Relevant bibliographies by topics / Freedom of religion Indonesia

Academic literature on the topic 'Freedom of religion Indonesia'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Freedom of religion Indonesia"

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Prasetyani, Rurin Sisilia, and Shally Saniyya Novina. "The Interpretation of Freedom of Religion and Believe: How Do University Understand This to Society?" Indonesian Journal of International Clinical Legal Education 2, no. 1 (March 31, 2020): 15–28. http://dx.doi.org/10.15294/ijicle.v2i1.37325.

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This paper is based on the condition of freedom of religion and belief and people's understanding of the meaning of freedom of religion and belief which is still wrong and ambiguous. In fact, as dignified beings, humans have a number of basic rights that must be protected, such as the right to life, the right to political rights, the right to assemble, as well as the right to religion and belief. Human rights values ​​teach that these basic human rights are protected and respected. Human rights teach the principle of equality and human freedom so that there can be no discrimination, exploitation and violence against humans in any form and also there should not be any restrictions and restrictions on basic human freedoms, including the right to freedom of religion. The Indonesian nation is a pluralistic nation. There are various kinds of ethnicity, race, religion, and ethnicity that cause diversity in Indonesia. Although the majority of Indonesian people are followers of Islam, however, in Indonesia there are also several other official religions recognized by the government, namely, Catholic Christians, Protestant Christians, Hindus, Buddhists, and Confucians. Therefore, every person has the right to freedom of religion or belief, that means no one may be subject to coercion that would interfere with his freedom to adhere to or embrace a religion or belief of his own choice.
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Manese, Rohit Mahatir. "Pembatasan Kebebasan Beragama Dan Berkeyakinan Di Indonesia Serta Implikasinya." Societas Dei: Jurnal Agama dan Masyarakat 8, no. 1 (April 26, 2021): 85–107. http://dx.doi.org/10.33550/sd.v8i1.209.

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This article aims to describe caused the restriction of religion and belief freedom and its implications in Indonesia. The author’s argument on the ownership that limitation of the religion and belief freedom in Indonesia which have mainstreams about religious values and blasphemy. It causes diversity in Indonesia to limited pluralism experience. With the perspective of pluralism, limiting the religion and belief freedom is carried out by the state makes ancestral religions which is not declared as official religions. Apart from making the state that recognizes only six religions, this statement contradicts the Universal Declaration of Human Rights (UDHR) and the International Covenant. By using the literature review method, this article finds that the religion and belief freedom in Indonesia experiences delimited pluralism so this condition brings to negotiated on ancestral religions and intolerance to minority groups. Keywords: Freedom of Religion and Belief; Religious Value; Delimited Pluralism; Discrimination; Intolerance.
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Sumbulah, Umi. "KEBEBASAN BERAGAMA DI SMU SELAMAT PAGI INDONESIA KOTA BATU MALANG." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 2 (November 1, 2014): 359. http://dx.doi.org/10.21154/al-tahrir.v14i2.82.

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<em>This study attempts to examine the implementation of religious freedom in a multicultural education institution, namely at SMU Selamat Pagi Indonesia (SMU-SPI )in Batu City, East Java. This study focuses on the meaning of religious freedom for the academic community, and the supporting and hindering factors for the implementation of religious freedom in this school which has diverse multicultural backgrounds. This empirical study uses a qualitative- phenomenological approach. It shows some important findings. First, the meaning of religious freedom for the academic community of this school is the freedom for everyone to practice their religion in accordance with the religion and beliefs of each, while respecting the religion and beliefs of others. Second, the application of freedom of religion in this school is expressed through moral conducts amongst the school community such as compassion, good advice, moral support, religious commitment and respect for other religious observance. In addition, the implementation of religious freedom is also evident in the efforts of the school to provide teachers and spiritual guide to students in accordance to their respective religion and in the establishment of places of worship for all religions.</em>
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Ummah, Sofwatul. "POLITICAL RELIGION: MARGINALIZATION OF LOCAL RELIGION IN INDONESIA." Ushuluna: Jurnal Ilmu Ushuluddin 8, no. 1 (December 27, 2022): 32–44. http://dx.doi.org/10.15408/ushuluna.v8i1.27920.

