Iranian Exiles Flock East, to Multiethnic Malaysia

http://www.time.com/time/world/article/0,8599,2090301,00.html
By John Krich / Kuala Lumpur Wednesday, Aug. 31, 2011

Iranian protesters offer roses to Malaysian police at a demonstration against the Iranian government in Kuala Lumpur on March 2, 2011 [Saeed Khan / AFP / Getty Images]

Above the outdoor cafés of this city's trendiest suburb, some 60 exiles are busily dubbing Brazilian soap operas, Japanese cartoons and American music videos into Farsi. They work for GEM-TV, a privately owned, Dubai-based bootleg satellite station that beams the modern world into Iran from a broadcast station in Malaysia. This Southeast Asian nation is becoming, in the words of GEM-TV host Abed Rangamiz, "famous as a place to jump" from Iran's harshly religious regime. "It's the best of three countries that freely give us visas," Rangamiz says with a shrug. "The others are Turkey and Turkmenistan."

The Iranian influx is small but growing fast. At present, there are about 60,000 Iranians, studying, working or waiting for visas in this relatively easygoing, multiethnic Muslim-majority country. Iranians hold shares in an estimated 2,000 Malaysian businesses and occupy about 15,000 spots in Malaysian universities. Tourist arrivals from Iran jumped 14.3% to 116,000 last year. And, observe new arrivals, words of Persian origin, such as dewan for hall and anggur for grapes, have long been part of the Malay language. Most Iranians in Malaysia bask in the comforts of a life free from ideological pressures and from, in one exile's words, "bribing the police every time you want to have a party." Malaysia has become the base for frequent "Persian disco nights" and glitzy concerts by famed singers — in one performance earlier this year, during the Iranian New Year in March, there were singers calling for the overthrow of President Mahmoud Ahmadinejad; it was not part of the program.

But life there isn't without hassles. Many, including Ali Manafi, a radio anchor who recently fled Iran at considerable risk, are exhausted by Malaysia's religious rules. "Spirituality should be personal," he says. "Here there are too many mosques and imams." Few Malaysian mosques welcome Shi'ite Muslims, leaving Iranian Shi'ites to worship at their embassy. Iranian activists have also faced rough treatment for political protests. Five Iranian student leaders were arrested for carrying candles in a memorial for protesters killed in Iran. In 2009, a protest of Iran's recent elections outside the U.N. building led to tear gas. However, most activists say they try to stay away from Malaysia's current unrests — though they are quietly pleased that the recent July 9 demonstration, in which 1,400 Malaysians were arrested, took place on the 12th anniversary of one of Iran's largest protests.

Iranians say locals often assume the worst of their community. The highly publicized arrest of 15 Iranian drug smugglers last year — and several others since — hasn't helped. "Iranians are dirty-minded people — they come here to drink and take drugs and wear their shirts open like women," scoffed one Malay cab driver. Indeed, Ali Reza, an Iranian teacher, says he sometimes tells locals he hails from the invented country of Kerkovia to avoid discrimination. Of course, prejudice goes both ways. "We bring 2,500 years of culture, but here 100 years ago they were still in the trees with the monkeys," says GEM-TV's Rangamiz.

Nafise Motlaq, a photojournalist who explains Malaysian culture to Iranians in a local magazine, Monograil, says mutual understanding will take time. "In Iran, we follow everything about the U.S. and Europe, but Asia is completely unknown. So people tend to isolate themselves here." She, for one, calls Malaysia "the closest I've found to a utopia." Moved by her seven years there, Motlaq published a photo book, A Given Path, about the rituals of Malaysia's three main ethnic communities — Chinese, Indian, Malay — with Marina Mahathir, daughter of Malaysia's former Prime Minister, writing the foreword.

