Tuesday, 31 July 2012

Holland C. Tylor and the Illusion of a Moderate Islam

Holland C. Tylor and the Illusion of a Moderate Islam

Posted by Ali Sina On July 29th, 2012 / Comments (83)

President . Abdurrahman Wahid on wheel chair. Mr. Holland C. Tylor standing behind him.

Mr. Holland C. Tylor, is a convert to Islam. He claims to be a moderate Muslim. He was a friend of the late president of Indonesia, Mr. Abdurrahman Wahid  who was also a moderate Muslim. Mr. Tylor has compiled the essays of several prominent moderate Muslims in a book titled, The Illusion of an Islamic State and claims Islam is essentially a moderate religion which is being hijacked by the radicals.
I met Mr. Tylor, in an email discussion group, where I and a couple other friends, (Nonie Darwish and Andrew Bostom) argued that Islam cannot be reformed and a moderate Islam is impossible.  Muhammad was a violent man and his teachings are violent. Therefore the true Islam can never be a moderate religion.  On the other side were, Dr. Zuhdi Yasser, Mr. Tarek Fatah, Dr. Daniel Pipes and Mr. Holland Tylor who are proponents of the moderate Islam.
That is where I came to know Mr. Tylor. I invited him to read my book, Understanding Muhammad and he invited me to read his and we exchanged our respective books.
I read several essays of his book and made a list of about a dozen of questions, mostly based on his article and the one written by the late President Wahid. On May 13, of this year (2012), I asked Mr. Tylor whether he is ready for my questions. He immediately responded, “I am ready.” The next day I sent him my first question.
But he did not reply. So I wrote him a short note saying I am waiting for his response. Mr. Tylor responded, “Please be patient and I will get back to you regarding the question you sent.  Feel free to send others if you have them already prepared.  I would like to see them.”
I told him I prefer to send the questions one by one so I can publish our exchanges. (Actually I was concerned that if he sees all of them he will panic and will not respond) I told him this is not going to be a debate. I will not comment on or refute his responses. I will present my points, arguing why I don’t believe Islam can be moderate and will publish it along with his response. We will let the readers to decide and he will have the last word.
Mr. Tylor went silent. On My 29, I wrote him another reminder, and expressed my eagerness to continue this interview. I told him why I believe his proposed solution is the real mirage and explained, “When someone is sick it is best to prescribe for him the right remedy. By giving him false hopes we could do more harm to him. Mankind is sick with Islam. Does your remedy work? This question is of utmost importance. Are we deluding the world with another farce or can Islam become moderate and peaceful like other religions?”
I said, “If you really believe in what you preach, this is the time to prove it and put an end to this conundrum. If you don’t believe in what you preach then I don’t know what to say. You must have your reasons to promote something that you know is false.” I told him that truth will not remain under the clouds forever and it is better to side with the truth. I urged him to either defend his claim that the real Islam is moderate or abandon it.
Mr. Tylor was offended. He said that he was in Qatar, attending Brookings Institution’s U.S. – Islamic World Forum and had other obligations.  He noted that my email was “counter-productive, in terms of achieving your stated goal (of getting me to respond or publicly abandon my views).” He said our discussion is not going to decide the fate of the world or most people’s views of Islam. He then said, “Mutual politeness will, however, facilitate communication.”
I told him that I was not impolite to him, but disappointed that after reading his rather large book, a book that added no new insight to my understanding of Islam, since it rehashed the very fallacies I used to hold on to before my enlightenment, and after writing my question refuting his claims he had ignored me. I know that there is Internet in Qatar and did not buy that excuse. Despite him ignoring me,Mr. Tylor accused me of being impolite. That was okay with me. I am happy to suffer even insults as long as he responses to my questions. My goal is to show Islam is terminally sick. There is no hope for this cult.
More days passed and I received no reply. So I thought he must have difficulty answering, which is actually a good thing, so I sent him my second question.  He said “I read it, and am thinking deeply about the statements you make, and the perspective which lies behind these statements.”  He wanted to know whether I have any previous discussions posted on my website that illustrate how I propose to post my questions and his answers to them?
I told him I have had many debates that are posted on my sites, but this is not a debate. I will publish my questions and his responses to them in the same page and will not comment further. He will have the last word.  The next question will be on a different topic.
On June 18, more than a month after I sent him my first question, Mr. Tylor wrote, “I’ve had a chance to focus on your first question, and have basically completed my response.  I’ll get the document to you after I’ve had a chance to review it once more.”
But I did not hear from him again. On July 9, I sent him an email asking whether he had a chance to review his response to my first question.”
He responded, “I have been focused on two major grant proposals for our International Institute of Qur’anic Studies, but have not forgotten about you.”
Today is July 29, 2.5 months later and I still have not received the reply to my first question, which he said it is already complete.  Why?  Maybe the answer is in his last email.  He is after two major grants for his Islamic institute that assures those who believe in miracles that Islam can become moderate, it is just the question of spending a little more money in the “right” cause.   Who can blame him?  Maybe I too would do the same were I in his shoes. But there are no grants for apostates, not even a minor one. All I get are a few donations in a year that cover about 20% of the cost of the server. Since I have never had a chance to any grant I can’t pass judgments on  him.
The following is my first question. I will send the link to his page to Mr. Tylor and if he sends his response I will publish it.  I’ll post the second question in a few days. I also believe that discussions like this will decide the fate of the world and they will affect people’s views of Islam.  When I started writing about Islam, in 1998, most people had no idea about this faith. Today, many do and they know some very juicy details of the life of Muhammad too.  I say proudly, I started it. Now it has taken a life of its own and it is unstoppable.   The movie I am working on will be the nail in the coffin of Islam. I said a decade ago, that a time will come when Muslims will feel embarrassed to be called by that name. That time is nigh.

