Page 349 - INDONESIA ISLAMIC CULTURE

strong solidarity among members. In general, campus Islamic movements
Lastly, nationalism and political
activism of KAMMI also deserve to be
discussed here. Although it has never
been confronted with events testing
their nationalism as was the case
of HMI, PMII, and IMM, concerning
their acceptance of the sole principle
of Pancasila, it does not mean that
KAMMI does not coattach it self to
idea of nationalism. As an organization
founded at the end of the New Order
era, the emergence of KAMMI implies
the commitment of the founders interest
of to the state. In addition, KAMMI also
comprehends democracy as the proper
political mechanism. Such implies their
strong commitment of this organization
to the Indonesian nation.
Campus Islamic Movements in
Comparative Perspectives
The following chart discusses both
groups of the Islamic student movement
in a comparative perspective. Therefore,
the following issues are taken as bases
of comparison, ranging from religious
thought to the movement strategies and
the member recruitment.
1) Religious Thought and
Movement
340 Indonesian Islamic Culture in Historical Perspectives
Salafism had a powerful influence in
can be categorized into two, namely
the Indonesian “origin” and the trans-
national Islamic influence. The student
movements such as HMI, PMII, and IMM
are Islamic movements strongly rooted
within the Indonesian history. While the
campus Islamic movements like LDK
and KAMMI in many ways are founded
as an influence of Islamic movements in
the Middle East, especially the Muslims’
brotherhood (al-ikhwan al-muslimin) in
Egypt. Such a difference significantly
formulates their religious thoughts and
ideologies.
The first two Islamic movements, HMI
and IMM, inherited the modernist
Islam movement, while PMII is clearly
affiliated with the traditionalist group of
NU. However, the campus atmosphere
in urban areas has often made the
relationship of the three student
movements to be relatively fluid, and
therefore the author suggests that the
Indonesian Islamic identity is dominant
in the three movements compared to the
campus Islamic movements like LDK and
KAMMI, that are greatly influenced by
Islamic trans-national movements and
ideologies.
Since the beginning of the New Order,
the Middle East style of Islam called
In connection with the development
Indonesia. The Indonesian Islamic of Salafism in Indonesia, it should be
Propagation Council (DDII) under the emphasized that there are several
leadership of M. Natsir had brought patterns of the thought of Salafism
in Indonesia, such as the Wahhabi
the ideology of Wahhabi Salafism into
52 Salafi, the IkhwaniSalafi, and the
Indonesia since 1967. Many Indonesian Purist Salafi. The Wahhabi Salafi has
students were sent by DDII to study in
the Middle East as well as Indonesian the understanding that is based on
students studying at the representative the thought of Muhammad ibn Abd
of the University of Imam Ibn Sa’ud al-Wahhab of Saudi Arabia, while
in Indonesia, namely Lembaga Ilmu the Ikhwani Salafi is a movement
Pengetahuan Islam dan Arab (the rooted in the Muslim Brotherhood of
Institute of Islamic and Arabic Sciences, Egypt. The Purist Salafi category is an
LIPIA). The influence of Wahhabism is understanding originates from Yemen’s
not only for the general public but also Salafist, which is less political in their
at the university, which takes form of the aspects of attention.
campus Islamic movements. Alumni of
Middle East universities as well as LIPIA In general, Islamic religious
began to emerge and give influences understanding of the LDK and KAMMI is
almost the same that Islam is a religion
on campuses since the 1980s. Some
of them also carry the influence of the that regulates all aspects of life. Such
Islamic movement in Egypt, the Muslim an ideology brings the understanding of
Brotherhood. Therefore, the books of the first two movements on the political
aspect, by which they are also often
the Muslim Brotherhood figures such referred to as Islamist movements. In
as Hasan al-Banna and Sayyid Qutb contrast to the Purist Salafi movement
had flooded Indonesia during the 1980s that does not want to get involved
and eventually influenced the campus in the political sphere, the other two
Islamic movements. The education contemporary Islamic movements
53
(tarbiyah) regeneration methods like that considers politics as part of the struggle
of the Muslim Brotherhood has the most method of Islam. Although LDK
significant effect on the regeneration movement so far has no affiliation with
system of campus propagation agencies any Islamic parties, they still see political
from the 1980s to early 1990s. parties as a significant sphere to fight for
Indonesian Islamic Culture in Historical Perspectives 341