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This article describes the chronology of recognition of formal religion and marginalization of local religion in Indonesia. Formally, the Indonesian government recognizes the formal religion based on the policy or the constitution in Indonesia. That is Presidental Decree number 1 the year 1965 and Constitution Number 5 the year 1969. According to the constitution, the formal religions are Islam, Christian, Catholic, Hinduism, Buddhism, and Confucianism. But Confucianism was marginalized on the new order of Indonesia based on the decree of the Ministry of Home Affairs year 1974. Because of this marginalization of Confucianism, the followers of it must fill the religion column with a stripe sign or choose five of formal religion. out from the five formal religion is considered as local religion or indigenous. But, in Indonesia, there is much local religion that has been existed centuries ago before the freedom of Indonesia. Even though based on The Ministry of culture and Tourism in 2003, there were 245 local religions in Indonesia. Because local religions were not recognized, it was thought that Indonesia had no religion before the first century. So, this article explains about 1) the chronology of recognition of formal religions and local/indigenous religion in Indonesia and 2) the effect of political religion on formal and local/indigenous religion. I argue that because of a narrow understanding of religion, so the policy or the constitution about religion in Indonesia seems narrow and impact on marginalization to civil society that believes in local religion/indigenous religion, because of this policy indigenous community in Indonesia do not have their rights such as recognition of the name of their indigenous religion in ID card and administration service. Then, this article is a descriptive with qualitative as an approach, and library research is used as the technique of collecting data.
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Yekrianus, Sirilus. "Kebebasan Beragama di Indonesia dalam Terang Pemikiran Barcuh de Spinoza." FOCUS 2, no. 2 (June 22, 2022): 63–73. http://dx.doi.org/10.26593/focus.v2i2.5260.

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This paper pays attention to the issue of religious freedom in Indonesia. Freedom of religion is one of the individual rights of every person. People are free to choose religion according to their minds. By reason, it means that humans recognize the values that are sparked in a religion. The duty of the state is to guarantee religious freedom. In the Indonesian context, freedom of religion is guaranteed in the legal basis contained in the 1945 Constitution. However, it is inevitable that this kind of freedom is also subject to discriminatory treatment. To underline this, Spinoza, a philosopher who greatly respected reason, explained the importance of religious freedom as an individual choice. Freedom of religion according to him should not be restrained by any authority. This paper was written using the literature method which tries to confront Spinoza's thoughts on religious freedom with the issue of religious freedom in Indonesia.
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Nawawi, Muhammad Anwar. "Kebebasan Beragama di Indonesia (Studi Jemaat Ahmadiyah dalam Perspektif Majelis Ulama Indonesia dan Komisi Nasional Hak Asasi Manusia)." FIKRI : Jurnal Kajian Agama, Sosial dan Budaya 3, no. 1 (July 31, 2018): 193. http://dx.doi.org/10.25217/jf.v3i1.280.

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This paper examines the meaning of religious freedom in Indonesia, the perspective of the Indonesian Ulema Council and the Indonesian National Commission especially in the context of Ahmadiyah. The essence of religion is freedom of religion. Therefore the state should protect the public interest, by guaranteeing the freedom of religion. But what happens in Indonesia as a nation state nempaknya will have difficulty to really fair to the minority. And in Indonesia Islam that becomes the majority often apply this way. This is as it is done with the flow of beliefs, or even against the Islamic groups themselves who call the Ahmadiyya school. Here there is a debate about the meaning of religious freedom between MUI and Komnas HAM. The focus of this paper is how is religious freedom in Indonesia in the perspective of MUI and Komnas HAM in the context of Ahmadiyya Jamaat?
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Silfiah, Rossa Ilma, and Zulkarnain Zulkarnain. "Perkembangan Delik Penodaan Agama Di Indonesia: Perspektif Historis Konstitusional." Widya Yuridika 5, no. 2 (September 1, 2022): 461. http://dx.doi.org/10.31328/wy.v5i2.3787.

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The blasphemy offense in Indonesia is a strategic offense to be discussed in detail, historically and constitutionally. In this case religion is protected by the state, and religion is a guideline in society, nation and state, so that the existence of religion becomes the spirit of the formation of this country. Religious life cannot be separated from the discussion of religious freedom which is part of human rights. Freedom of religion in Indonesia is based on the First Precept of Belief in the One Supreme God, where freedom is freedom based on the values of religion that live in Indonesia. One's religious freedom will be face to face with the religious rights of others, so it requires rules to maintain common order. These religions include Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism which have been mentioned in the explanation of the Presidential Decree Law No. 1/1965 on the abuse/blasphemy of religion, and submits Article 156a to be part of Article 156 of The Criminal Code. The research uses normative legal research methods with historical and case approaches. The essence of the blasphemy regulation is to regulate harmonious religious life. This article will discuss the state's protection of religion and religious life from a historical-constitutional perspective as well as cases of blasphemy against religion that have occurred. By knowing some of the cases that occurred, both blasphemy against religion in the form of hate speech and the destruction of houses of worship, it will be easy to analyze the causal factors and solutions that must be carried out by both the government and the community
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Herlindah, Herlindah, Indah Dwi Qurbani, and Dorra Prisilia. "THE EXISTENCE OF PANCASILA IN RESOLVING CONFLICTS OF DIFFERING VIEWS ON RELIGIOUS RIGHTS IN INDONESIA." Diponegoro Law Review 7, no. 2 (October 27, 2022): 212–29. http://dx.doi.org/10.14710/dilrev.7.2.2022.212-229.