Dear Holland,

I read the Preface to the English Edition of your book (Compilation) The Illusion of an Islamic State, titled FIGHTING FIRE WITH WATER written by you, and the Editor’s Introduction, by Kyai Haji Abdurrahman Wahid, ex-President of Indonesia, titled THE ENEMY WITHIN. I also read a few pages from other contributing authors to the book.  I base my questions on what you and P. Wahid have written.
Before I start let me emphasize that I come from the same background.  My Islam was no different from what you and the late President Wahid promote.  You grew up in Iran at the same time I was growing up there.  You remember how liberal we were. None of this Islamist nonsense existed back then. Those were good days. It all changed overnight in 1979.  Those who wore miniskirts and rock and rolled with the tunes of Beatles and Elvis, the so called “moderate Muslims” started wearing headscarf and beards and become Islamists.
I had left Iran by then. I could not understand why this happened, until I read the Quran some 15 years later, in 1994.  Then, everything fell into place and I began to understand what hitherto was indecipherable and mayhem.  When I read the Sira, biography of Muhammad, all my suspicions were confirmed.  Therefore, I understand where you come from.  Been there done that!
I am going to be honest with you and tell you that I am not asking these questions to understand your version of Islam. I know it already.  I am posing these questions to challenge you. My goal is to make you see that the Islam you promote is not the real one, that it will never prevail and that it is a deception.  All deceptions are dangerous.  Just as you accuse the so called extremists of having the illusion of an Islamic State, I believe you have the illusion of the moderate Islam. In fact an Islamic State is within the realm of possibilities. All it takes for evil to triumph is for good people to do nothing. However, the illusion of a moderate Islam is logically impossible. If you can envision a round square, you may be able to materialize the illusion of the moderate Islam.
To make it easy on both of us and on our readers, (I will publish this interview on Faithfreedom.org as I said before) I will ask one question at a time or maybe two.
Let me start with what P. Wahid has written.  He talked about, Mpu Tantular’s principle of Bhinneka Tunggal Ika (“Oneness amid Diversity”) in Islam.  Can you please show me where Muhammad talks about such concept?  Diversity necessitates tolerance. It means co-existence of different beliefs, which demands freedom of conscience.  Does Islam allow such freedom? Can people choose not to believe in Islam or leave it after believing in it? Can someone born to Muslim parents leave Islam? I know your thoughts. Your answer is yes. I am interested in what Islam teaches in this regard.
You quoted from Sura 109 that says, to you your way and to me mine and said this suggests tolerance.
If it does, then it contradicts with several other verses that promote intolerance. For example:  3:85, “If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost.” And 8:39, “And fight them on until there is no more fitnah (dissent, tumult) and there prevail justice and faith in Allah altogether and everywhere.”
However, Maududi, Qutb and many other Muslim scholars claimed that there is no contradiction and that those who think the verse “to you your religion and to me mine” means tolerance are misunderstanding the verse.
Maududi in his interpretation of the Quran writes:
“If the sura is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to exonerate the Muslims from the disbeliever’s religion, their rites of worship, and their gods, and to express their total disgust and unconcern with them and to tell them that Islam and kufr (unbelief) had nothing in common and there was no possibility of their being combined and mixed into one entity. Although it was addressed in the beginning to the disbelieving Quraish in response to their proposals of compromise, yet it is not confined to them only, but having made it a part of the Quran, Allâh gave the Muslims the eternal teaching that they should exonerate themselves by word and deed from the creed of kufr wherever and in whatever form it be, and should declare without any reservation that they cannot make any compromise with the disbelievers in the matter of Faith. That is why this Surah continued to be recited when the people to whom it was addressed as a rejoinder, had died and been forgotten, and those Muslims also continued to recite it who were disbelievers at the time it was revealed, and the Muslims still recite it centuries after they have passed away, for expression of disgust with and dissociation from kufr and its rites is a perpetual demand of Faith.” [www.usc.edu/dept/MSA/quran/maududi/mau109.html]
But why rely on Maududi when we can read the sha’n-e nodhul of this verse in the Sira? Ibn Ishaq says that when the Aposlle was going round the Ka’ba, several dignitaries of Mecca met him and told him, “Muhammad, come let us worship what you worship, and you worship what we worship. You and we will combine in the matter. If what you worship is better than what we worship we will take a share of it, and if what we worship is better than what you worship, you can take a share of that.’ So God revealed concerning them, ‘Say, 0 disbelievers, I do not worship what you worship, and you do not worship what I worship, and I do not worship what you worship, and you do not worship what I worship; you have your religion and I have mine,” i.e. If you will only worship God on condition that I worship what you worship, I have no need of you at all. You can have your religion, all of it, and I have mine.” [Sira p. 165]
As you see this verse is not about tolerance. It is a typical way a narcissist shows his disdain to those who don’t agree with him.  Muhammad is saying, I don’t give a damn if you believe me or not. To you your religion and to me mine!
Do you see how Muslims twist the Quran to deceive their audience? In Islamic countries this verse is never misrepresented.  Only when the audience are the non-Muslims, Muslims change the meaning of the verse to make Islam look moderate.
There was nothing tolerant in Muhammad.  He was still in Mecca and had just a handful of followers when he started insulting the religion of the Quraish. When one day he was going around the Ka’ba, the elders were present. They told him to stop dividing people, setting children against their parents and inciting the salves against their masters. They asked him to not insult their gods.  Muhammad then stopped and said. “Will you listen to me O Quraish? By him who holds my life in His hand I bring you slaughter.” [Sira Ibn Ishaq, p. 131]
Ibn Ishaq says, “When the apostle openly displayed Islam as God ordered him, his people did not withdraw or turn against him, until he spoke disparagingly of their gods. When he did that they took great offence and resolved unanimously to treat him as an enemy.” [Ibn Ishaq, p. 118]
What tolerance? The Quraish were tolerant. Muhammad was never tolerant, not even when he was the underdog.  He was violent from the beginning.
Do you inhale any tolerance in this verse? “Make ye no excuses: ye have rejected Faith after ye had accepted it. If We pardon some of you, We will punish others amongst you, for that they are in sin.” (Q. 9:66)

Related Article: The Illusion of Reforming Islam
Arab ideology that has influenced the government of Java / Indonesia for many years since the arrival of the Arabs (Parsi and Gujarati) as traders and insert ideology


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Holland C. Tylor Dan ilusi Islam Moderat

