Joko Widodo

The Uncertain Role of Religion in Indonesia’s 2014 Presidential Election

Indonesia 2014 Election Wikipedia mapThe on-line maps that I have found of Indonesia’s 2014 presidential election are not very helpful. That of the Wikipedia is particularly poor. To begin with, it merely shows which candidate received a majority of votes in each province, with no information provided on the margin of victory. But the returns actually varied quite significantly across the country, with the winning candidate Joko Widodo receiving more than 73 percent of the votes cast in Papua and fewer than 24 percent of those cast in West Sumatra. The color scheme used in the Wikipedia map is also poorly conceived. Crimson?Provincial victories for both candidates are marked in shades of red, although, as the caption notes, a more standard red is used for Joko Widodo, whereas “crimson” is used for Prabowo Subianto. But according to the Wikipedia’s own article on “crimson,” the shade used on the map is actually something different. To be sure, the Wikipedia does differentiate a number of shades of crimson, many of which are associated with college sports teams, but none approximates the color used on the map.

Indonesia 2014 Presidential Election MapDue to such quibbles, I have made my own map of Indonesia’s 2014 presidential election, posted here. The map shows relatively weak regional patterning overall, with both candidates taking provinces in most parts of the country. But it also shows reasonable strong voting differentiation by province, as noted above. I have tried, although perhaps not hard enough*, to find explanations for such electoral behavior, albeit without much luck. The patterns on the election map certainly do not Indonesia 2014 Election GDP Mapscorrelate well with those found on the map of GDP per capita, as can be seen in the paired maps (compare, for example, the showings of East Kalimantan and East Nusa Tenggara on the two maps.)

Indonesia 2014 election religion mapsA better, although far from perfect, correlation is found in regard to religion. As can be seen in the second set of juxtaposed maps, Muslim-minority provinces all supported Joko Widodo (Jokowi), several of them quite strongly. But then again, a number of strongly Muslim provinces also cast a high proportion of their votes for Jokowi. It is also noteworthy that Aceh in far northern Sumatra, which is the most resolutely Islamic part of Indonesia, supported the losing candidate Prabowo Subianto by a relatively thin margin.

Unfortunately, the map of religion does not indicate either degrees of religiosity or the prevalence of orthodox interpretations, both of which may also play a role. This issue is particularly significant in regard to Java, the demographic core of the country (of Indonesia’s 252 million inhabitants, 143 million live on Java). Central and Western Java have long been noted for their heterodox interpretations of the faith; until recently, a majority of people here have adhered to a form of worship sometimes called Kebatinan, which is defined by the Wikipedia as a “Javanese religious tradition, consisting of an amalgam of animistic, Buddhist, and Islamic, especially Sufi, beliefs and practices … [that is] rooted in the Javanese history and religiosity, syncretizing aspects of different Java Language Mapreligions.” Although mainstream Islam is spreading in eastern and central Java—the Javanese-speaking portions of the island—this area still remains much less conventionally devout than the Sundanese-speaking area of western Java. In the 2014 election, perhaps not coincidentally, western Java supported Prabowo, whereas the east and especially the center opted instead for Jokowi.

The best report what I have found on the role of religion in the 2014 Indonesian presidential election is found in an Al Jazeera article entitled “Religion the Dark Horse in Indonesia Election.” Published before the election was held, it argued that:

[P]rior to Jokowi’s emergence as a political figure in 2012, when he was elected governor of Jakarta, members of religious minorities tended to support a Prabowo presidency – viewing him as a forceful figure able to crack down on impunity, and noting that his brother and mother are both Christian. Now, he says, Jokowi is the favourite among religious minorities.

“In general, Prabowo has been pandering to Islamist sentiment and Jokowi has been more pluralist in his outlook,” said Gregory Fealy, an Indonesia expert at Australian National University. Accordingly, three of the four Islamist parties that won seats in parliament have joined Prabowo’s coalition; the fourth, the moderate PKB, supports Jokowi.

Prabowo has also been endorsed by the Islamic Defenders Front (FPI), a hardline group whose members have been involved in attacks against religious minorities, bars and nightclubs.

Minangkabau MapThis explanation, however, leaves me with two perplexities. First, why would hyper-devout Aceh have given Prabowo such lukewarm support? Could it be that many Acehnese people are chafing under the region’s harsh imposition of Sharia law? More surprising still is the extremely high level of support for Prabowo in West Sumatra. West Sumatra is certainly a Muslim-dominated province, but, like central and eastern Java, it has long been characterized by a rather lax form of their faith, one that historically prioritized customary law (adat) over Sharia. Indeed, the dominant ethno-linguistic group in the province, the Minangkabau, are noted for their matrilineal system of reckoning decent and familial property, a system so engrained that the Minangkabau have been characterized (incorrectly, in my view**) as forming a “modern matriarchy.” As a result, the extremely strong showing of Prabowo in the province seems odd. If any readers have any insights into this issue, I would love to hear them.

*It is currently exam- and paper-grading season, which is taking up most of my time.

** The Wikipedia describes Minangkabau culture as “matrilineal and patriarchal, with property and land passing down from mother to daughter, while religious and political affairs are the responsibility of men.” I do not, however, think that either “matriarchy” or “patriarchy” are appropriate terms in this context.

