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Volume 12. Number 3.2005
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TIIE CASE OF SABILT Syamsul Rijal ISSN 0215-0492
$TI]BIA I$I,Ail{IIiA Vol. 12, n0.3,2005
EDITORIAL BOARD:
M. Quraish Slilub (UIN laknrta)
Taufik Abdullalt (LIPI lakarta) Nur A. Fadhil Lubis (IAIN Sumatra Utara) M.C. Ricklefs (Melbourne Unioersity) Martin z.;an Bruinessen (Utrecht Uniaersity) lohn R. Bowen (Washington Uniaersity, St. Louis)
M. Atho Mudzhar (IAIN
M. Ihmal
Yogyaknrta)
Hasan (International Islamic Uniz;ersity, Kuala Lumpur)
EDITOR.IN-CHIEF A.r,"merrli
Azra
EDITORS Saiful Mujani lamhari
lajat Burhanudd.in Fu'ad labali Oman Falhurahman
ASSISTANT TO THE EDITORS Heni Nuroni
ENCLISH LANGUAGE ADVISOR Cheyne Scott
ARABIC LANGUAGE ADVISOR Muhbib Abdul Wahab COVER DESIGNER S. Prinka
STUDIA iSLAMIKA (ISSN 02L5-0492) is a journal published by the Center for the
Study of lslant and Society (PPIM) LJIN Syarif Hidayatullah, lakarta (STT DEPPEN No. 129/SK/DITIEN/PPG/STT/1976) and sponsored by tlrc Australia-lndonesia Institute (AID. k specializes in lndonesian Islamic studies in particular, and South-east Asian Islamic Studies in general, and is intended to communicate original researches and curent issues on the subject. This journal warmly welcomes contributions f'rom scholars of related disciplines-
articles published do not necessarily represent tlrc aiews of tlrc journal, or other institutions to which it is afiliated. They are solely the ztiews of the authors. The articles contsined in this journal luoe been refereed by the Board of Editors.
All
been accredited by The Ministry of National Education, ReptLblic of lndonesin as an academic journal (SK Dirien Dikti No. 23a/DIKTI/2004).
STUDIA ISLAMIKA has
M. Yunus Namsa
Al-Tarbiyah al-Muta' adidah al-Thaqafrtiyah: Tanmiyah al-D-rmukrafiyah bi Indunrsiya
Abstract: Some suggest that the diversity of the Indonesian population is a source of problems for in terms of religion, ethnicity and language the country on the one hand, and a foundation for progress on the other. In the post-Soeharto period of Indonesia, commonly tefened to as the "reformation era", a number of communal iots and conflicts have occuned in different parts of the country. These conflicts have been closely associated with
amongst other factors
religious and ethnic diversity.
Areas to have been afflicted by conflicts and riots include Senggau
Ledo, Situbondo, Tasikmalaya, Ambon and Sambas, some of which have led to a grcat loss of life and damage to homes and other personal ptopetty.
Further to the conflict and rioting, there is also the issue of religious violence. Examples of such violence which have taken place in Indonesia in the post-Soeharto era include the BaIi bombings (2002 and 2005), the J.W. Marriot hotel bombing (2003), and the Austtalian Embassy bombing (2004). In the aftermath of these bombings, some segments of the Indonesian Muslim communitlr have been accused of supporting the 'tetrorists' and'terrorism'. There are numerous factors that have contributed to such events, some most prominent being closely related to the social, religious and ethni c diversity of Indonesia. This article presents a comprchensive study of the conflicts in Indonesia, using the conflict in North Maluku as a case study. As is well-known, the long-drawn-out conflict that began in 1999 resulted in many deaths. The Indonesian Govemment reported (based on 1999-2000 data) that about
of the
1,842 people had died as a direct result
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Studia Islamika, Vol. 12, No. 3, 2005
of the conflict. Of that total, the
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Namsa
majority (1,797) were civilians, while the policemen (j2) and the army soldiers (1j) accounted for a small amount of the death toll. Other sources reported that the actual death toll was in fact 2,084 people, with a further 1,00j seriously wounded and 756 with minor injuries. In addition to the loss of human life, and great deal of public and private property was also lost. This included 20,241 homes, 200 schools, and 144 places for worship (both mosques and churches). The writer of this article argues that the failure the state to deal properly with the issues at hand at that time was one major contributory factor to the violence that arose. The Government was not capable of providing the diverse Indonesian population with the necessary conditions for living together peacefully. The roots of this failwe can be traced back to the New Order period (1965-1998), where the issue of diversity was not a matter great concem for the ruling regime. On the contrary, the Government imposed some policies which sought to dilute the nation's diversity, in the name of national unity, economic development and political stability. As a result of such policies, certain ethnic grcups and religious communities became marginalized.
Since 1999, the people in North Maluku have seemingly become more fragmented; the once strongly rooted unity as well as the values of tolerance and pluralism which had been strongly held by the Maluku people has begun to erode. This fragmentation has even before colonial times surely contributed to triggering the conflict, which culminated in all-out war between the Muslim and Christian communities. One spot where the most heated violence occurred was the city of Ambon. What started off as small-scale rioting due to the change of the borders of the districts of Kao and Malifut, became a serious conflict that spread throughout the whole area. This does not, however, mean that the people of Maluku do not have an internal mechanism through which they can rebuild after such a devastating conflict. It is in this regards that the writer draws on the experiences of Islamic institutions in North Maluku to demonstrate the way the Muslims of the area have began to call for building of a new mode of life on the basis of such principles as pluralism and multiculturalism. In so doing, they emphasize the importance of introducing the values of multiculturalism to the younger generation. This has and will continue to contribute to finding peaceful solutions to problems that have rocked North Maluku in recent times. and orovide the rest of Indonesia with an examDle to follow.