Posted by admin On July 31st, 2012 / Comments (0)
Holland C. Tylor Dan ilusi Islam Moderat
Muhammad sama sekali tidak toleran. Ketika itu ia masih berada di Mekkah dan baru mempunyai segelintir pengikut saat ia mulai menghina agama kaum Quraish. Ketika suatu hari ia sedang mengelilingi Ka’ba, datanglah para tua-tua. Mereka mengatakan padanya agar berhenti memecah-belah masyarakat, menghasut anak-anak agar melawan orangtua dan membuat para budak menentang majikan mereka. Mereka memintanya agar tidak menghina dewa-dewa mereka. Muhammad kemudian berhenti dan berkata, “Maukah kamu mendengarkan aku wahai Quraish? Demi Dia yang menggengam hidupku, aku akan membawa pembantaian (kepadamu)”. [Sira Ibn Ishaq, h. 131]
Diposkan oleh Ali Sina pada 29 Juli 2012
Almarhum Presiden Abdurrahman Wahid di kursi roda. Holland C. Tylor berdiri di belakang beliau.
Holland C. Tylor, adalah seorang mualaf (orang yang meninggalkan keyakinannya dan memeluk Islam). Ia mengklaim dirinya sebagai seorang Muslim moderat. Ia bersahabat dengan almarhum Presiden Abdurrahman Wahid yang juga adalah seorang Muslim moderat. Tylor telah mengumpulkan esai beberapa tokoh Muslim moderat yang terkemuka, dan membukukannya. Kumpulan esai tersebut berjudul The Illusion of an Islamic State dan mengklaim bahwa Islam pada dasarnya adalah agama yang moderat, yang dibajak oleh kaum radikal.
Saya telah bertemu Tylor dalam sebuah diskusi melalui surel, dimana saya dan beberapa orang teman (Nonie Darwish dan Andrew Bostom) berargumen bahwa Islam tidak dapat direformasi dan Islam moderat adalah hal yang mustahil. Muhammad adalah seorang yang kejam demikian pula pengajarannya. Oleh karena itu Islam yang sejati tidak akan pernah menjadi agama yang moderat. Di pihak seberang ada Dr. Zuhdi Yasser, Mr. Tarek Fatah, Dr. Daniel Pipes dan Mr. Holland Tylor yang merupakan para pendukung Islam moderat.
Dari situlah saya mengenal Mr. Tylor. Saya mengundangnya untuk membaca buku saya, Understanding Muhammad dan beliau mengundang saya untuk membaca bukunya, lalu kami bertukar pendapat mengenai buku-buku tersebut.
Saya membaca beberapa esai yang terdapat dalam bukunya dan membuat daftar beberapa pertanyaan, kebanyakan berdasarkan pada artikelnya, dan satu tulisan almarhum Presiden Wahid. Pada tanggal 13 Mei tahun ini (2012), saya bertanya pada Mr. Tylor apakah beliau telah siap menjawab pertanyaan-pertanyaan saya. Beliau segera menjawab, “Saya siap”. Keesokan harinya saya mengiriminya pertanyaan saya yang pertama.
Tetapi tidak ada jawaban. Kemudian saya mengirimkan  padanya sebuah surat pendek yang mengatakan bahwa saya sedang menantikan jawaban darinya. Ia menjawab, “Mohon anda bersabar, dan saya akan membalas surat anda berkaitan dengan pertanyaan yang anda ajukan. Silahkan mengirimkan pertanyaan-pertanyaan lainnya jika anda telah menyiapkannya. Saya ingin mengetahuinya”.
Saya mengatakan padanya saya lebih suka mengirimkan pertanyaan-pertanyaan tersebut satu per satu sehingga saya dapat mempublikasikan tukar pendapat kami. Saya mengatakan padanya bahwa ini tidak akan menjadi sebuah perdebatan. Saya tidak akan mengomentari atau menyanggah jawaban-jawabannya. Saya akan menyampaikan sudut pandang saya, berargumen mengapa saya tidak percaya Islam dapat bersifat moderat dan akan mempublikasikannya bersama dengan jawaban-jawaban beliau. Kami akan membiarkan para pembaca yang mengambil keputusan dan beliau akan memberikan kata penutup.
Mr. Tylor tetap bungkam. Pada tanggal 19 Mei saya menulis surat lagi padanya untuk mengingatkan, dan menunjukkan keinginan saya untuk melanjutkan wawancara ini. Saya mengatakan padanya mengapa saya percaya bahwa solusi yang dianjurkannya adalah delusi semata-mata dan menjelaskan bahwa “Ketika seseorang sedang sakit, maka yang terbaik baginya adalah pemberian obat yang tepat. Dengan memberikannya harapan-harapan palsu kita akan lebih memperparah penyakitnya. Umat manusia ini sudah muak dengan Islam. Manjurkah obat yang anda berikan? Pertanyaan ini sangat penting. Apakah kita sedang menipu dunia ini dengan tetek bengek atau dapatkah Islam menjadi moderat dan cinta damai seperti agama-agama lain?”
Saya berkata, “Jika anda sungguh meyakini apa yang anda katakan, inilah saatnya untuk membuktikannya dan mengakhiri masalah yang pelik ini. Jika anda tidak meyakini apa yang anda katakan, maka saya tidak tahu harus berkata apa. Anda tentu mempunyai alasan-alasan jika mempromosikan sesuatu yang anda tahu itu salah”. Saya mengatakan padanya kebenaran tidak akan tersembunyi di balik awan selamanya dan adalah lebih baik jika berpihak pada kebenaran. Saya mendesaknya agar ia mempertahankan klaimnya bahwa Islam yang sejati bersifat moderat atau meninggalkannya.
Mr. Tylor tersinggung. Ia berkata bahwa ia sedang berada di Qatar, menghadiri Brookings Institution’s U.S. – Forum Dunia Islam dan sibuk dengan tugas-tugas lain. Menurutnya surel saya “kontra produktif, berkaitan dengan mencapai tujuan yang telah anda nyatakan (agar saya berespon atau di depan publik saya meninggalkan pandangan-pandangan saya)”. Ia mengatakan bahwa diskusi kami tidak akan menentukan nasib dunia ini atau memengaruhi pandangan banyak orang mengenai Islam. Kemudian ia berkata, “Bagaimanapun, kesopanan akan memfasilitasi komunikasi”.
Saya mengatakan padanya bahwa saya bukannya bersikap tidak sopan kepadanya, tetapi saya kecewa karena setelah membaca bukunya yang agak besar itu, buku yang sama sekali tidak menambahkan pengetahuan baru mengenai Islam terhadap pemahaman saya, oleh karena buku itu hanya memaparkan kembali kekeliruan-kekeliruan yang pernah saya percayai sebelum saya mendapat pencerahan, dan setelah menulis pertanyaan saya yang menyanggah klaim-klaimnya, ia mengabaikan saya. Saya tahu ada internet di Qatar dan saya tidak dapat menerima alasannya. Sekalipun ia menunda membalas saya, Mr. Tylor menuduh saya telah bersikap tidak sopan. Bagi saya itu tidak apa-apa, karena saya ingin mendapatkan jawaban-jawabannya atas pertanyaan saya.
Hari demi hari berlalu dan saya tidak kunjung mendapatkan jawaban. Jadi saya menduga ia mengalami kesulitan dalam menjawab pertanyaan saya, dan itu adalah sesuatu yang baik, maka saya mengiriminya pertanyaan kedua. Ia berkata, “Saya telah membacanya, dan saya sedang memikirkan pernyataan-pernyataan anda secara mendalam, dan perspektif di balik pernyataan-pernyataan tersebut”. Ia ingin mengetahui apakah saya telah melakukan diskusi-diskusi sebelumnya dan memposkannya pada situs saya; diskusi yang menggambarkan bagaimana saya menganjurkan untuk memposkan pertanyaan-pertanyaan saya dan jawaban-jawaban Mr.Tylor?
Saya mengatakan padanya bahwa saya telah memposkan banyak debat pada situs saya, tetapi ini bukanlah sebuah debat. Saya akan mempublikasikan pertanyaan-pertanyaan saya dan jawaban-jawaban darinya pada halaman yang sama dan tidak akan memberi komentar lanjutan. Dia boleh menyampaikan kata penutup. Pertanyaan berikut akan berkisar pada topik yang lain.
Pada 18 Juni, hampir sebulan setelah saya mengiriminya pertanyaan saya yang pertama, Mr. Tylor menulis, “Saya telah berkesempatan untuk fokus pada pertanyaan anda yang pertama, dan pada dasarnya telah menyelesaikan jawaban saya. Saya akan memberikan dokumennya kepada anda setelah saya berkesempatan mengulasnya sekali lagi”.
Tetapi saya tidak mendapat kabar darinya lagi. Pada 9 Juli, saya mengiriminya surel dan menanyakan apakah ia telah berkesempatan memeriksa kembali jawabannya atas pertanyaan saya yang pertama.
Ia menjawab, “Saya sedang fokus pada dua proposal sumbangan besar yang diajukan untuk ‘Institut Internasional Untuk Studi-studi Mengenai Quran’ milik kami, tetapi saya tidak melupakan anda”.
Hari ini tanggal 29 Juli, dua setengah bulan kemudian dan saya masih belum mendapatkan jawaban Mr. Tylor untuk pertanyaan saya yang pertama, yang menurutnya telah disiapkannya. Mengapa? Mungkin jawabannya ada di surelnya yang terakhir. Ia sedang mengurus dua proposal sumbangan besar untuk institut Islam miliknya yang menyakinkan orang yang percaya akan mujizat bahwa Islam dapat menjadi moderat. Siapakah yang dapat menyalahkannya karena tidak menjawab saya? Mungkin saya pun akan melakukan hal yang sama jika saya berada dalam posisinya. Namun tidak ada sumbangan bagi orang yang murtad, sekecil apapun kemurtadannya itu. Yang saya dapatkan hanyalah sedikit sumbangan dalam setahun yang dapat membiayai sekitar 20% kebutuhan server. Oleh karena saya sama sekali tidak berkesempatan untuk mendapatkan sumbangan apapun, maka saya tidak dapat menghakiminya.
Berikut ini adalah pertanyaan saya yang pertama. Saya akan mengirim tautan halaman ini kepada Mr. Tylor dan jika mengirim jawabannya, saya akan mempublikasikannya. Saya akan memposkan pertanyaan saya yang kedua beberapa hari kemudian. Saya juga percaya bahwa diskusi-diskusi seperti ini akan menentukan nasib dunia ini dan akan memengaruhi pandangan orang mengenai Islam. Ketika saya mulai menulis menentang Islam pada tahun 1998, banyak orang yang tidak tahu apa-apa mengenai agama ini. Dewasa ini, banyak orang yang sudah tahu dan mereka juga mengetahui detil-detil yang sangat sensasional mengenai kehidupan Muhammad. Dengan bangga saya katakan sayalah yang telah memulainya. Kini “pengetahuan” itu sudah bertumbuh dan tidak dapat dihentikan. Film yang sedang saya kerjakan akan menjadi “paku untuk peti mati Islam”. Satu dekade yang lalu saya mengatakan bahwa akan tiba waktunya saat orang Muslim akan merasa malu jika disebut sebagai orang Muslim. Ini akan segera terjadi. Kebenaran akan memerdekakan umat manusia.

