Managing Politics and Islam in Indonesia

138 INTRA-ELITE RIVALRYThe first orientation was the most intangible among the different agendasaspired to by ICMI members. ICMI did not have theorists who were defining orsystematically expounding upon what was actually an Islamic society. Rather,some of them at least had an image of an Islamic society that appealed to idealsof economic equity, social justice, democracy, clean government and an enlargedrole for Muslims in, if not preponderant control of, the political institutions of thenation (as considered above). On the whole, these individuals presentedthemselves as purveyors of a ‘moderate’ 28 brand of Islam and claimed to aspireto establishing an Islamic society in which the values of Islam’s religiousmorality would become a dominant social good within an expanding middleclass,cosmopolitan culture. They hoped that the projection of ICMI as amoderate force would overcome objections against organised Islam and improvethe chances of Muslims becoming a trusted partner in government. 29 Aspirationsfor an Islamic society, therefore, dovetailed with democratisation agendas.However, Ramage argues that ‘it seems clear that democratisation is not theprimary goal of many in ICMI. The main objective, in varying degrees, is toencourage the development of an Islamic society.’ 30 Although there wereadvocates of an Islamic society who were not committed to democratic values, anumber of ICMI’s intelligentsia saw nothing inconsistent with trying to achievedemocracy and to establish Islamic morality. 31The more liberal-minded intellectuals and reformers in ICMI argued that Islamshould be a source of political morality. Adi Sasono expressed this view, statingthat ‘Islamic tradition has respect for pluralism, for rights. If we link democracywith Islam’s teachings then society will understand democracy. Democracy mustbe acculturated in Indonesia—Islam is the key to that process.’ 32 DawamRahardjo maintained that ‘Islamic morality should be reflected in the attitude[and behaviour] of the state [actors]. The state should function for the bettermentof all people, not to control and dominate society.’ 33 Dewi Fortuna Anwarreinforced this standpoint by pointing to the lack of morality in the New Orderregime.Islam would be an important element to influence morality within thepower [structure]. The government should be imbued with some of Islam’smorality, in the way it operates and rules. I am in favour of Islamisation inour way of life, in the sense that we will have…less of this corruption, lessof these abuses of power, less of these human rights abuses—because Islamas a religion does not allow you to do [these things]. 34The second orientation included Muslim radicals and moral conservatives whoadvocated the implementation of Islamic shari’ah (law) in areas of the familyand criminal law. Among the Muslim conservatives were functionaries and lawscholars at MUI, the Department of Religion, and the Faculty of Shar’iah at theIAINs, as well as leaders of the voluntary associations, Muhammadiyah and NU,who embraced the desire to have an increased role for Islamic shar’iah in the life