Siamak Rezvan, 40, has, like many Iranian professionals, started his own business, Yummy Restaurant, switching the menu from burgers to kebabs. He's working in Malaysia to put his 15-year-old son in an international school. Business is slow and his job applications were turned down because employers favor locals, but he's happy to be in Kuala Lumpur. "This is the place where we can have a normal life without fear," he says. However, Rangamiz, ever the exile, scoffs in his recording booth: "Malaysia my second home? Most of us, we don't even have a first home."

Rise of strict Islam exposes tensions in Malaysia

http://www.bbc.co.uk/news/world-radio-and-tv-14649841
By Jennifer PakBBC News, Kuala Lumpur
Women in Malaysia are under no legal compulsion to wear the headscarf - though many feel pressured to cover up.

Muslim women without headscarves are a common sight on the streets of the Malaysian capital, Kuala Lumpur.

But engaging them in a discussion about the hijab is difficult.

Norhayati Kaprawi is a Malaysian activist whose recent documentary Aku Siapa (Who Am I) deals with the issue of how women in Malaysia should dress. She found some women unwilling to show their faces in her film - not on religious grounds, but because they feared reprisals.

This is a damning reflection on Malaysia's Muslim society, says Ms Norhayati.

Continue reading the main story

"It's full of fear. If you don't follow the mainstream you will be lynched." According to the activist, the pressure to wear the hijab grew after the Iranian revolution in 1979, and it is now the most visible sign of Malaysia's rising Islamic fundamentalism.

Muslims account for over half the population of 28 million people and are mainly ethnic Malays. Malaysia often prides itself on being a moderate Muslim nation, which allows other religions freedom of worship.

And while there are no laws forcing women to wear the hijab, Ms Norhayati says many Muslims feel compelled.

Crime and punishment

Increasingly, there is a greater emphasis on Islamic codes of conduct.

For the first time last year, Malaysian authorities caned women under Sharia law. The three women sentenced were found guilty of having sex outside of marriage.

And a part-time Muslim model was sentenced to the same punishment in 2009 for drinking beer in public. Islamic authorities eventually reduced Kartika Sari Dewi Shukarno's sentence to community service last year after the story made international headlines.

Continue reading the main story

“Start Quote

We do not think Islam is all about cutting off hands and stoning adulterers.”

Khalid SamadMalaysian MP

Analysts say this emphasis on Islamic practice is superficial. They blame it on the competition for Malay-Muslim voters between the ruling party, the United Malays National Organisation (Umno), and the opposition Pan-Malaysian Islamic Party (PAS), both of which are trying to position themselves as defenders of Islam.

The youth wing of the PAS has often lobbied the government to ban Western pop artists from performing in Malaysia, deeming them to be un-Islamic.

Since 2008, when elections delivered a record number of seats to the opposition Pakatan Rakyat coalition, of which the PAS is a member, the party has tried to moderate its stance.

Although the PAS has not abandoned the goal of making Malaysia into an Islamic state, PAS Member of Parliament Khalid Samad says non-Muslims have nothing to fear.

"We do not think Islam is all about cutting off hands and stoning adulterers," he says.

"That's a very minute aspect of the Islamic law. What's more important is the question of good governance."

In a move to show it can work with non-Muslims, the PAS is planning to open up membership to them.

"Nobody can say if we come to power, [that] we cannot govern a multi-religious and multi-racial nation," says Mr Khalid.

Cause for concern?

Continue reading the main storyBut a resurgence in Islam has many non-Muslims concerned.

Islamic officials in Selangor state entered a Methodist church without a warrant in early August, breaking up a fundraising dinner. They recorded the details of several Muslims who attended the function.

RELIGION IN MALAYSIA

• Islam - 61.3%
• Buddhism - 19.8%
• Christianity - 9.2%
• Hinduism - 6.3%
• Other religions - 1.7%
• No religion - 0.7%

Source: Malaysian Population and Housing Census 2010

The Islamic authorities have said they acted on a tip-off, but have refused to reveal the nature of the complaint.