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This research investigates how Pancasila (the Five Principles) could serve as an equilibrium in regulating the freedom of religion in Indonesia and how these five principles could negotiate the concept of this freedom within the coverage of national Human Rights affected by western human rights related to the concept of the freedom of religions within the scope of Islam. The three different regulatory concepts regarding freedom of religion in Indonesia, constituting Islamic law, International Human Rights, and Particular Human Rights, have always sparked conflict unless these three concepts are accommodated by law. The analysis was performed by employing the doctrine of margin of appreciation. This research reveals that Pancasila could serve as the fundamental of Indonesia in facilitating the freedom of religion. This research also employed a normative-juridical method, interdisciplinary, statutory, and conceptual approaches.
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Gudorf, Christine E. "Religion, Law, and Pentecostalism in Indonesia." Pneuma 34, no. 1 (2012): 57–74. http://dx.doi.org/10.1163/157007412x621680.

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Abstract Since Indonesian independence the state has attempted to protect freedom of religious practice by managing religions, and has enacted many religious regulations. Three of those regulations which especially impact the work of Pentecostals are the limits on financial aid from abroad, the ban on proselyzation, and the requirement for FKUB permits for building houses of worship. Because of these regulations, Pentecostal spread in Indonesia is both generally suspect, and a further problem for the state Ministry of Religion, charged with maintaining religious stability.
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Kristina, Ayu. "The Position of Kejawen in the Indonesian Constitution." DINIKA : Academic Journal of Islamic Studies 6, no. 2 (December 30, 2021): 291–308. http://dx.doi.org/10.22515/dinika.v6i2.4651.

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The paradigms of world religions often influence Indonesia's general understanding of religion. Indigenous religious practices are often labeled as animistic practices. The adherents of the Indigenous religion are often regarded as worshipers of trees, mountains, and the like. Such is the case with adherents of the Indigenous religion in Java Island (Kejawen). From the results of a literature study that utilizes various literature and paradigms related to the existence of religion in Indonesia, this study tries to look further into the position of Kejawen in the Indonesian constitution. The results of this study found that Kejawen adherents still experience many discriminatory actions due to the lack of comprehensive understanding of the Indonesian people regarding the importance of symbolic recognition and the resources of Kejawen teachings. In addition, Kejawen adherents also feel they have a historical burden because they are not considered adherents of a religion "recognized" by the State. Kejawen is often associated with occult and shamanic traditions. The Indonesian constitution clearly states that the State must be fair in guaranteeing and giving freedom to every citizen to choose, adhere to, and practice their religions or beliefs. Kejawen, as part of the Indigenous religion, should also be protected and guaranteed its rights and freedoms and placed in an equal position with other religions.
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Dissertations / Theses on the topic "Freedom of religion Indonesia"

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Munjid, Achmad. "Building a Shared Home: Investigating the Intellectual Legacy of the Key Thinkers of Inter-Religious Dialogue in Indonesia." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/290756.

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Religion
Ph.D.
How does inter-religious dialogue in Indonesia transform and being transformed by the New Order authoritarian regime in the creation of a strong civil society and a religiously plural and democratic country? By discussing the politicization of religion and mobilization of religious communities by the New Order regime to fight against the Communists in the wake of the 1965 tragedy as the background, this dissertation seeks to analyze the anatomy of inter-religious relations in the country, including its historical roots, pivotal events, enduring issues and consequential development in the later period. The discussion is placed in a wider theoretical context on the role of religion in public life. Based on the analysis of topical biography, academic works, media reports and other reliable unpublished documents as the main sources, the dissertation investigates the intellectual legacy of four selected key thinkers in the field of inter-religious dialogue. It critically discusses the complex interplay between religion and politics in particular relation to such issues as religious pluralism, religious tolerance, exclusivism, human rights, freedom of religion, legal discrimination, and minority-majority relations. It highlights why and how the contesting discourse within a particular religious community about other group, between different religious communities, especially the Muslims and the Christians, as well as between religious communities and the regime move toward certain direction in particular context and then move towards the opposite direction in other context. Despite the wide spread conflict towards the end of the New Order regime and during the 2000s, the dissertation proved that inter-religious relations in Indonesia in general developed from antagonism to more dialogical relations over the period. The four selected key thinkers of inter-religious dialogue and their intellectual legacy demonstrated how religion could make fundamental contribution in the creation of democracy in a religiously plural society.
Temple University--Theses
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Mursalin, Ayub. "Les restrictions à la liberté de religion et de conviction en Indonésie : genèse et enjeux contemporains de la loi anti-blasphème de 1965." Thesis, Université Paris-Saclay (ComUE), 2019. http://www.theses.fr/2019SACLS151.