Holland yang baik,
Saya telah membaca bagian Pedahuluan dari edisi Inggris dari buku (kompilasi) anda, The Illusion of an Islamic State, yang berjudul  FIGHTING FIRE WITH WATER yang anda tulis, dan Introduksi Editor oleh Kyai Haji Abdurrahman Wahid, mantan Presiden Indonesia, yang berjudul, THE ENEMY WITHIN. Saya juga telah membaca beberapa halaman dari para penulis/kontributor buku tersebut. Saya mendasarkan pertanyaan-pertanyaan saya atas apa yang telah anda dan Presiden Wahid tulis.
Sebelum mulai, ijinkan saya menekankan bahwa saya berasal dari latar belakang yang sama. Agama Islam yang dulu saya anut tidaklah berbeda dengan yang anda dan almarhum Presiden Wahid promosikan. Anda dibesarkan di Iran kira-kira pada waktu yang sama dengan saya. Anda ingat betapa liberalnya kita. Tidak satupun omong kosong kaum islamis yang eksis pada waktu itu. Masa-masa itu adalah masa-masa yang indah. Namun semuanya berubah dalam semalam pada tahun 1979. Mereka yang mengenakan rok pendek dan berjingkrak rock and roll dengan lagu-lagu The Beatles dan Elvis, mereka yang disebut “orang Muslim moderat”, mulai mengenakan kerudung dan berjanggut, dan menjadi islamis.
Kemudian saya meninggalkan Iran. Saya tidak mengerti mengapa hal itu terjadi, hingga saya membaca Quran sekitar 15 tahun kemudian, pada tahun 1994. Lalu, semuanya menjadi jelas dan sejak itu saya mulai memahami segalanya. Ketika saya membaca Sira, biografi Muhammad, semua kecurigaan saya menjadi kenyataan. Oleh karena itu, saya mengerti dari mana anda berasal. Saya sudah pernah disana, saya sudah mengalaminya sendiri!
Saya akan jujur pada anda dan memberitahu anda bahwa saya tidak mengajukan pertanyaan-pertanyaan ini untuk memahami versi Islam anda. Saya sudah mengetahuinya. Saya mengajukan pertanyaan-pertanyaan ini untuk menantang anda. Tujuan saya adalah agar anda melihat bahwa Islam yang anda promosikan bukanlah Islam yang sesungguhnya, tidak akan pernah berjaya dan hanyalah sebuah penipuan. Semua penipuan adalah berbahaya. Sebagaimana anda menuduh kaum ekstrimis telah berilusi adanya Negara Islam, saya percaya anda pun berilusi akan adanya Islam moderat. Faktanya, Negara Islam ada di dalam ranah kemungkinan. Yang diperlukan kejahatan untuk mengalami kemenangan hanyalah orang-orang baik yang tidak berbuat apa-apa. Bagaimanapun, ilusi adanya Islam moderat secara logika itu mustahil. Jika anda dapat membayangkan sebuah lingkaran yang persegi, mungkin anda dapat mewujudkan ilusi Islam moderat.
Untuk mempermudah kita berdua dan para pembaca kita, (saya akan mempublikasikan wawancara ini di Faithfreedom.org seperti yang telah saya katakan sebelumnya) setiap kali saya akan mengajukan satu atau mungkin dua pertanyaan.
Ijinkan saya memulai dengan tulisan Presiden Wahid. Beliau berbicara mengenai prinsip Mpu Tantular yaitu “Bhinneka Tunggal Ika” dalam Islam. Dapatkah anda menunjukkan pada saya dimanakah Muhammad (dalam teks-teks suci Islam) berbicara mengenai konsep semacam itu? Keragaman membutuhkan toleransi. Artinya, keyakinan-keyakinan yang berbeda dapat hidup berdampingan, dan itu menuntut adanya kebebasan nurani. Apakah Islam mengijinkan kebebasan semacam itu? Dapatkah orang memilih tidak meyakini Islam atau meninggalkan Islam setelah mempercayainya? Dapatkah orang yang dilahirkan dari orangtua Muslim meninggalkan Islam? Saya tahu apa yang anda pikirkan. Jawaban anda pasti “Ya”. Saya tertarik pada pengajaran Islam mengenai hal ini.
Anda mengutip Sura 109 yang mengatakan, bagimu agamamu dan bagiku agamaku, dan menurut anda ini adalah toleransi.
Jika demikian, ayat tersebut bertentangan dengan banyak ayat lainnya yang menganjurkan intoleransi. Sebagai contoh Sura 3:85, “Barangsiapa mencari agama selain agama Islam, maka sekali-kali tidaklah akan diterima (agama itu) daripadanya, dan dia di akhirat termasuk orang-orang yang rugi”. Juga Sura 8:39, “Dan perangilah mereka, supaya jangan ada fitnah dan supaya agama itu semata-mata untuk Allah”.
Namun demikian, Maududi, Qutb dan banyak cendekiawan Muslim lainnya mengklaim bahwa tidak ada kontradiksi dan mereka yang berpikir “bagimu agamamu dan bagiku agamaku” berarti toleransi sebenarnya keliru memahami ayat itu.
Maududi dalam penafsirannya mengenai Quran, menulis:
“Jika Sura dibaca dengan latar belakang ini dalam benak kita, maka kita akan menemukan bahwa Quran tidak diwahyukan untuk mengajarkan toleransi beragama seperti yang dipikirkan orang pada masa kini, tetapi Quran diwahyukan untuk membebaskan orang Muslim dari agama orang-orang yang tidak beriman, dari ritual-ritual ibadah mereka, dan sesembahan mereka, dan untuk menunjukkan kejijikan total dan ketidakpedulian kepada mereka dan mengatakan kepada mereka bahwa Islam dan kafir (tidak beriman) tidak mempunyai kesamaan dan tidak ada kemungkinan untuk berbaur dan menjadi satu entitas. Walaupun pada awalnya ayat ini dialamatkan kepada kaum Quraish yang tidak beriman sebagai jawaban untuk proposal kompromi yang mereka ajukan, namun tidak hanya terbatas pada mereka, namun karena merupakan bagian dari Quran, Allah memberikan pada orang Muslim pengajaran kekal bahwa mereka harus memisahkan diri dalam hal perkataan dan perbuatan dari pengakuan iman orang kafir, dimanapun dan dalam bentuk apapun, dan tanpa ragu harus mengumumkan bahwa mereka tidak dapat berkompromi dengan orang-orang tidak beriman berkenaan dengan urusan agama. Itulah sebabnya mengapa Sura ini terus dibacakan kepada orang tidak beriman dalam kaitan dengan iman. Itulah sebabnya mengapa Surah ini terus dilantunkan ketika orang-orang kepada Surah tersebut dialamatkan … telah mati dan dilupakan, dan orang-orang Muslim terus membacakannya kepada orang-orang tidak beriman pada waktu ayat tersebut diwahyukan, dan orang-orang Muslim terus membacakannya selama berabad-abad setelah mereka semua tiada, sebagai ungkapan kejijikan dan memisahkan diri dari orang-orang kafir serta ritual-ritual yang merupakan tuntutan keyakinan mereka”. [www.usc.edu/dept/MSA/quran/maududi/mau109.html]
Tetapi mengapa bergantung pada Maududi padahal kita kita dapat membaca sha’n-e nodhul dari ayat ini di dalam Sira? Ibn Ishaq mengatakan ketika Rasul mengelilingi Ka’ba, beberapa petinggi Mekkah menemuinya dan berkata kepadanya, “Muhammad, biarlah kami menyembah sesembahanmu, dan engkau menyembah sesembahan kami. Engkau dan kami akan bergabung dalam hal ini. Jika sesembahanmu lebih baik daripada sesembahan kami, maka kami akan mengambil bagian di dalamnya, dan jika sesembahan kami lebih baik daripada sesembahanmu, engkau dapat mengambil bagian di dalamnya”. Maka Allah menurunkan wahyu berkenaan dengan mereka, “Katakanlah, wahai orang-orang tidak beriman, aku tidak menyembah apa yang engkau sembah, dan kamu tidak menyembah apa yang aku sembah; bagimu agamamu dan bagiku agamaku, yaitu jika kamu bersedia menyembah Allah dengan syarat aku menyembah sesembahan kamu, aku tidak memerlukan kamu semua. Kalian boleh memiliki agama kalian, semuanya, dan aku dengan agamaku” [Sira h. 165]
Seperti yang anda lihat, ayat ini sama sekali tidak berbicara soal toleransi. Ini adalah ciri khas orang yang narsisistik untuk menunjukkan penghinaannya terhadap orang-orang yang tidak sepakat dengannya. Dengan pernyataan seperti itu sebenarnya Muhammad mengatakan, “Aku tidak peduli apakah kamu percaya padaku atau tidak. Bagimu agamamu, dan bagiku agamaku!”
Dapatkah anda melihat bagaimana orang Muslim membengkokkan Quran untuk menipu para pendengar mereka? Di negara-negara Islam ayat ini tidak pernah salah ditafsirkan. Hanya ketika para audiens adalah orang non Muslim barulah orang Muslim mengubah makna ayat ini agar Islam terlihat moderat.
Muhammad sama sekali tidak toleran. Ketika itu ia masih berada di Mekkah dan baru mempunyai segelintir pengikut saat ia mulai menghina agama kaum Quraish. Ketika suatu hari ia sedang mengelilingi Ka’ba, datanglah para tua-tua. Mereka mengatakan padanya agar berhenti memecah-belah masyarakat, menghasut anak-anak agar melawan orangtua dan membuat para budak menentang majikan mereka. Mereka memintanya agar tidak menghina dewa-dewa mereka. Muhammad kemudian berhenti dan berkata, “Maukah kamu mendengarkan aku wahai Quraish? Demi Dia yang menggengam hidupku, aku akan membawa pembantaian (kepadamu)”. [Sira Ibn Ishaq, h. 131]
Ibn Ishaq mengatakan, “Ketika Rasul secara terbuka menampilkan Islam seperti yang diperintahkan Allah kepadanya, kaumnya tidak mundur atau berbalik menentangnya, hingga ia menghina dewa-dewa mereka. Ketika ia berbuat demikian mereka sangat tersinggung dan sepakat untuk memperlakukannya sebagai musuh” [Ibn Ishaq, h. 118]
Toleransi apa? Orang Quraish bersikap toleran. Muhammad sama sekali tidak pernah toleran, sekalipun ketika ia masih bukan siapa-siapa. Sejak semula dia sudah kejam.
Apakah anda dapat menghirup adanya toleransi dalam ayat ini? “Tidak usah kamu minta maaf, karena kamu kafir sesudah beriman. Jika Kami memaafkan segolongan kamu (lantaran mereka taubat), niscaya Kami akan mengazab golongan (yang lain) disebabkan mereka adalah orang-orang yang selalu berbuat dosa(Sura 9:66)
Salam hormat

