Suchergebnisse

Indonesia is a diverse country, if not one of the most diverse ones in the world. Due to its geographical fact as the largest archipelago in the world, Indonesia's territory has been inhabited by not less than 1340 different tribes who speak more than 600 local/traditional languages since ancient times. It is also the territory where there were some prominent Hindu-Buddhist ancient kingdoms, such as Srivijaya and Majapahit, in which their existence determined the civilization existing in South East Asia today. Once Islam came into this archipelago, it then quickly became the dominant religion, and this then makes Indonesia the biggest Muslim country in the world without changing its status as a place for people from various religions to live and co-exist with each other. Those all shape the existence of Indonesia today. The world's biggest Muslim country with its inherent diversities that have been existing since long before the establishment of this country. However, such a fact of diversities, especially in the matter of religious life, has been under threat. There have been many cases where the religious minority groups encountered marginalization, discrimination, or even persecutions, in which it happened in the relationship with the Muslims as the dominant religious group. Resistances against the establishments of churches or other worship places of the non-Muslims that is more and more frequent happening in various places in Indonesia, or resistance against non-Muslims to be the governmental leaders, such as what happened during the moment of the provincial election in Jakarta in 2017, are examples of how some Muslims in Indonesia are getting intolerant towards their fellow citizens from different religions. Even worse, such an emerging tendency of intolerance didn't only happen towards non-Muslims, but also towards the minority groups within the Muslims too. The persecution against the members of the Ahmadiyya sect in the village of Cikeusik, province of Banten, in 2011, as well as the one against the Shiites in the town of Sampang, province of East Java, in 2012, which resulted in the deaths of some Ahmadiyya members and the displacement of the whole Shiite community in Sampang, obviously highlighted the condition of how such diseases of intolerance and hatred have been significantly growing among some Muslims in Indonesia towards those who differ. Surely, the problem is not with Islam per se, but instead with how Islam is interpreted, practiced, and used by some people in Indonesia. As such, I argue that this problem derives from the so-called Islamic fundamentalism. It is from this context, the research through this Ph.D. thesis is carried out. Through this research, I investigated how Islamic fundamentalism has been developing in Indonesia since the beginning through historical analysis (Chapter III). From such an investigation, I then investigated and analyzed further the existing legal frameworks in Indonesia regarding how these all have failed in properly dealing with the paradigm of Islamic fundamentalism (Chapter V). Surely, all those works are done after I conducted the necessary elaboration and clarification regarding the concept of Islamic fundamentalism (Chapter II). And since pluralism is the core value embraced in this research that needs to be protected from the threat of Islamic fundamentalism, I also made theoretical elaborations on some principles and approaches under the umbrella of the politics of recognition of difference to protect and advance diversities (Chapter IV). I close this Ph.D. thesis with a chapter (Chapter VI) where I proposed what I argue as the best legal framework possible to combat Islamic fundamentalism as well as to advance diversities in Indonesia as a Muslim majority country. There, I argued that some key principles developed in the Western world are indeed necessary to serve as the fundamental basis for such a legal framework.

Abstract:Depicting the development of the adat law teaching in current days results in a quite unhappy situation, where there is a huge gap between what taught in the classrooms of the law schools in Indonesia and what happens in the reality. The cause of such situation is because there has not been any contemporary comprehensive research on adat laws of Indonesia today in one hand, and also the legal politics implemented by the state which leads the legal system to be more and more state-centered on the other hand. However, though there is an urgent need to overhaul the subject of adat law, in some areas, such as in tenurial matters, some principles of adat law still play a strong role for the interest of the adat communities (masyarakat adat) to defend their tenurial rights. One of the examples of this situation is what I found during my research on a traditional community called Sedulur Sikep in Pati, Central Java, who actively resists the cement industry planned to be established in the area of Kendeng mountain. There are some traditional principles that lie behind such resistance, in which one of them is that this community perceives the Kendeng mountain as "their mother". This principle is actually the principle of adat land law. Thus, if such principles of adat law are understood and regarded well by the state officials as well as by the private actors, land conflict and land grabbing which are frequently suffered by adat communities in Indonesia should be able to be prevented. In order to be so, there must be a significant paradigmatic change both in the realm of legal policy and also in the realm of legal education.IntisariPerkembangan studi hukum adat hari ini berada pada situasi yang tidak menggembirakan, sebab telah ada jurang perbedaan yang lebar antara apa yang diajarkan di kelas di fakultas-fakultas hukum di Indonesia dengan apa yang terjadi di lapangan. Penyebab terjadinya hal ini adalah karena ketiadaan riset-riset kontemporer yang komprehensif dalam bidang hukum adat di Indonesia hari ini di satu sisi, serta adanya politik hukum yang diterapkan negara yang menjadikan sistem hukum yang ada kian bersifat sentralistis pada sisi yang lain. Namun demikian, terlepas dari adanya kebutuhan untuk diadakannya perombakan besar-besaran atas mata kuliah hukum adat, dalam beberapa hal, seperti dalam isu hak tenurial, beberapa prinsip hukum adat masih memegang peranan penting bagi kepentingan masyarakat adat dalam upaya mempertahankan hak-hak tenurial mereka. Salah satu contohnya adalah apa yang telah ditemukan dalam penelitian penulis terhadap komunitas tradisional "Sedulur Sikep" di Pati, Jawa Tengah, yang secara aktif melakukan perlawanan terhadap pendirian industri semen di Pegunungan Kendeng. Hasil penelitian saya menemukan adanya prinsip-prinsip tradisional yang berada di balik aktivitas perlawanan tersebut, salah satunya adalah keyakinan komunitas ini bahwa Pegunungan Kendeng adalah layaknya "ibu" bagi mereka. Prinsip ini sesungguhnya adalah salah satu prinsip dasar hukum adat tentang tanah. Oleh karena itu, jika prinsip sebagaimana demikian dipahami dan dihormati secara sungguh-sungguh oleh semua aktor yang terlibat, baik itu aparat pemerintah maupun para pengusaha, konflik tanah dan perampasan lahan yang sering dialami oleh masyarakat adat di Indonesia seharusnya bisa dicegah. Untuk itu, maka harus ada perubahan paradigma yang signifikan baik di sektor kebijakan hukum dan juga di sektor pendidikan hukum yang ada selama ini.