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Cette thèse propose une lecture juridique, politique et sociale de l’application de la loi anti-blasphème de 1965 dans le plus grand pays musulman du monde, l’Indonésie. Plusieurs controverses sont apparues ces dernières années concernant la nature de la loi sur le blasphème dans la vie religieuse de la société démocratique indonésienne ; cette loi correspond-elle à la prévention des abus en matière de religion et/ou de blasphème, comme il est mentionné explicitement dans son titre, ou bien concernerait-elle plutôt la restriction de la liberté de religion et d’expression en matière religieuse ? En avril 2010, après le procès contrôlant la constitutionnalité de cette loi, une décision de la Cour constitutionnelle indonésienne a établi que la loi examinée ne correspondait pas à cette seconde lecture. Si cette loi a bien pour objectif de restreindre la liberté de religion ou d’expression en matière religieuse, selon la Cour, cela ne signifie pas que cette forme de restriction est inconstitutionnelle dès lors que la Constitution de 1945 en vigueur s’accompagne d’une restriction légale au respect ou à la sauvegarde des valeurs religieuses en particulier, à côté de la moralité, de la sécurité et de l’ordre public. Toutefois, les débats et les tensions au sein de la société concernant l’application de cette loi perdurent sans relâche. Les défenseurs des droits de l’homme maintiennent que l’existence d’une telle loi anti-blasphème est contraire à l’esprit de la démocratie. En revanche, les défenseurs de la censure religieuse s’obstinent à affirmer que cette loi est nécessaire pour éviter les conflits religieux. À travers une analyse de son contenu juridique et de sa mise en application, nous considérons que la loi anti-blasphème de 1965 a visé en premier lieu à entraver le déploiement des courants de croyance spirituelle locale ou des courants mystiques javanais qui, dans une certaine mesure, sont considérés par les musulmans en particulier comme une menace pour les religions existantes et pour la désintégration du pays. Dans un second temps, nous verrons que l’existence de ladite loi est davantage destinée à restreindre le nombre des religions reconnues par l’État d’une part, et à réprimer les courants religieux « dissidents » ou « hétérodoxes » d’autre part. Si les actes jugés comme blasphématoires, parmi lesquels figure la diffusion d’interprétation religieuse « déviantes » de l’orthodoxie, sont des infractions sanctionnées, ce n’est pas la loi anti-blasphème de 1965 qui sert de référence, mais l’article 156a du Code pénal qui trouve son origine dans ladite loi. Ainsi, la loi anti-blasphème de 1965 est plutôt utilisée pour restreindre la liberté de religion et de conviction au sens large, alors que l’article 156a du Code pénal est chargé de limiter la liberté d’expression en matière religieuse. En Indonésie comme ailleurs, le renforcement de l’application de la loi anti-blasphème va de pair avec l’émergence des groupes religieux radicaux qui veulent voir triompher leur conception totalitaire d’une liberté d’expression bridée par le respect de la foi religieuse. Ces derniers utilisent de cette loi non seulement à des fins religieuses, mais également à des fins politiques, notamment celle déstabiliser un régime « laïque » ou bien d’étendre leur influence. L’objectif de cette thèse est non seulement d’analyser la nature de la loi anti-blasphème de 1965, mais aussi de proposer une perspective alternative pour aborder les conflits juridiques en Indonésie concernant les deux droits fondamentaux, à savoir le droit à la liberté de religion et le droit d’expression. La thèse vise alors la prévention des conflits juridiques en la matière et ainsi qu’à trouver un équilibre entre les libertés concernées
This thesis proposes a legal, political and social reading of the application of the blasphemy law in the largest Muslim country in the world, Indonesia. Several controversies have emerged in recent years regarding the nature of the blasphemy law in the religious life of the Indonesian democratic society. For instance, disagreement remains with regards to the intent of this law, i.e., whether it really aims at preventing misuse of religion and/or acts of blasphemy, as explicitly mentioned in its title, or whether it intends to restrict the freedom of religion and religious expression. In April 2010, after the examination of the constitutionality of this law, the Indonesian Constitutional Court ruled out the second possibility. The court further argues that even if the law has an unintended effect of restricting the freedom of religion or religious expression, it is not against the constitution since the 1945 Constitution is accompanied by a legal restriction to respect or preserve religious values in particular, as well as morality, security and public order. However, the debates and tensions within society regarding the implementation of this law continue unabated. On the one hand, human rights defenders persist in saying that the existing anti-blasphemy law is contrary to the spirit of democracy. On the other, defenders of religious censorship persist in resisting that this law is necessary to avoid religious conflicts. Through an analysis of legal content and its implementation, I argue that the blasphemy law of 1965 initially aims to hinder the development of the local spiritual belief stream or Javanese mystical groups, which to some extent are considered by Muslims in particular as a threat to existing religions and a source of disintegration of the country. Further, I maintain that the existence of the above-mentioned law has the tendency to restrict the number of religions officially acknowledged by the State and to repress “dissident” or “heterodox” religious movements. If acts considered blasphemous, including the "deviant" religious interpretation of orthodoxy, are punishable offenses, it is not the anti-blasphemy law of 1965 that serves as a reference, but the article 156a of the Penal Code, which has its origin in that blasphemy law does. As a consequence, the blasphemy law of the 1965 is rather used to restrict the freedom of religion and belief in the broad sense, while article 156a of the Penal Code is applied to limit the freedom of religious expression. In Indonesia, as elsewhere, the strengthening of the application of the blasphemy law goes hand in hand with the emergence of radical religious groups intend to promote their totalitarian concept of freedom of expression restrained by respect for the religious faith. The latter make use of this law not only for religious reasons, but also for political reasons, including destabilizing a secular regime or extending their influence. The thesis does not only aim to analyze the nature of the blasphemy law of 1965, but also to propose an alternative perspective in understanding and solving the problem of the legal conflicts in Indonesia pertaining to the two fundamental rights, namely the right to freedom of religion and expression. The thesis also seeks to find a balance between two freedoms and to propose preventive measures that can be adopted in the aforementioned legal conflicts
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Neff, Pamela S. "Freedom of Religion or Freedom from Religion? The New Laicite in France." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1351638370.