Artikel terkait: Ilusi Mereformasi Islam

Arab ideologi yang telah mempengaruhi pemerintah Jawa / Indonesia selama bertahun-tahun sejak kedatangan orang-orang Arab (Parsi dan Gujarat) sebagai pedagang dan memasukkan ideologi


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Sunday, 29 July 2012

Misbakhun will report on SBY (Yudhoyono) to the UN Human Rights Council

Misbakhun will report on SBY (Yudhoyono) to the UN Human Rights Council.
Mukhammad Misbakhun - Inilah.com

By: Sumitro
National - Sunday, July 29, 2012 | 9:24 pm

INILAH.COM, Jakarta - Politicians Prosperous Justice Party (PKS), which is free just for alleged cases of letter of credit (L / C) Bank Century, Mukhammad Misbakhun, confirming what the lawyer Yusril Ihza Mahendra that he would take his case to the Human Rights Council United Nations (UN) and Amnesty International.

"So the international community know that the government of the Republic of Indonesia is like. To the people of the world also knows, do not just imaging in Indonesia alone. We (will) show that the President is actually like. Someone who respects human rights or human rights is only part of the imaging, "Misbakhun said in Jakarta, Saturday (28/07/2012) night.

What and how the material will be reported to the UN Human Rights Council, Misbakhun said that now he was talking with Yusril. But the point is the existence of human rights violations by the government of SBY.

"I violated it, right in the article of personal complaint by the United Nations there are citizens who feel their human rights violated," he said.

In his report, Misbakhun claims will bring some evidence to convince the UN Human Rights Council will be a violation of human rights in Indonesia. Because in his case clearly decided that he was found not guilty by the courts as judicial power.

"I'll prove it to the report. It is his power, that the system of government, not individuals. Executive power which violated human rights. Including the Amnesty International, I will report that in Indonesia is a violation of human rights," said Misbakhun.

A report will be addressed to the President as head of government. Because as head of government, the President in charge of the prosecution and police. Law enforcement officers who he said had been doing the legal process against him.

He highlighted what he does not is not about winning and losing, but rather as part of the enforcement process fairly as possible in Indonesia. Because he sees his position as a member of the House alone could be snared in a case believed to be not violated.

In fact, its existence as a member of Parliament has the constitutional authority to conduct a critique of the president and perform control functions that are guaranteed in accordance with the laws and constitution.

"I was a member of the House of Representatives treated as such, how the common people," added Misbakhun. [Yeh]

Related News:

Maps of Prisons with Political Prisoners in Indonesia



Misbakhun Akan Laporkan SBY ke Dewan HAM PBB
Mukhammad Misbakhun - Inilah.com
Oleh: Sumitro
nasional - Minggu, 29 Juli 2012 | 09:24 WIB
Berita Terkait

INILAH.COM, Jakarta - Politisi Partai Keadilan Sejahtera (PKS) yang baru saja bebas atas tuduhan kasus letter of credit (L/C) Bank Century, Mukhammad Misbakhun, membenarkan apa yang disampaikan Pengacara Yusril Ihza Mahendra bahwa ia akan membawa kasusnya ke Dewan HAM Perserikatan Bangsa-Bangsa (PBB) dan Amnesti Internasional.

"Supaya masyarakat internasional tahu bahwa pemerintah Republik Indonesia itu seperti apa. Supaya masyarakat dunia juga tahu, jangan cuma pencitraan di Indonesia saja. Kami (akan) tunjukkan bahwa Presiden SBY sejatinya seperti apa. Seseorang yang menghormati HAM atau HAM itu hanya bagian dari pencitraan," tandas Misbakhun di Jakarta, Sabtu (28/7/2012) malam.

