By Al Makin
This booklet is the 1st paintings that comprehensively provides the debts of Lia Eden, a former flower arranger who claims to have obtained divine messages from the Archangel Gabriel and based the divine Eden nation in her condominium in Jakarta. This booklet locations Lia Eden’s prophetic trajectory within the context of numerous Indonesian non secular and non secular traditions, in which hundreds of thousands of others additionally claimed to were commanded through God to steer humans and to set up spiritual teams. This e-book deals a clean procedure in the direction of the wealthy Indonesian non secular and religious traditions with specific recognition to the debts of the emergence of indigenous prophets who based a few well known religions. It provides the background of prophetic culture which is still alive in Indonesian society from the colonial to reform interval. It additionally explores the ways that those prophets rebelled opposed to hegemonies: colonial energy long ago and Islamic orthodoxy within the current. The dialogue of this publication specializes in Lia Eden together with her biography, claims to prophethood and divinity, the advance of her workforce Eden nation, her problem to Islamic orthodoxy below the banner of the MUI (Indonesian Ulama Council), her persecution by way of radical teams, her studies in courtroom trials and imprisonment, and public responses to her emergence. The dialogue additionally covers different topics at present drawing public awareness in Indonesia, comparable to pluralism, non secular freedom, tolerance, discrimination opposed to minorities, and secularisation.
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Extra resources for Challenging Islamic Orthodoxy: Accounts of Lia Eden and Other Prophets in Indonesia
On the other hand, as public debate about the went on, , , and voiced the right of the to be treated as fairly and equally as the other “ofﬁcial” religions. However, Muslim intellectuals, such as , , and , defended the privilege enjoyed by the ofﬁcial religions—particularly Islam, which was challenged by the rise of these —and therefore unsurprisingly rejected that the be granted the status of religion (El Haﬁdy, pp. 121–157; Damami , pp. 118–127). Damami underscores the failure of these aliran to meet the criteria of religion (agama), as they do not have a structured concept of theology, eschatology, and salvation as offered by major Semitic religions (Damami 2011, p.
In the 2000s, there were estimated to be at least 8 million aliran followers across Indonesia (Damami 2011, p. 70; Kementrian Kebudayaan dan Pariwisata/Ministry of Culture and Tourism 2003, p. v). 5 4 The accounts of people accused of violating the 1965 blasphemy law and sentenced to jail are as follows. In 1968, the editor of Sastra magazine, Hans Bague (HB) Jassin, published Ki Panji Kusmin’s controversial short story Langit Makin Mendung (The Sky Is Cloudier) in which the Prophet Muhammad was described to have descended to Indonesia.
46; Nurdjana 2009, pp. 50–52). Suppressing Popular Religions 9 Religion is a serious issue for both Indonesians and the government. Belief in God is enshrined in the ﬁrst principle of Pancasila (Five Principles) of the state’s foundation. Freedom to believe and embrace a faith is guaranteed by the State Constitution [UUD 1945]. However, to recall Possamai’s warning (2009a, p. 37) about the contestation in deﬁning religion, indeed, a never-ending debate about religion has taken place in modern Indonesia.