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Erschienen in: Contemporary Islam 1/2015

01.01.2015

The KTP Quandary: Islam, the Ahmadiyya, and the reproduction of Indonesian Nationalism

verfasst von: Daniel C. Bottomley

Erschienen in: Contemporary Islam | Ausgabe 1/2015

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Abstract

The history of Islam and Indonesian nationalism has been one of constant contestation and acquiescence. Although a new openness in discussing Islamic issues has emerged within Indonesia since President Suharto’s rule came to an end, past logics of national cohesion have not dissipated and have in fact contributed to the upheaval over the Ahmadiyya’s position as Indonesian Muslims and Indonesians. Exploring Indonesian Identification Cards (Kartu Tanda Penduduk, otherwise known as KTP), which currently require every applying Indonesian citizen to self-identify with one of six religious options: (1) Islam; (2) Christianity; (3) Catholicism; (4) Hinduism; (5) Buddhism; and (6) Confucianism, I argue that despite the 2008 Indonesian Joint-Ministerial Decree categorizing the Ahmadis as deviant Muslims, KTP offers the group an opportunity to publically declare and receive official recognition of their Muslim identity from the Indonesian government. Thus, a situation has emerged in which contradictory governmental action problematizes religious categories and illuminates the paradoxical nature of Indonesian nationalism.

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Fußnoten
1
A common misnomer when discussing the Ahmadiyya in Indonesia is to essentialize the sect into a single monolith, when in fact, there are two factions that have quite different understandings of Islam and the role of their shared founder, Mirza Ghulam Ahmad. For Gerakan Ahmadiyya Indonesia (GAI), Mirza Ghulam Ahmad is considered a reformer who provided spiritual inspiration and leadership to Muslims. For Jama’ah Ahmadiyya Indonesia (JAI), Mirza Ghulam Ahmad was a Prophet without a holy book. This belief is considered taboo amongst the majority of the Muslim community because there is an understanding of the Seal of the Prophethood in Islam which states that Muhammad is the last Prophet to be seen on Earth until the end of days. While non-governmental bodies such as the Indonesia Ulama Council do not differentiate the groups, the Indonesian Joint-Ministerial Decree under discussion in this article is specific in its reference to JAI, and does not include GAI. Therefore hereafter, when using the term ‘Ahmadiyya’, I am referring to JAI members.
 
2
In Indonesian SARA stands for Suku, Agama, Ras, Antar Golongan.
 
3
The Mosque offices also provided further symbolic evidence of the entwinement of Islam, the nation, and the state in Indonesia. On the walls of the offices were typical photographs of Mirza Ghulam Ahmad and subsequent leaders of the movement as well as pictures of various dignitaries and in bookshelves were various Islamic texts. However, also hanging above one of the doors was the national symbol of Indonesia, a Garuda with the national motto Bhinneka Tunggal Ika (Unity in Diversity) gripped within its talons, and photographs of the Indonesian President and Vice-President. Thus, even in a small office in Surabaya we see an everyday tableau of the phenomena under investigation in this piece.
 
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Metadaten
Titel
The KTP Quandary: Islam, the Ahmadiyya, and the reproduction of Indonesian Nationalism
verfasst von
Daniel C. Bottomley
Publikationsdatum
01.01.2015
Verlag
Springer Netherlands
Erschienen in
Contemporary Islam / Ausgabe 1/2015
Print ISSN: 1872-0218
Elektronische ISSN: 1872-0226
DOI
https://doi.org/10.1007/s11562-014-0302-2

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