Religious officials are wary about Muslims attending church-organised events. There are fears these are attempts to convert Muslims to Christianity - something that is illegal in Malaysia.

"This action sets a dangerous precedent and makes a mockery of the sanctity and inviolability of all religious places in our beloved country," said the Malaysian Consultative Council of Buddhism, Christianity, Hindusim, Sikhism and Taoism in a statement.

Ongoing row

The fear of conversion has already strained relations between Muslims and the Christian minority, who make up around nine per cent of the country's population and are typically ethnic Chinese and Indians.

Over the last two years, churches have been firebombed and Bibles have been seized in an ongoing row between Christians and Muslims over the use of the word 'Allah'.

The religious minority insists that they have been using the term for centuries in the Malay language to refer to the Christian god.

But in 1986, the government banned non-Muslim from using the word 'Allah' in publications. This ban was not usually enforced until recently when the government began to act upon it at the behest of some Muslim groups.

Continue reading the main story

“Start Quote

People who hold more progressive or alternative views don't dare to speak up in public.”

Norhayati KaprawiMalaysian activist

In a move seen as a bid to win Malay-Muslim votes, the government argued that for non-Muslims, calling their gods 'Allah' would be confusing to the Muslim-majority and threaten national security.

As a result, Malay-language Bibles have been impounded by customs officials. Some Muslim activists fear that Christians are using the Bibles to convert Muslims.

Attacks on places of worship came after the High Court in Kuala Lumpur ruled in December 2009 that the word 'Allah' is not exclusive to Islam. The government has appealed against the decision but no hearing date has been set yet.

In the meantime the prime minister's department has made some concessions in recent months and released some 35,000 seized Bibles. The cabinet has also set up a committee for religious leaders from all faiths to resolve the "Allah" issue.

Reverend Dr Thomas Philips is one of the committee members. He says the meetings have been sporadic but he is optimistic they can reach an understanding.

"I'm convinced Malaysia is a moderate Muslim country," he says.

Norhayati Kaprawi agrees, but fears that the mainstream opinion has been silenced.

"People who hold more progressive or alternative views," she says, "don't dare to speak up in public."

Malaysia Direct is a series of reports and articles, online and on TV on BBC World News, which runs until September 4, 2011.

Radikalisme Pemerintah

http://nasional.kompas.com/read/2011/02/11/04484872/Radikalisme.Pemerintah
Jumat, 11 Februari 2011 | 04:48 WIB
Abdul Waid



Penyerangan terhadap jemaah Ahmadiyah di Cikeusik, Pandeglang, adalah potret bahwa radikalisme agama masih menjadi ancaman.


Radikalisme sudah pasti menjadi penghambat jalannya demokrasi di Indonesia yang menekankan kebebasan berkeyakinan, kebebasan beribadah, dan kebebasan (ber)Tuhan.


Ada dua pelajaran yang bisa dipetik di sini. 
Pertama, insiden itu mengindikasikan masih adanya kelompok yang tidak mengakui keberagaman keyakinan dan menginginkan tafsir tunggal.
Kedua, ada kelompok yang mengatasnamakan agama untuk memerangi agama lain, termasuk melenyapkan pemeluknya.


Kedua hal itu oleh Mohammaed Arkoun (1928-2010), ulama besar dan pemikir Islam kontemporer, disebut radikalisme. Dalam Kamus Besar Bahasa Indonesia (1995), radikalisme adalah paham atau aliran yang menginginkan perubahan atau pembaharuan sosial dan politik dengan cara kekerasan.


Insiden penyerangan di Cikeusik menunjukkan bahwa radikalisme agama di Indonesia masih kuat.


Pluralisme
Tidak ada cara lain untuk memberantas radikalisme agama di Indonesia selain dengan menegakkan pluralisme. Paham ini menekankan adanya kebebasan berkeyakinan, pengakuan atas keragaman tafsir, dan pengakuan terhadap fitrah manusia memilih agama yang dianutnya.


