"One is absolutely sickened, not by the crimes that the wicked have committed, but by the punishments that the good have inflicted." -- Oscar Wilde

Monday, January 16, 2017

As Shariah Experiment Becomes a Model, Indonesia’s Secular Face Slips

Religious officers lead a youth onstage before a public whipping in Banda Aceh, Indonesia, in August 2016
Religious officers lead a youth onstage before a public whipping in Banda Aceh.
BANDA ACEH, Indonesia — Things were hopping at Redinesh Coffee Roastery in this seaside city one recent evening. Electronic dance music blared from the cafe’s speakers as patrons, some in ripped jeans and fashionable spectacles, sat outside drinking locally sourced coffee and smoking cigarettes.

But then the Muslim call to prayer sounded, and a waitress hurriedly ushered everyone back into the cafe. She turned down the music, closed the doors and covered the windows. It was the Maghrib — the second to last of the five daily calls to prayer — and outdoor socializing had to cease.

Aceh Province, on the northern tip of Sumatra island, stands alone in having formally established Shariah law in Indonesia, a Muslim-majority country with a relatively secular Constitution. In Aceh, women are required to dress modestly, alcohol is prohibited, and numerous offenses — from adultery to homosexuality to selling alcohol — are punishable by public whipping.

Aceh (pronounced AH-chay) began its experiment with Shariah in 2001, after receiving special authorization from Indonesia’s central government, which was intent on calming separatist sentiment in the deeply conservative region. Now, Shariah police officers roam the province, raiding everything from hotel rooms to beaches in a hunt for immoral activity.

In the decade and a half since, Indonesia as a whole has drifted in a conservative direction, and Aceh, once an outlier, has become a model for other regions of the country seeking to impose their own Shariah-based ordinances, alarming those who worry about the nation’s drift from secularism.

“Whenever Aceh issues a law, saying it’s the highest order of Shariah, it provokes others to do the same thing,” said Andy Yentriani, a former commissioner on Indonesia’s National Commission on Violence Against Women, who wants the national government to repeal certain Shariah-based regulations as violations of the Indonesian Constitution.

A recent study found that more than 442 Shariah-based ordinances have been passed throughout the nation since 1999, when Jakarta gave provinces and districts substantial powers to make their own laws. These include regulations concerning female attire, the mixing of the sexes and alcohol.

But for local officials, the spread of Shariah from Aceh is a point of pride, and delegations from areas with a history of embracing conservative Islam regularly visit to see how it has been carried out here.

“They look at how we facilitate an atmosphere of religiosity,” said Syahrizal Abbas, the head of Aceh’s Department of Shariah, who said he gives visiting delegations advice on how to incorporate Shariah teachings into law. Mr. Syahrizal, who is considered a moderate, said that Aceh’s version of Shariah was softer than that of the oft-maligned form in Saudi Arabia, because it welcomed alternative schools of Islamic thought and accepted the role of female leaders.

Indeed, Banda Aceh, the province’s capital, is currently led by Illiza Sa’aduddin Djamal, the city’s first female mayor. Many activists for women’s rights say they supported her candidacy in hopes that she would be a progressive leader. Instead she has proved to be a zealous, hands-on enforcer of Aceh’s conservative moral code, issuing a nighttime curfew for women and personally dispersing events deemed to contradict Shariah.

Last February, Ms. Illiza, wearing a black head scarf, strode into the hall where Indonesian Model Hunt, a beauty competition, was underway, interrogating cowering models about the event as news cameras rolled.

“Why aren’t you wearing a jilbab?” she asked one, referring to what Indonesians call a head scarf. The Shariah police loaded the competition’s trophies into a bag and escorted models out of the building.

“Shariah right now is about what someone’s wearing,” said Ratna Sari, the head of the Aceh branch of Solidaritas Perempuan, a women’s rights organization, who said she longed for a version of Shariah that tackled political corruption and promoted good public services. “Where are all the Islamic hospitals?”

Shariah was imposed here in 2001 toward the end of Aceh’s decades-long struggle for independence from Jakarta. Scars remain from the war, as well as the aftereffect of the Indian Ocean tsunami that killed 230,000 people here in 2004. Today Aceh is one of Indonesia’s poorest provinces, with nearly one in five people believed to be living in poverty.

In February, the Acehnese will go to the polls to select new leaders, but none of the candidates for mayor or governor are willing to challenge the primacy of Shariah law.

Irwan Johan, a vice speaker for the Acehnese Provincial Legislature, said any real debate over Shariah was impossible, even though “a silent majority” thinks the government has gone too far.

Public whipping in Banda Aceh, Indonesia
Public whipping in Banda Aceh, Indonesia
“They’re not brave enough to say anything,” he said about critics of Shariah. “Talk about issues of religion and you could be expelled, or be considered a person who isn’t really Acehnese. Everybody became a hypocrite.”

Debate over the province’s Islamic identity erupted in December when Indonesia unveiled new currency notes featuring a portrait of a female anticolonial fighter from Aceh. A provincial lawmaker protested that the woman, Cut Meutia, was not depicted wearing a head scarf, even though local historians say that Acehnese women of that era did not generally wear them.

“Many say that according to Shariah she must wear a jilbab, but it’s a historical fact that she didn’t wear one,” Mr. Irwan said.

Mr. Irwan remembers a different era in Acehnese history — the 1990s, in his youth, before Aceh gained its special autonomy and instituted Shariah law. “When I was still in high school there were so many discothèques here,” he said. “The discothèques would close at 3 a.m. But at 3 a.m. if we weren’t satisfied yet, we’d go to the beach, and from 3 a.m. to 7 a.m. we’d play disco music with no problem.”

Now, he noted, there are no more discothèques in Banda Aceh, and men and women are told to sit apart during concerts.

“Now Aceh is at its most Islamic,” he said. “It used to not be like this.”

Islamist leaders from outside the province are hoping to push things further here. In late December, Rizieq Shihab, a firebrand preacher who leads the hard-line Islamic Defenders Front, a national organization that led the campaign to have Jakarta’s Christian governor prosecuted on blasphemy charges, gave a fiery speech before a crowd in Banda Aceh.

“When Islam first came to Indonesia it entered through Aceh, correct?” he asked the crowd. “Correct!” the crowd thundered back.

“Aceh is a model for the entire Indonesian nation,” the preacher continued. “It must become the locomotive for the movement to apply Shariah law throughout Indonesia. Agreed?” he asked the crowd.

“Agreed!” the crowd shouted back.

Source: The New York Times, Jon Emont, January 12, 20127

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