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Burlando, Giannina L. "Suarez on soul, will, and freedom /." The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu148784889151255.

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Lee, Yu-Jung. "Human rights in China : freedom of religion and freedom of movement compared." Thesis, University of Essex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.423447.

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Petty, John A. "Securing soul freedom as a Baptist distinctive cultivating appreciation and preservation of soul freedom in the local church /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Jurgens, Hishaam. "Investigating the conflict between freedom of religion and Freedom of expression under the South African constitution." Thesis, University of the Western Cape, 2012. http://hdl.handle.net/11394/4099.

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Magister Legum - LLM
This mini-thesis is based on the presumption that the Danish cartoons and the anti-Muslim clip posted on YouTube as forms of expression, ridiculed the religious beliefs and practices of Muslims which in turn affected the exercise of religious freedom as it violated the dignity of the bearers of the right to freedom of religion and therefore a conflict between the right to freedom of religion and freedom of expression exists. The above incidence of conflict between the right to freedom of religion and freedom of expression involves infringing the freedom of religion of the Islamic community. Blasphemy in Islam is speech that is insulting to God, but during the course of Muslim history it has become increasingly linked with insult to the Prophet Muhammad. In Islam the depiction of the Prophet Muhammad in any way is strictly forbidden and is considered blasphemous.
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Cunningham, Heather. "The Great Awakening and religious freedom." Morgantown, W. Va. : [West Virginia University Libraries], 2002. http://etd.wvu.edu/templates/showETD.cfm?recnum=2606.

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Thesis (M.A.)--West Virginia University, 2002.
Title from document title page. Document formatted into pages; contains iii, 100 p. Includes abstract. Includes bibliographical references (p. 98-100).
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Gunn, Torri Kenneth. "Defining Religion with Chinese Characters: Interrogating the Criticism of the Freedom of Religion in China." Thèse, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19878.

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This thesis seeks to explore the points of dissonance and resonance around the understanding and deployment of the term 'religion' between Human Rights Watch, and the government of the People's Republic of China. In doing this, it is highlighted that a fundamental disjunction exists in the meaning of, and the boundaries of, the word 'religion' between these two groups. The space that this difference creates makes discussions on religion and religious freedom between these two groups extremely problematic, primarily because Human Rights Watch seeks to protect the right to religious freedom of groups and individuals that the Chinese government does not consider ‘religion’, but that Human Rights Watch demands they should. This thesis addresses the question of the role of social and cultural relativism in the defining, and the subsequent role in defending, of the term and contents of 'religion'.
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Neoh, Weng Fei Joshua. "Law, love and freedom." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/285411.

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How does one lead a life of law, love and freedom? This inquiry has very deep roots in the Judeo-Christian tradition. Indeed, the divergent answers to this inquiry mark the transition from Judeo to Christian. This dissertation returns to those roots to trace the routes that these ideas have taken as they move from the sacred to the secular. The argument of this dissertation is threefold. First, it argues that the concepts of law, love and freedom are each internally polarized. Each concept contains, within itself, conflicting values. Paul's equivocation in his letters is a striking manifestation of this internal polarization. Second, it argues that, while values are many, my life is one. Hence, one needs to combine the plurality of values within a singular life. Values find their coherence within a form of life. There are, at least, two ways of leading a life of law, love and freedom: monastic versus antinomian. Third, it argues that the Reformation transformed these religious ideals into political ideologies. The monastic ideal is politically manifested as constitutionalism, and the antinomian ideal is politically manifested as anarchism. There are, at least, two ways of creating a polity of law, love and freedom: constitutional versus anarchic. To mount the threefold argument, the dissertation deploys a whole range of disciplinary tools. The dissertation draws on analytic jurisprudence in its analysis of law; ethics and aesthetics in its analysis of love; political philosophy in its analysis of freedom; biblical scholarship in its interpretation of Paul; the history of ideas in its study of the formation and transformation of these ideas; and moral philosophy in concluding how one could lead a life of law, love and freedom.
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Books on the topic "Freedom of religion Indonesia"

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Mufid, Ahmad Syafii. Kasus-kasus aktual kehidupan keagamaan di Indonesia. Edited by Pusat Litbang Kehidupan Beragama (Indonesia). Jakarta: Kementerian Agama RI, Badan Litbang dan Diklat, Puslitbang Kehidupan Keagamaan, 2014.

