The Issue of Radicalism

The term radicalism comes from a Latin word, namely radix or radicis, which means “root”. In English, the word radical can mean “extreme”, “thorough”, “fanatical”, “revolutionary” and “fundamental”.

Linguistically, the term radical is actually neutral; it can take on a positive or negative meaning. In his writing, Mitsuo Nakamura, an anthropologist, explains that Nahdlatul Ulama is an organization with a radical traditionalist character. The term radical was chosen by Nakamura to describe Nahdlatul Ulama an autonomous and independent organization that was not a derivative of some other organization.

By definition, radicalism is an attitude or understanding that wants total and revolutionary change by tarnishing existing values, so it is often associated with extremist movements implemented through acts of terrorism.

Also read: Sharp Bend in Religious Moderation

Simply put, radicalism is the embryo of the terrorist movements that have been developing until now. The suicide bombing at the cathedral in Makassar, South Sulawesi, on Sunday (28/3/2021), adds to the dark record of acts of terrorism that have occurred in Indonesia and is an ongoing challenge for the government and Indonesian society.

Terrorism hotbeds

Terrorism pertains not only to perpetrators, groups or networks. More than that, terrorism is an act that has the roots of beliefs, doctrines and ideologies that can attack people\'s consciousness.

The proliferation of radicalism depends on where it grows and develops. If it grows on arid land, it is difficult for terrorism to spread. Conversely, on fertile land, terrorism will rapidly develop.

Also read: Religious Moderation

The anomaly is that radicalism is like a fungus, it will grow in the dark. As a pluralistic nation, our nation is certainly fertile ground for radicalism to develop.

KOMPAS/WAWAN H PRABOWO

A ride-hailing motorcycle driver transports his passenger past a banner on Saturday (1/2/2020) on Jl. Kesehatan Raya in Pesanggrahan, South Jakarta. The banner calls for national unity to prevent the spread of radicalism, anti-Pancasila views and terrorism.

Islam and radicalism stereotypes

Historically, the term radicalism was first applied to phenomena in Western countries. However, the behavior and symptoms of violence that take over religion can be found in the history and tradition of Muslims.

The phenomenon of radicalism that exists in Islamic society is actually believed to be a symptom of a religious disease that emerged in the twentieth century in the Islamic world and was born in the Middle East. This happened as a result of a crisis of religious identity that led to resistance and reactions against Western countries which often spread modernization, colonialism and imperialism to the world of Islamic society.

Also read: Weak Ideological Resilience Acts as Trigger

In Indonesia, acts of terrorism are not new. The Reform Era, which provided openness of information and freedom of expression, resulted in radicalism being very easy to develop, even behind the mask of religiosity.

As a culturally heterogeneous country, Indonesia allows for the development of radicalism to be more and more accepted by the people. In addition, the low level of public education in Indonesia severely limits people’s awareness about the dangers of radicalism.

In Indonesia, acts of terrorism are not new.

Islamic radicalism in Indonesia emerged and was triggered by domestic problems, besides that it was actually also caused by international political constellations considered to have tarnished the sociopolitical life of Muslims.

In the domestic context, for example, various conflicts have involved Islamic groups in Indonesia, ranging from the massacre of kiai under the guise of witchcraft in Poso in 1998 to the tragedy that occurred in Ambon in 1999.

Even though it had taken its toll, this crisis did not immediately receive exclusive attention from the government. This led to initiatives from certain Islamic groups in Indonesia to fight back.

KOMPAS/RADITYA HELABUMI

An activist holds a poster that reads, “We support Jokowi, reject ISIS”, during a demonstration on Monday (10/2/2020) at Pandang Istana Park, on the northwest corner of Medan Merdeka in Central Jakarta. The event objected to the planned repatriation of almost 700 Indonesians who had joined the militia of Islamic State (IS), and called on the government to take the best policy to protect its citizens at home, saying that radicalism had no place in the country.

Radicalism and religion

Based on our common understanding of the concept of radicalism, it is necessary to underline that radicalism cannot be juxtaposed with certain groups of people or religions. Radicalism is something that can grow in every individual in dealing with things with extreme actions.

Radicalism is not supposed to focus on Muslims. If we reinterpret the concept of resistance that gave birth to the extremist movement, everyone has their own radical action, regardless of their religion or belief.

Religious understanding has a very strong influence on the attitudes of the adherents. Islam literally means submission to God and peace. Peace in Islam refers to the inner condition that exists in every individual who practices Islam, namely someone who tries to understand and carry out God\'s will.

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However, a person\'s life journey is inseparable from the problems at hand. This affects the understanding and practice of religion, which sometimes attracts and encourages an individual to acts of extremism, because it involves the beliefs and values that exist in it. In essence, no religion teaches violence and inhumane acts.

Radicalism emerges along with the pressure on the whole community groups and is not just on certain groups.

State is an organization of power that defends itself against other organizations.

Extreme resistance that tends to emerge from the existence of a radical way of thought also does not reflect the Indonesian community that uphold all existing forms of diversity in daily life within the nation and state.

This is evidenced in the slogan Bhinneka Tunggal Ika (Unity in Diversity), which upholds a spirit of brotherhood in Indonesia. In the end, starting from the dream of a peaceful life in a multicultural society in Indonesia, the role of the state is very much needed.

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Wira Dika Orizha Piliang

Karl Marx, a philosopher from Germany, stated that the state is an organization of power that defends itself against other organizations. This means that, in this case, the state is obliged to take part in maintaining peace in its territory and is obliged to fortify itself from attacks by any ideologies that contradict the values that exist in its territory.

It is imperative that the spirit of Pancasila be revived in the corridor of unity.

Wira Dika Orizha Piliang, Chairman of GMNI Research and Development, Andalas University.

This article was translated by Kurniawan Siswoko.