Apa dan bagaimana materi yang akan dilaporkan ke Dewan HAM PBB, Misbakhun mengatakan bahwa saat ini ia tengah membicarakannya dengan Yusril. Namun intinya adalah adanya pelanggaran HAM yang dilakukan pemerintahan SBY.

"Saya kan dilanggar, kan di dalam artikel PBB ada personal complain oleh warga negara yang merasa hak asasinya dilanggar," katanya.

Dalam laporannya, Misbakhun mengaku akan membawa sejumlah bukti-bukti untuk meyakinkan Dewan HAM PBB akan adanya pelanggaran HAM di Indonesia. Karena dalam kasusnya dengan jelas diputuskan bahwa dirinya dinyatakan tidak bersalah oleh pengadilan selaku kekuasaan yudikatif.

"Saya akan buktikan dengan laporannya. Itukan kekuasaan, itukan sebuah sistem pemerintahan, bukan orang per orang. Kekuasaan eksekutif yang melanggar HAM. Ternasuk ke Amnesti Internasional saya akan melaporkan bahwa di Indonesia sedang terjadi pelanggaran HAM," jelas Misbakhun.

Laporan akan dialamatkan ke Presiden SBY sebagai kepala pemerintahan. Karena sebagai kepala pemerintahan, Presiden SBY yang membawahi kejaksaan dan kepolisian. Aparat hukum yang menurutnya telah melakukan proses hukum terhadap dirinya.

Ia menggarisbawahi bukan apa yang dilakukannya bukanlah soal menang dan kalah, melainkan sebagai bagian dari proses penegakan hukum yang seadil-adilnya di Indonesia. Karena ia melihat posisinya sebagai anggota DPR saja bisa dijerat suatu kasus yang diyakini tidak dilanggar.

Padahal, keberadaannya sebagai anggota DPR mempunyai kewenangan konstitusi untuk melakukan kritik terhadap presiden dan melakukan kontrol sesuai dengan fungsinya yang dijamin undang-undang dan konstitusi.

"Saya ini anggota DPR diperlakukan seperti itu, bagaimana rakyat biasa," tambah Misbakhun. [yeh]

Relasi Berita:

Peta Penjara dengan Tahanan Politik di Indonesia


Monday, 23 July 2012

If Java itself is rich, it is impossible to lie to the international community that Maluku is poor, while many Muslim migration from outside the region was held in Maluku by the action program of the government's deadly Islamic Java / Indonesia

Monday, July 23, 2012

Transmigration Program: 19 provincial and 18 district government / signature in front of City Cooperation

JAKARTA - At least 19 provincial and 18 district / city government agreed to support and cooperate in improving the Transmigration program.

The agreement was marked by the signing of the inter-regional cooperation (Army Chief of Staff) the provincial and municipal / county for development between regions in the transmigration sites.

According to the minister Muhaimin Iskandar, through the mechanism of Army Chief of Staff, the transmigration program is designed based on the needs and potentials of each region.

"This cooperation is used as an instrument of integration needs and desires of the area of ​​origin to the destination in the implementation of resettlement," he said, Sunday (15/07/2012).

The Government, he added, hoping Army Chief of Staff in the field of migration may create an increase in social welfare and equity in the sending and receiving migrants, as well as the community around the site.

Army Chief of Staff transmigration signing was witnessed by Director General of Manpower and Transmigration Area Development Coaching Jamaluddien Malik representing the minister and the Governor of South Sulawesi, Syahrul Yasin Limpo on Thursday, July 12th and in North Toraja.

Muhaimin said that based on the directed migration of development that can be used as one development scheme.

"The construction of resettlement areas is not only based on the spatial and certain commodities, but also simultaneously empower the surrounding community," he said.

For the 19 provincial migration involved the cooperation of five provinces, namely West Java, Central Java, East Java, Yogyakarta, and Lampung.

There are 14 provinces placement area, including West Sumatra, Bengkulu, South Sumatra, West Kalimantan, Central Kalimantan, East Kalimantan, North Sulawesi, Central Sulawesi, Gorontalo, and the Moluccas.

Regarding the 18 areas involved in this partnership, comprised of 10 districts / cities of origin, such as Pesawaran, North Lampung, Bogor, Sukabumi, Purwakarta, and Surakarta.

In addition, there are eight district / city areas such as transmigration objectives Kaur, Kubu Raya, Gunung Mas, Bulungan, Luwu Wajo, Luwu North, and South Konawe. (Bass)


Prabowo and Transmigration

Headlines | Tue, June 23, 2009 at 05:16 | Jakarta, matanews.com

Prabowo Subianto / ist
Vice Presidential candidate (running mate) Prabowo Subianto promised a massive resettlement program for farmers on the island of Java to get a wider agricultural land as well as to process millions of hectares of land that are still displaced.
The promise was delivered Prabowo when answering a question from a farmer in the village Wonobodro dialogue, District Blado, Batang, Central Java, on Monday night, about the concept of empowering poor farmers in Java if you later win the Presidential and Vice Presidential Election of 2009.
According to Prabowo, every farm workers are given the opportunity to follow the transmigration program with a modern agriculture and have a minimum of two acres of land so that farmers can improve the life of his family. "Transmigration later made even better with the support of modern agricultural technology, so if accompanied by hard work will achieve better welfare," he said.
However, he cautioned, improving the welfare of farm families must also be accompanied by the Family Planning program (KB) which limits the number of kids just enough so that two agricultural land continues to shrink. "Indonesia's territory is not likely to grow, so people must be willing to join the family planning program so that ownership of agricultural land per family does not continue to shrink," he said.
In the dialog, the former Reserve Command is asking people to vote for Megawati-Prabowo a Nation to change Indonesia into a strong and dignified nation. "The change was decided only five minutes when selecting in the voting booth, so do not get one vote," he said.
Earlier, Chairman of the DPC Indonesian Democratic Party of Struggle (PDIP) Batang, Bambang Bintoro, optimistic voice for the couple Megawati-Prabowo Subianto in the region will reach a minimum of 65 percent due to the popularity of the couple's ever-increasing number one ahead of the 2009 Presidential election.
"It's hard work of all cadres, including thousands of volunteers, officials, presidential counselor, who worked hard to convince the mission Mega-Pro as well as providing a correct explanation of the BLT and Raskin who campaigned for other couples," said Bambang, who is also the Batang Regent.
Running mate Prabowo Subianto dialogue with farmers in Batang also attended by Chairman of the DPP and the PDIP Tjahjo Kumolo two candidates elected from party Gerindra, and Rachel Maryam Jamal Mirdad. (* Z / a)