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Peter, Burns. The decline of freedom of religion in Indonesia. Townsville, Qld., Australia: James Cook University of North Queensland, 1985.

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Khanif, Al. Hukum dan kebebasan beragama di Indonesia. Yogyakarta: LaksBang Mediatama, 2010.

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Mohammad, Afif. Agama & konflik sosial: Studi pengalaman Indonesia. Ujungberung, Bandung: Marja, 2013.

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Zahid, Moh. Agama dan hak asasi manusia dalam kasus di Indonesia. Jakarta: Departemen Agama, Balai Penelitian dan Pengembangan Agama, 2007.

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Zahid, Moh. Agama dan hak asasi manusia dalam kasus di Indonesia. Jakarta: Departemen Agama, Balai Penelitian dan Pengembangan Agama, 2007.

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Indonesia), Setara Institute (Jakarta. Siding and acting intolerantly: Intolerance by society and restriction by the state in freedom of religion, belief in Indonesia : report of freedom of religion, belief in Indonesia, 2008. Jakarta: Setara Institute, 2009.

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Suaedy, Ahmad. Beragama, berkeyakinan & berkonstitusi: Tinjauan konstitusional praktik kebebasan beragama/berkeyakinan di Indonesia. Jakarta: Publikasi Setara Institute, 2009.

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Institute, Setara. Berpihak dan bertindak intoleran: Intoleransi masyarakat dan restriksi negara dalam kebebasan beragama/berkeyakinan di Indonesia : laporan kondisi kebebasan beragama/berkeyakinan di Indonesia, 2008. Jakarta]: Setara Institute, 2009.

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Sihombing, Uli Parulian. Menggugat Bakor Pakem: Kajian hukum terhadap pengawasan agama dan kepercayaan di Indonesia. Jakarta: Indonesian Legal Resource Center (ILRC), 2008.

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Book chapters on the topic "Freedom of religion Indonesia"

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Lindsey, Tim, and Simon Butt. "State Power to Restrict Religious Freedom." In Religion, Law and Intolerance in Indonesia, 19–41. 1 [edition]. | New York : Routledge, 2016. | Series: Routledge law in Asia 15: Routledge, 2016. http://dx.doi.org/10.4324/9781315657356-2.

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Fenwick, Stewart. "Faith and Freedom in Indonesian Law." In Religion, Law and Intolerance in Indonesia, 68–94. 1 [edition]. | New York : Routledge, 2016. | Series: Routledge law in Asia 15: Routledge, 2016. http://dx.doi.org/10.4324/9781315657356-4.

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Nasution, Adnan Buyung. "Religious Freedom, Minority Rights and the State of Democracy in Indonesia." In Religion, Law and Intolerance in Indonesia, 371–86. 1 [edition]. | New York : Routledge, 2016. | Series: Routledge law in Asia 15: Routledge, 2016. http://dx.doi.org/10.4324/9781315657356-19.

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Suaedy, Ahmad. "The Inter-Religious Harmony (KUB) Bill vs Guaranteeing Freedom of Religion and Belief in Indonesian Public Debate." In Religion, Law and Intolerance in Indonesia, 158–79. 1 [edition]. | New York : Routledge, 2016. | Series: Routledge law in Asia 15: Routledge, 2016. http://dx.doi.org/10.4324/9781315657356-8.

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Salim, Arskal. "The Constitutionalization of Shari’a in Muslim Societies: Comparing Indonesia, Tunisia and Egypt." In Boundaries of Religious Freedom: Regulating Religion in Diverse Societies, 199–217. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-09605-6_12.

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Siagian, Hesty Dewi Maria. "Freedom of Religion and Belief in Indonesia: Raising Awareness Through the Universal Periodic Review." In The Universal Periodic Review of Southeast Asia, 157–70. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-6226-1_8.

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Fujiwara, Satoko. "‘Geertz vs Asad’ in RE Textbooks: A Comparison Between England’s and Indonesia’s Textbooks." In Boundaries of Religious Freedom: Regulating Religion in Diverse Societies, 205–22. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32289-6_13.

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Gauthier, François. "Indonesia." In Religion, Modernity, Globalisation, 233–53. Abingdon, Oxon ; New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276033-9.