Studia Islanika, Yo|. 12, No. 3, 2005
M. Yunus Namsa
Al-Tarbiyah al-Muta' adidah al-Thaqafrtiyah: Tanmiyah al-D-rmukratiyah bi Indunrsiya
Abstrak: Keberadaan masyarakat Indonesia yang beragam telah berkembang menjadi satu sumber persoalan tersendri, selain tentu saja berbagai kelebihan. Masa reformasi saat ini, di mana mayarakat tengah mengalami perubahan mendasar, keragaman tersebut tampak menjadi satu faktor yang ikut melahirkan bebagai konflik sosial. Demikianlah, masayarakat Indonesia menyaksikan serangkaian kerusuhan dan konflik antar warga sejak 1996 di Senggau Ledo, Situbondo, Tasikmalaya, dan berujuang pada kerusuhan Mei 1998 yang mengantarkan lengsemya Presiden Soeharto.
Di sampiang in, juga tejadi secara berturut-turut konflik di berbagai daerah seperti Ambon dan Sambas yang telah mengorbankan ribuan nyawa dan menyebabkan puluhan ribu orang kehilangan tempat tinggal. Tidak sampai disin, tansisi dalam menegakkan reformasi juga menyisakan berbagai luka dengan hadirnya kasus-kasus kekeraaan keagamaan. Kita mencatat antara lain kasus bom BaIi Q dan II), bom J.W. Mariott, dan beberapa kasu bom lain di beberapa wilayah yang ikut mencoreng nama Indonesia di dunia intemasional dengan label sarang terorisme. Semuab*ti tersebut nenunjukkan bahwa tnemang ada suatu persoalan besar dalam hubungan kemasyarakatan di Indonesia yang multikultural, yang mendorong kita mencermati kembali beberapa persoalan dan kondisi multikulnralisme di Indonesia. Dengan mengambil kasus kerusuhan di Maluku Utara, artikel menyajikan suatu pembahasan tentang kerusuhan sosial di Indonesia. Sebagainana diketahui,
konflik sosial di Maluku Utara telah memakan korban sangat
besar. Berdasarkan laporan resmi pememtah, tercatat korban tewas akibat
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konflik Maluku (1999-2002) mencapai 1.842 orang, yang sebagian besar berasal dari mayarakat (1.797), selanjutnya polisi (j2) dan TNI (1j). Sementara sumber lain melaporkan bahwa korban konflik di Maluku Utara mencapai jumlah 2.084 meninggal, 1.003 luka berat dan 746 yang luka
ring*.
Angka ini ditambah kerusakan bangunan : 20.24 I rumah, 200 sekolah,, 144 tempat ibadah, dan fasilitas umum lainnya. Terhadap kasus konflik di atas, penulis artilel ini berargumen bahwa kegagalan negara merupakan satu faktor penting di dalamnya. Negara tidak mampu membangun ruang keragaman dan perbedaan, sehingga memicu ketegangan-ketegangan. Dan ini berakar pada pada masa Orde Baru, di mana keragaman di masyarakat cendrung tidak diberi temat untuk berkembang atas nama persatuan dan kesatuan. Pendekatan yang dipakai adalah pendekatan keamanan, bukan kesejahteraan. Orde Baru hanya menghasilkan kuatnya budaya dan struktw kekuasaan dominan dan terpinggirkannya budaya dan struktur minoritas. Akibatnya, sejak Januari 1999 masyarakat Provinsi Maluku Utara dan
Maluku pada umumnya terfragmentasi sedemikian rupa; sifat identitas mercka dengan berubah secara radikal. Dan konflik ini menjadi demikian intensif ketika unsur agama Qslam dan Kristen) ikn terlibat dalam konflik. Akitabatnya, konflik lokal yang dimulai dari kota Ambon-dan hanya meny angkut p ers o alan p erub ahan b atas wilay ah administrasi P emerintahan Kecamatan Kao dan Malifut di daratan Pulau Halmahera ini-kemudian berkembang ke seluruh Maluku, dan bahkan menjadi perang antara Kfisten dengan Islam. Meski demikian, masyarakat Maluku Utara bukan tidak memiliki satu mekanisme kulnral untuk membangun kembali kehidupan sosial pascakonflik'tersebut. Dengan mengambil sejumlah kasus dari pengalaman insiutusi-instutusi pendidikan Islam di wikayah tersebut, penulis artikel ini menunjukkan sejumlah bukti bahwa mereka (Iebih khusuusnya kalangan Muslim) mulai mengdepankan pentingnya satu corak pendidikan multikultural. Bagi mereka, mewujudkan tatanan demokratis mutlak dibutuhkan. Dan untuk itu, pendidikan multikulnral merupakan jawaban yang tidak sekadar menjadi wacana. Pendidikan multikulnral menyediakan suatu ruang, di mana terdapat asosiasi warga masyarakat yang bersifat sukarela, dan hubungarnya dikembangkan atas dasar toleransi dan saling nenghargai satu sama lain. Dan ha itu pula yang kini tengah berkembang kuat di
MalukuUtara.
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