The Multinational Monitor October 1990 - VOLUME 11 - NUMBER 10


Uprooting People,
Destroying Cultures

Indonesia's Transmigration Program

by Carolyn Marr
Despite objections by human rights and environmental organizations, the Indonesian government and the international lending community defend and continue the controversial transmigration program which moves poor farming families from the crowded islands of Java, Bali and Madura to less densely populated islands of the archipelago. Human rights organizations charge that the program destroys indigenous communities, and environmentalists focus on its ecological devastation, including deforestation. The Indonesian government dismisses these concerns, arguing that transmigration is necessary to reduce over population and develop undeveloped territories, and asserting that everyone benefits from the program.
The government claims that families participating in the transmigration program do so voluntarily. Indeed, as its supporters describe it, the government's offer is very attractive. In theory, participants receive two hectares of land, a house and the basic necessities which enable them to build new, more prosperous lives in settlements with schools, health facilities and access to markets. The conditions in which transmigrants actually live, however, are less appealing. They are sent to Sumatra, Kalimantan (Indonesian Borneo), Sulawesi, the Moluccas and most controversially, the disputed territories of West Papua referred to as "Irian Jaya" by the Indonesian government) and East Timor where the land is infertile and there are few or no facilities. Most find their living conditions worse than on their native islands.
There is little public criticism of transmigration within Indonesia, where the government ruthlessly suppresses democratic organizations and press freedoms and imposes harsh prison sentences on those who dare question Indonesia's presence in those disputed territories. President Suharto's 25-year-old military regime tolerates no dissent.
Millions of people have already been resettled under transmigration, the world's largest resettlement program. And the program is growing rapidly. According to official data, between 1950 and 1986, 698,200 families (about 3.5 million people) were moved, most of them to Sumatra. In 1985, Indonesia intensified the program and announced a five-year transmigration target of 750,000 families (3.75 million people). When critics voiced objections, the transmigration department backtracked, saying, "We are realizing that it may now be impossible to achieve this ambitious target, because of unpredictable budgetary constraints and related problems." Nevertheless, the lack of funds was overcome by encouraging the participation of self-financing transmigrants. The target for the current five- year plan (1989-1994) is 550,000 families (2.5 million people), requiring an estimated 4.5 million hectares of land.
Population transfer or territorial management?
In 1987, Indonesia's Ministry of Transmigration claimed, "Transmigration is the name of the Republic's bold program to help spur the development of the sprawling island nation and give its poorest families the chance to own their land and significantly improve their living standards." It went on to list the aims of the resettlement program: to encourage development; raise living standards; generate new jobs; increase food and tree crop production; relieve population pressure; control environmental degradation; and foster greater national interdependence.
In fact, internal documents of the government's transmigration department acknowledge that transmigration does not achieve its publicly stated goals: it makes virtually no dent in the population pressure on Java and it exacerbates the country's environmental degradation instead of reducing it, as forests are destroyed to make way for the new sites.
The Transmigration Ministry does not mention, however, one of transmigration's most important goals: national defense and security. The World Bank makes the same omission in its justifications for continued funding. But at home, Indonesian officials have been very clear about it. In 1989, for example, Defense Minister General Murdani said that transmigration is not only concerned with population redistribution but is "related to the importance of territorial development," which means "spreading out human resources as a defense and security potential." Transmigration Minister Lieutenant General Soegiarto also included strengthening defense and security when he described the program's purpose. In practice, this means resettling ethnic Javanese in sensitive border areas. The government also plans to populate border sites with retired army personnel. One such settlement was established in 1986 on the island of Natuna, located in the China Sea between Borneo and Vietnam. And according to the head of the provincial transmigration office, 500 retired army families will soon be sent to the Malaysian border in West Kalimantan.
Transmigration promoters say the program is voluntary. But an official in the province of Aceh described transmigrants as "poor people who were thrown out of Java like rubbish." Indeed, some of those who end up at transmigrant sites, including beggars and vagrants, have been rounded up in some of the larger cities and bundled off to transmigration sites. One site established especially for this category is on the island of Buru, where thousands of political prisoners were sent in the wake of President Suharto's 1965 anti-communist reign of terror.
As part of a campaign to "modernize" Jakarta, government officials confiscated the vehicles of the becak (trishaw) drivers who throng the streets of many Javanese cities, and sent the drivers to start new lives as farmers on other islands. Some families join the ranks of transmigrants after natural disasters such as floods and volcanic eruptions destroy their land, while others--such as the families displaced by the World Bank-funded Kedung Ombo Dam in Central Java--are coerced into joining to make way for large-scale development projects. In Gresik, a major industrial zone of Java, people living on land earmarked to accommodate the expansion of a chemical plant have been offered transmigration as an escape from the increased pollution.
But the bulk of transmigrants are drawn from landless and poor farmers. On Java, where 60 percent of Indonesia's population lives on only 7 percent of the total land area, the population density is one of the highest in the world. Still, industrial and tourist projects gobble up more and more land, exacerbating the land squeeze and accelerating the marginalization of poor farmers. Transmigrants are lectured about the scarcity of land in Java and Bali as a justification for transmigration, while big business interests with ties to the Suharto family announce plans for luxury tourist resorts, golf courses, industrial estates and chemical complexes. Transmigration is primarily a "safety valve," designed to defuse pressure for the redistribution of land and for political change.
A catalogue of failures
A recent survey by a French consultant found that 80 percent of sites fail to improve the living standards of transmigrants. Even Indonesia's Transmigration Minister, Lieutenant General Soegiarto, admits that conditions in 903 sites throughout Indonesia concern the government. Similarly, the World Bank acknowledged this year that the expectation that transmigrants would raise their household incomes through the introduction of cash crops has not been met. The Bank reports that agricultural support services and supply of inputs are "inadequate;" access roads are "of poor quality and inadequately managed;" and the general management and coordination of the program is "weak."
The Indonesian daily, Kompas, recently outlined the problems faced by transmigrants on one of the earliest sites. Settlement began in Kurik, in the southern part of West Papua, even before the territory had been officially incorporated into Indonesia. Here, where the soil is rock-hard in the dry season and waterlogged in the wet season, the meager crops that can be grown are likely to be devoured by pests.
Women usually fare worse than men when families transmigrate; they have no part in the decision to transmigrate, and they receive no training or preparation for the move. Typically, the men are forced to leave the site, often for months at a time, to find work after the government support has run out. The women must stay behind to tend the plot and look after the children. Kurik, however, was an exception. There the women left the site--with the blessings of their husbands--to become prostitutes in the town.
Many transmigration sites have been abandoned altogether. One woman, living in makeshift accommodations in the provincial capital after leaving a settlement, says "the land was too acidic to grow crops and there were so many mice." She and other "failed " transmigrants eke out a living as rubbish recyclers. Others live on the rubbish dump itself. These people are not calculated in the rate of return to Java, which signifies the failure of the program and which is officially at least 15 percent.
Government spending on transmigration was cut during the mid-eighties slump in the price of oil, Indonesia's major foreign exchange earner. Falling revenues from the oil sector and the spiralling foreign debt left fewer funds for the program. A plan to save money by encouraging transmigrants to pay their way to the site (370,000 of the current 550,000 families target is for these so-called "spontaneous" transmigrants) was introduced and the program was directed away from the original food crop model to state-run or private plantations and processing projects for export.
Transmigrants working on these projects, which were first introduced in the mid-eighties, are given a house and 0.25 hectares for growing subsistence foods and are required to work on a plantation as wage laborers. After a number of years, the transmigrants are supposed to gain ownership of plantation plots and from then on sell their produce to a processing plant. In reality, projects rarely reach this stage; instead transmigrants are exploited as cheap labor.
The government responds to the failure of many sites by blaming the transmigrants themselves. Last year, Vice President Sudharmono told transmigrants in South Kalimantan who appealed to him for funds to improve their site that they should use their own skills and resources. "Don't rely only on the government and don't wait for divine intervention to overcome your problems," he said. Sudharmono surely would not approve, however, of the increasingly popular survival tactic which the transmigrants have developed on their own: families register as transmigrants, receive free government supplies for the six-month period, and then sell their land, return to Java and re-register as transmigrants to begin the whole cycle again.
Transmigrants as colonists
The families which are thrown out of Java and Bali are not the only ones to suffer. The indigenous communities and the environment at the transmigration sites are also victims of the program.
The government claims that the islands are appropriate sites for the new settlements because they are "virtually empty" or "underpopulated." But it is no accident that the population density is lower than in Java; the rainforests there cover thin soils which cannot sustain intensive agriculture without the massive and unsustainable use of fertilizers. The indigenous peoples of these islands have evolved strategies to live in and from the forests without destroying them, but they are being displaced by transmigration settlements. They are losing their land because the Indonesian government refuses to recognize their traditional land rights. And their indigenous cultural heritage is threatened with extinction by the large influx of outsiders.
Some indigenous groups have responded militantly to the invasion of their territory. A government official in Aceh expressed particular pity for transmigrants who he said had been "thrown out of Java," and were now being chased out of Aceh too--in fear for their lives. A recent upsurge of separatist violence in the province, where, alongside the military and police, transmigrants have come to symbolize Javanese domination of this fiercely Islamic region, has prompted thousands of settlers to abandon their sites. The violence is partly inspired by Acehnese opposition to the large mining, gas, oil and pulp and paper projects which are exploiting Aceh's resources but which are controlled by Jakarta. Many Javanese transmigrants in Aceh have returned to Java with all their portable possessions to escape attacks by the Free Aceh Movement.
Attacks on transmigrants have also been reported at the Arso transmigration site close to the Papua New Guinea border in West Papua, where the transmigration program is widely seen as a direct attempt to outnumber the indigenous inhabitants. The indigenous people's resentment is justified; outsiders identify their traditional land as suitable for transmigration, clear their forests, destroy their sacred sites and deny them their basic needs. Then the government gives them the "choice" of joining a transmigration site where they will live as a minority group.
The notion that indigenous people am "backward" and "primitive" informs the policy of the Social Affairs Ministry, the government ministry reponsible for their interests. If not relocated directly on transmigration sites, many communities are resettled in transmigration-style accommodations locally, under the development program for "isolated tribes."
As "local transmigrants," they are expected to learn what are considered advanced agricultural techniques from the Javanese newcomers, whose intensive farming methods are generally not suited to the vastly different soils and climatic conditions of the islands.
The prejudice against traditional forms of agriculture runs deep; the government blames shifting cultivators for forest destruction despite the fact that they have used the land in a sustainable manner for generations. The same prejudice is found in the international community; before leaving to take up his post as U.S. ambassador to Indonesia, John Monjo told the Committee on Foreign Relations that some of the residents of West Papua, "are virtually stone-age people ... [who] might do better" if they were able to live with Javanese and Balinese transmigrants who are "fairly advanced in their farming techniques."
Indigenous communities regard transmigration as a major threat. In the submission to the UN Working Group on Indigenous Peoples, the Netherlands-based West Papua Volksfront said, "it is because of the transmigration projects and activities of transnational corporations that Papuans are forced to leave their ancestral homeland... Jakarta's homogenizing approach to development, i.e. the creation of a centralized state, poses a threat to the lifestyle and culture of the Papuans and therefore creates antagonism and social unrest."
The World Bank � propping up transmigration
Despite the plethora of criticisms and problems, the World Bank has invested a total of US$500 million in the transmigration program since 1976. Campaigners have long sought to pressure the World Bank and other donors to withdraw their support, but the money keeps rolling in. In response to criticism, the Bank has limited its funding to the improvement of existing sites. But this simply enables the Indonesian government to spend more of its transmigration funds on establishing new resettlement sites.
Indonesia also collects large amounts of bilateral support for the program. Canadian funds are directed to transmigration in Sulawesi. German money funded a transmigration site improvement scheme in East Kalimantan, and Japan donated tractors and pesticide sprayers for sites in Sumatra. The UK government Overseas Development Administration has carried out a land satellite mapping project to identify suitable sites for transmigration.
Cheap labor
With the support of the World Bank, the Indonesian government is relying more heavily on transmigration as a component of its efforts to develop the non-petroleum sectors of the economy. Transmigrants are increasingly used as cheap labor, just as Javanese were exploited by the Dutch colonial administration under kolonisasi, the forerunner of the transmigration program which procured labor to work on plantations in Sumatra. Two hundred thousand families are destined for plantations under the current five-year plan. The transmigration department also plans to send 40,000 transmigrant families to work on new-style timber estate projects, 90,000 to fisheries and 40,000 to tertiary industries.
How successful these plans will be is uncertain. In March, transmigrants working on an oil-palm estate in Central Sulawesi protested about wages too low to buy basic necessities, and in East Kalimantan hundreds of transmigrants abandoned their sites to seek work elsewhere, as they could no longer survive on the wages paid by the company.
More certain are the effects of plantations, timber estates and other massive development projects on indigenous communities, since they deprive indigenous people of their subsistence resources. Recently, yet another product was made available for commercial exploitation. Sagindo Sari Lestari, a company owned by Indonesia's most powerful timber tycoon, Bob Hasan, has been licensed to process sago � a staple food of many indigenous peoples � for export from a 45,000 hectare concession in Bintuni Bay, West Papua. The government will bring 200 transmigrant families to the site to work for the company.
International parallels
Indonesia garners support for the resettlement program from many countries which have implemented similar plans. In a recent meeting with Transmigration Minister Soegiarto, Japan's ambassador to Indonesia praised the transmigration program and likened it to Japan's own scheme to resettle its northernmost island, Hokkaido, in the last century. Indonesia has also drawn parallels between transmigration and the homesteading program of the western United States a hundred years ago. Officials say the United States was "knitting together a continent and developing underutilized land into one of the most productive areas of the world." But these complimentary comparisons fail to point out that in each case, resettlement was achieved at the expense of indigenous people � the traditional owners of the land. Like the indigenous Ainu of Hokkaido and the Native American communities in the United States before them, the indigenous people of the Indonesian islands are in danger of annihilation.

