Can the State be mandated seriously?

By Roma Ulinnuha

Readings:
1. Hasan, Noorhaidi, “Reformasi, Religious Diversity, and Islamic Radicalism after Soeharto”, Journal of Indonesian Social Sciences and Humanities, Vol. 1, 2008, pp. 23–51
URL: http://www.kitlv-journals.nl/index.php/jissh/index.
2. Hüsken, Frans, Violence and Vengeance: Discontent and Conflict in New Order Indonesia; The Journal of Asian Studies, Vol. 62, No. 3 (Aug., 2003), pp. 1005-1007

It is a very huge challenge for Indonesia, soon after the New Order’s regime stepped down, to face the complex issue on leadership, trust and unity. Leaving behind the authoritarian regime was a fortune, but it also assigned the big question on the pathways of newly Indonesia vision that formulated in Reformasi Era. Noorhaidi Hasan (2008) viewed the quarrel of political strive related to religious segments. Hasan argues that ‘in the context of mounting competition among elites, religion has become tremendously politicised and has served more as a tactical tool used by political contenders in their own interests’ (p. 24). Violence as the impact of political fragility was manifest. Frans Husken (2003) argues that three years after Soeharto’s resignation, Indonesia witnessed refugees and sectarian violence (p.1005). In this uncertainty, the state seemed awkward in responding the vast changing of political discourse. Habibie, according to Hasan, liberalized the regulation on the establishment of political parties and abolished the asas tunggal, thus explicitly allowing Islam to enter the political arena of Indonesia. A dozen political parties that endorsed the shari’a and other conservative positions thus came to the political arena of post-Suharto Indonesia (p.33). This strategy should actually be carefully taken into consideration for the situational moment at the time.
The legacy of the act, I think, is present now. Some radical Islam groups were free after the New Order’s repression to act in a more extensive mode of action. I believe the evil acts of prostitution, gambling, and other horrible acts should be seen carefully in terms of the law consequence. Any religious groups in Indonesia should not be a street justice executor. Indonesia is a religious country, but it does not legalize the acts of religious groups acting as the agent of the state such as military or police. I disagree with the social pathology—such as crime, prostitution and other negative acts, at the same time I also believe that the fair justice should be done. The question is: can the state be fair enough to lead law enforcement? If the state cannot be trusted, I hope the street justice is not just a last choice. Violence in political, social, economic, and religious realm is then the assignment should be responded seriously by the state.