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Indonesia’s 2014 Presidential Election and the Geography of Heavy Metal Music

Jokowi Napalm DeathWhen lecturing in my course on the History and Geography of Current Global Events, I always begin by showing an enigmatic map or other image and asking if anyone can make sense of it. This week the topic was Indonesia, focusing on the country’s 2014 presidential election (which is admittedly rather old news). I began the class with the image posted to the left, as I wanted to see if anyone could draw a connection between the heavy-metal band Napalm Death and His Excellency Joko Jokowi Napalm Death 2Widodo, the seventh president of Indonesia. No one supplied the answer, which is provided in the next image: Jokowi (as he in called in Indonesia) is a huge fan. He also follows other Metalhead Presidentmetal bands, and he has helped promote metal concerts in his native city, Surakarta (also known as Solo).

Heavy metal music comes in a variety of sub-genres, as I learned in preparing the lecture. That of Napalm Death (“grindcore”) is particularly harsh, at least to my untutored ear, and I must admit to feeling rather astonished that its appeal would extend much beyond angst-ridden teenagers, and especially that it would reach a powerful middle-aged politician such as Joko Widodo. But Jokowi is no ordinary political figure, as he is very much a “man of the people.” More important, metal bands have played a significant role in recent Indonesian history. As Madeleine King explains in a blog post entitled “Live for Satan,” “It may surprise some to learn that heavy metal—a sub-genre of rock music that emerged largely from America and England in the 1970s—was at the heart of Indonesia’s late 1990s pro-democracy movement.” Jokowi was, of course, a much younger man at that time, and it is thus perhaps not so surprising that he would still favor a musical genre associated with the downfall of Indonesia’s authoritarian government.

With all of that in mind, I tried to listen to Napalm Death with a more open mind, but hearing their songs still seemed more like an assault on my ears than a genuine musical experience. (Here I am perhaps merely showing my age, but my 15-year-old daughter agreed.) The growled and grunted vocals were especially off-putting. But the actual lyrics (see the end of the post for one example) are not unintelligent, and here I can begin to see the attraction.

Metal Hand SignsBut the fact that a major fan of Napalm Death could win a presidential election, and do so in predominantly Muslim country, still strikes me as remarkable. I doubt very much that such a candidate could triumph in the United States, as accusations of “Satanism” would fly thick and would likely stick. And indeed, satanic imagery is common across much of the metal world. Some would even say that the hand gesture made by Jokowi in the image posted above indicates the horns of Satan, although here I remain skeptical – and I find the satirical poster of “satanic hand signs” posted here to be quite amusing.

Certainly many Muslim critics, both in Indonesia and elsewhere, have accused metal music of encouraging Satanism. As the abstract to Mark Levine’s “Doing the Devil’s Work: Heavy Metal and the Threat to Public Order in the Muslim World” puts it, his article shows “the largely negative reaction to the music by Muslim governments and societies, and how, in a certain sense, today’s Muslim metalheads are fulfilling a historic function of Satan in Islamic theology.” But as Levine also shows in his book Heavy Metal Islam: Rock, Resistance, and the Struggle for the Soul of Islam, the genre is highly popular among certain youth segments in many Muslim countries, and it often incorporates pro-Islamic overtones. As the author of a recent blog-post frames it, “Today, metal and Islam play a more synergistic role.” The same post also notes that the Israeli metal band Orphaned Land is one of the few institutions in the region able to bridge the gap between Jews and Muslims.

In Indonesia, it would seem that hardline Sunni Muslim stalwarts are currently more interested in countering Shia and Ahmadiyya Islam than they are in taking on heavy metal music, although I would have to do more research here to make any conclusive statements.

Metal Bands MapAlthough heavy metal music may be widespread in the Muslim realm, it is even more popular elsewhere. As the map posted to the left indicates, metal bands are far more numerous in Europe and the Americas. In regard to Muslim-majority countries, Indonesia does occupy a prominent position, although it is surpassed by neighboring Malaysia. According to this somewhat dated map, sub-Saharan Africa is the only major region of the world to have been largely bypassed by the metal phenomenon. It would be interesting to see an updated version, as I would be especially curious to find out if the genre has reached Afghanistan.

Per capita Metal Nands MapIn per capita terms, a different map emerges. Here we can see that the Nordic countries form the core region of metal music, with Finland occupying the top spot. A 2013 BuzzFeed post attempts to explain this intriguing fact through climatic determinism—“The dark winter surely plays a major role in this attachment to suicidal lyrics, double bass drum, and the color black”—but such an explanation does not work for sunnier metal-loving countries, such as Greece. The same BuzzFeed post notes that Finland leads the world in a number of additional categories, most of which seem quite distant from the realm of heavy metal, including education, lack of corruption, and the borrowing of books from libraries. Finland is also the world’s top coffee-consuming country. Perhaps if I had enough caffeine in my system I would be able to appreciate the music of Napalm Death.

 

Judicial Slime

(by Napalm Death)

 

Taste me,

You made me what I am,

Mind polluting worthless fuck.

 

Am I the mental feast,

Bruised and scarred,

The underdog.

 

A pawn within a losers game,

My strength will grow upon your fear.

 

Slime,

In time you’ll face your end line.

Judge me not before yourself.

Breed,

Take my pride – that’s all you can.

Hatred surges burning me.

 

Feed,

For what atonement do you seek,

Your dying grasp of loyalty breaks like brittle bones.

 

Forgotten past,

I stand condemned,

For I am more powerful than you’d imagine.

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