Carolyn Marr works in London on a project, managed by Survival International, which monitors environmental and development issues in Indonesia.


This document, is one example of how the indigenous peoples of Maluku perform activities of their lives in the mountains, and the brothers can think about what would happen, if the necessities of life in the communities concerned are not conserved for the benefit of the interdependence of living among the community of nations needs daily in their nature. Given that we all depend on the nature of natural and not on high-rise buildings to be processed into food and clothing.

The felling of trees by logging without reforestation and erosion, badlands, and the dominance of a place for people forced out of the area occupied indigenous lands and expel the Moluccas without respecting indigenous peoples of Maluku with a run to dominate the system, as well as the imposition of ideology simultaneously on the system of government , to eliminate the history of the Moluccas, and try to obliterate native peoples of Maluku in their own lands with a subtle manner through a system of government transmigration of Javanese Islam / Indonesia.

MOLUCCAS: GENOCIDE ON THE SLY - Indonesia's Transmigration and Islamisation Program: http://www.michr.net/moluccas-genocide-on-the-sly-ndash-indonesiarsquos-transmigration-and-islamisation-program.html

Every system in the country of Indonesia, is coming from Jakarta, where the majority of the nation's government is controlled by a genetic mixture of Javanese and Arab Islam / Indonesia, they argued to the international community that Indonesia is a state based on Pancasila and 1945 Constitution, but the fact the government deeds Javanese Islam / Indonesia is the link as described below:

Of all the Indonesian president to use military and police as a slave state for their political crimes can be achieved, as there are 2 in the state ideology of Indonesia


Please brothers and sisters around the world to focus on Human Rights Issues only,I'm not asking you to be come one of  the political member's to solved this problems, and please do not offended by the words of Islam, but together we could fix this matter with peace as brothers and sisters of the world, because what ever that happened and what has been said, it is according to the truth it self. Thank you and may God bless us all in the truth it self.