim Communities, 26.

Ibid.
Smith, "A Handbook of Terrorism," 156.

worlds failure to adapt to modernity and the rise of Islamist thought .27 It proliferates through the frustrations of impoverished peoples living on the outskirts of what they see as an unattainable consumerist world. 28

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