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Domino, John C. "Freedom of Religion and Freedom from Religion." In Civil Rights and Liberties in the 21st Century, 96–155. Fourth edition. | New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315623627-3.

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Peperzak, Adriaan T. "Ethics and Religion." In Modern Freedom, 618–42. Dordrecht: Springer Netherlands, 2001. http://dx.doi.org/10.1007/978-94-010-0856-3_13.

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Conference papers on the topic "Freedom of religion Indonesia"

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Sihotang, Amri Panahatan, B. Rini Heryanti, and Subaidah Ratna Juita. "Freedom of Religion as a Human Rights Protection in Indonesia." In 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.194.

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Ichsan, Muchammad, and Nanik Prasetyoningsih. "Freedom to Have no Religion in Indonesia and its Legal Impact." In 2nd International Conference on Advanced Research in Humanities. global, 2019. http://dx.doi.org/10.33422/2nd.icarhconf.2019.09.597.

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Hilmy, Masdar. "Treating Religious Minority (Un)justly: Problems and Challenges of Regulating Freedom of Religion in Indonesia." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.38.

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Adinugroho, Abednego. "Law, Religious Freedom and National Development in Indonesia." In 2nd International Conference Postgraduate School. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0007548506360640.

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Alfarizi, Yogi, and Ridwan Arifin. "Are we truly free to have a religion? Analysis of Religious Freedom in Indonesia in the Context of Human Rights and Pluralism." In Proceedings of the 2nd International Conference on Indonesian Legal Studies (ICILS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icils-19.2019.41.

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Arifin, Saru. "The Meaning and Implication of ICCPR Ratification to Religious Freedom in Indonesia." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.40.

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Rohmat, Rohmat, Siti Khoerunnisa, and Regita Prameswari. "Position of Belief in the Status of Freedom of Religion and Belief Based on the International Law, National Law, and Islamic Law." In 1st International Conference on Indonesian Legal Studies (ICILS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icils-18.2018.52.

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Dura, Nicolae V. "THE FREEDOM OF RELIGION AND THE RIGHT TO RELIGIOUS FREEDOM." In SGEM 2014 Scientific SubConference on POLITICAL SCIENCES, LAW, FINANCE, ECONOMICS AND TOURISM. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b21/s5.110.

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Hasan, Moh Abdul Kholiq. "FREEDOM OF RELIGION IN RASHID RIDA'S PERSPECTIVE." In International Conference on Qur'an and Hadith Studies (ICQHS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icqhs-17.2018.9.

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Mamchenkov, Dmitry. "Foundation of Human Freedom in Religion and Science." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.319.

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Reports on the topic "Freedom of religion Indonesia"

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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, January 2022. http://dx.doi.org/10.55271/5jchdy.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies (ECPS), January 2022. http://dx.doi.org/10.55271/rp0001.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Idris, Iffat. Promotion of Freedom of Religion or Belief. Institute of Development Studies (IDS), January 2021. http://dx.doi.org/10.19088/k4d.2021.036.

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Freedom of religion or belief (FoRB) is a fundamental human right. However, the general global trend in recent years is towards increased FoRB violations by both government and non-government actors. Notable exceptions are Sudan and Uzbekistan, which have shown significant improvement in promoting FoRB, while smaller-scale positive developments have been seen in a number of other countries. The international community is increasingly focusing on FoRB. External actors can help promote FoRB through monitoring and reporting, applying external pressure on governments (and to a lesser extent non-government entities), and through constructive engagement with both government and non-government actors. The literature gives recommendations for how each of these approaches can be effectively applied. This review is largely based on grey (and some academic) literature as well as recent media reports. The evidence base was limited by the fact that so few countries have shown FoRB improvements, but there was wider literature on the role that external actors can play. The available literature was often gender blind (typically only referring to women and girls in relation to FoRB violations) and made negligible reference to persons with disabilities.
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Van Dyke, Melvin R. China: Freedom of Religion in a Most Favored Nation. Fort Belvoir, VA: Defense Technical Information Center, April 1998. http://dx.doi.org/10.21236/ada343400.

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Combs, J. C. Freedom of Religion and Conscience in the Military: Clarifying Policy. Fort Belvoir, VA: Defense Technical Information Center, April 2013. http://dx.doi.org/10.21236/ada592763.

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Marshall, Katherine. Towards Enriching Understandings and Assessments of Freedom of Religion or Belief: Politics, Debates, Methodologies, and Practices. Institute of Development Studies, January 2021. http://dx.doi.org/10.19088/creid.2021.001.

