http://www.thejakartapost.com/news/2012/05/09/attacks-against-irshad-manji-jagoism-its-best.html
Attacks against Irshad Manji — ‘Jagoism’ at its best
Aboeprijadi Santoso, Jakarta | Wed, 05/09/2012 9:47 AM 
Canadian Muslim author Irshad Manji has been threatened and attacked in Jakarta 
by Muslim militias, including the well-known Islam Defenders Front (FPI). Is it 
a kind of neo-fascism in action, or an expression of Muslim majority sentiment 
and fear, or both at the same time?

There is nothing really new about these sorts of assaults. Attacks against 
individuals or groups that are seen somehow as odd, distinct or separate sort 
of people have become increasingly common as those who represent a real 
community or even aspiring to lead them, fall outside of the idealized world of 
some mainstream groups. 

At a more profound level, however, the individuals and groupings being attacked 
are perceived by their aggressors as deviating from, or threatening, the 
“normal pattern of human life”, and are subsequently de-humanized by their 
critics who use terms such as “incomprehensible”. 

As anthropologist Mary Douglas (1966) has argued, writing about dirt, purity 
and danger, such marginal societal groups are “out of place”, and therefore, 
ought to be “out of sight”. 

Historically, the dehumanization and persecution of minority groups is 
unfortunately rather common. The Nazis used similar rhetoric in the 1940s when 
they wanted to annihilate what is nowadays called the LGBT community. 

In the 1980s, the Indonesian Military wanted to get rid of petty criminals, 
known as the Petrus killings of the Gali-Gali, not least because the latter 
were marked by tattoos, which were seen as an abomination by those dressed in 
neat official (military) uniforms. Some even justified the 1960s massacres by 
rhetoric that referred to inhuman enemies.

In other words, “incomprehensible” sexual or gender orientation, “conspicuous 
and distortive” bodily markings, and “extreme” political deviation were in 
those cases functioning as political or spiritual challenges, or both, to the 
state authorities or those oriented toward the powers that be.

What is new with the recent assaults against Manji is that these attacks are 
coming from nominally majority groupings, who are increasingly acting like 
minorities driven by a greater need for recognition and increasing claims of a 
monopoly of authority over what they convey as purely religious messages.

However, as I have earlier argued in this paper (Feb. 27), the FPI and other 
Muslim militias can be seen as new jagos (fighting cock). Physical acts and 
appearance are important for these groups, and according to eyewitness reports, 
both were key features of the way they forced their way into the Salihara 
Cultural Center by destroying the fences and trying to convey their messages. 
It’s an expressive act of jagoism at its best.

Only a few weeks ago, Manji had also been assaulted in Amsterdam at a public 
debate introduced by Dutch Green Left Muslim-liberal politician Tofik Dibi. The 
event was disrupted by Belgian Muslim radicals. 

Manji, but also the organizations that invited her, should have known what 
could happen and taken some precautionary steps. 

In Amsterdam, the discussion continued after the police arrested the radicals. 
By contrast, the local police in Jakarta, using bylaws on foreigners as a 
pretext, tried to appease the violent radicals by urging the institutes and the 
public to stop the discussion.

Many have hoped for too long for higher state authorities to act decisively. It 
is time for Indonesian civil society to survey and seriously investigate the 
phenomenon of Muslim jagos. 

As the generals who supported their founding in the late 1990s are now becoming 
routine politicians, we should work to understand who provides resources and 
support to these kinds of militias, what steps can be taken to minimize their 
violent acts and what sanctions the state should take against its own 
institutions, that were either unable or unwilling to take action to protect 
the constitutional rights of its citizens.

The writer is a journalist.


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