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Promoting the right to freedom of religion or belief (FoRB) is a foreign policy priority for several countries, their concerns accentuated by considerable evidence of rising levels of violations of this right worldwide. This puts a premium on solid evidence and on clear assessment criteria to serve as objective guides for policy. This paper reviews the complex landscape of approaches to assessing and measuring both the status of FoRB and the degree to which this human right is being violated or protected. It introduces and describes various transnational methodologies, both qualitative and quantitative, which focus, in differing ways, on violations. Several are widely cited and have express policy applications, while others have more indirect application to FoRB. The analysis highlights the diversity of approaches, which both reflect and contribute to a tendency to politicise FoRB issues. Challenges include differing understandings of the nature and relative significance of violations and their comparability. Country analysis is crucial because the specific context has vital importance for a granular appreciation for causes and impact of FoRB violations. This granularity, however, is poorly reflected in broader quantitative transnational and time series indices that highlight trends and comparative impact. The review highlights the limited degree to which FoRB issues, specifically violations and religiously related discrimination, are integrated in the policies and practice of development approaches (including social change and progress towards wellbeing) internationally and nationally. Effective approaches to addressing violations are few and far between, especially at the international level. The review notes strengths and weaknesses of specific approaches to assessment and reflects on possible improvements focused on development challenges and better integration among aspects of human rights.
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Gedi,, Zeri Khairy. “Freedom Belongs to Everyone”: The Experiences of Yazidi Women in Bashiqa and Bahzani. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.009.

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by Yazidi women in Bashiqa and Bahzani. Yazidi women in Bashiqa and Bahzani today are still living through the trauma and consequences of the genocide committed by the Islamic State (ISIS). In addition, they face a range of further challenges as marginalised women from a minority religion. While more Yazidi girls and young women are progressing in education, harmful social norms, customs and practices – originating from both wider Iraqi society and the Yazidi community itself – create barriers for Yazidi women who want or need to work outside of the home, access healthcare or engage in public life. Widows and divorced women face specific challenges as they are seen as without male protection. Yazidi women also face the stigma that comes from being a former captive of ISIS, and the discrimination that comes from being judged an “infidel” due to their religion.
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: Evidence from India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.004.

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Around the world, people with disabilities can be the most marginalised in society. Having a disability and being a member of a religious minority or an excluded social group can compound the reasons why some people find themselves on the outskirts of social systems which normally provide financial and moral support and a sense of identity and belonging. A recent study from India found that identity markers such as religion, caste and gender can exacerbate the exclusion already experienced by people with disabilities. Taking deliberate steps to strengthen the social inclusion of people with disabilities who also come from minority religious groups and socioeconomically marginalised backgrounds can help them fulfil their potential to fully and effectively participle in society on an equal basis with others, and strengthen community ties, making the society in which they live more inclusive.
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Yilmaz, Ihsan, and Nicholas Morieson. Civilizational Populism Around the World. European Center for Populism Studies (ECPS), July 2022. http://dx.doi.org/10.55271/pp0012.

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This article addresses an issue of growing political importance: the global rise of civilizational populism. From Western Europe to India and Pakistan, and from Indonesia to the Americas, populists are increasingly linking national belonging with civilizational identity—and at times to the belief that the world is divided into religion-based civilizations, some of which are doomed to clash with one another. As part of this process, Hinduism, Buddhism, Islam, and Christianity have all been commandeered by populist parties and movements, each adept at using the power of religion—in different ways and drawing on different aspects of religion—to define the boundary of concepts such as people, nation, and civilization.
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Bharadwaj, Sowmyaa, Jo Howard, and Pradeep Narayanan. Using Participatory Action Research Methodologies for Engaging and Researching with Religious Minorities in Contexts of Intersecting Inequalities. Institute of Development Studies, January 2021. http://dx.doi.org/10.19088/creid.2020.009.

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While there is growing scholarship on the intersectional nature of people’s experience of marginalisation, analyses tend to ignore religion-based inequalities. A lack of Freedom of Religion and Belief (FoRB) undermines people’s possibilities of accessing services and rights and enjoying wellbeing (World Bank 2013; Narayan et al. 2000, Deneulin and Shahani 2009). In this paper, we discuss how religion and faith-based inequalities intersect with other horizontal and vertical inequalities, to create further exclusions within as well as between groups. We offer our experience of using participatory action research (PAR) methodologies to enable insights into lived experiences of intersecting inequalities. In particular, we reflect on intersecting inequalities in the context of India, and share some experiences of facilitating PAR processes with marginalised groups, such as Denotified Tribes (DNT). We introduce a FoRB lens to understand how DNT communities in India experience marginalisation and oppression. The examples discussed here focus on the intersection of religious belief with caste, tribal, gender and other socially constructed identities, as well as poverty. Through taking a PAR approach to working with these communities, we show how PAR can offer space for reflection, analysis, and sometimes action with relation to religion-based and other inequalities. We share some lessons that are useful for research, policy and practice, which we have learned about methods for working with vulnerable groups, about how religion-based inequalities intersect with others, and the assumptions and blind spots that can perpetuate these inequalities.
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