Sayangnya, di Indonesia pluralisme masih dianggap sebagai paham ”sesat”. Bahkan, MUI sebagai institusi keagamaan formal mengharamkannya. Padahal, fanatisme keagamaan yang mengarah pada tindak kekerasan, sebagaimana yang terjadi di Cikeusik, justru menunjukkan kesesatan yang nyata.


Yang lebih memprihatinkan, pemerintah menampakkan kesan mendukung radikalisme agama. Buktinya, hingga saat ini tidak ada peraturan perundang-undangan yang melindungi kaum minoritas dalam sekte agama seperti Ahmadiyah.


Pertengahan April 2010 Mahkamah Konstitusi (MK) pernah memutuskan untuk menolak semua permohonan uji materi Undang-Undang (UU) Nomor 1/PNPS/1965 tentang Penodaan Agama oleh kelompok LSM pejuang pluralisme sehingga UU tersebut dinyatakan konstitusional dan dapat dipertahankan.


Oleh karena itu, jangan pernah heran bila insiden seperti di Cikeusik, Pandeglang, suatu hari akan terulang lagi. Inilah, hemat saya, potret radikalisme Pemerintah Indonesia.


Teror radikalisme
Dalam buku Terror in The Mind of God: The Global Rise of Religious Violence (2002), Mark Juergensmeyer menegaskan, radikalisme agama adalah faktor dominan yang dapat merusak kehidupan dan menghilangkan kesejahteraan umat manusia. Segala sesuatu hanya diukur atas dasar kesesuaian dengan keyakinannya. Bila sebuah paham tidak sesuai, paham itu dianggap sesat dan wajib diperangi.


Selama paham radikalisme ini masih mengakar pada agama dan pemerintah di Indonesia, jangan harap kerukunan antarumat beragama akan terwujud.


Al Quran menegaskan bahwa Islam adalah agama damai, tidak mengenal paksaan dalam berkeyakinan, sebagaimana yang ditegaskan dalam surat Al-Baqarah Ayat 256: ”Tidak ada paksaan dalam agama. Telah jelas yang merupakan petunjuk (kebijakan) dari penimpangan.”


Berdakwah mengajak kepada kebaikan sekalipun (menghindar dari keburukan), Al Quran menyuruh menyeru dengan kelembutan dan kedamaian.


Hal tersebut ditegaskan dalam surat An-Nahl Ayat 125 yang berbunyi: ”Serulah (manusia) ke jalan rabbmu dengan hikmah dan pelajaran yang baik dan bantahlah mereka dengan cara yang lebih baik.”


Dalam wilayah praksis empiris, Nabi Muhammad SAW mengajarkan kebebasan beragama sekalipun terdapat keyakinan kebenaran dalam diri-Nya. Kebebasan itu demikian ditegaskan-Nya: ”Bagimu adalah agamamu dan bagiku adalah agamaku.” (surat Al-Kafirun).


Sebagai orang Muslim, kita harus membuktikan bahwa Islam adalah agama rahmatan lil'alamin, agama damai yang cinta sesama. Caranya, hanya dengan menggalakkan paham pluralisme dan menyingkirkan radikalisme. Upaya ini harus dituangkan dalam peraturan perundang-undangan sehingga tak ada lagi radikalisme baik oleh agama maupun pemerintah.



Abdul Waid Peneliti di Pascasarjana Universitas Islam Negeri Sunan Kalijaga Yogyakarta; Penulis Buku ”Sorban Yang Terluka” (2009)

Memakanai Kebhinekaan Demi Kedamaian

http://www.koranopini.com/detil.php?x67gQu=83-2011-07-14

Oleh: Gendhotwukir

“Peace must begin with each one of us. Through quiet and serious reflection on its meaning, new and creative ways can be found to foster understanding, friendship and co-operation among all people. ” (Javier Perez de Cuellar, Secretary General of the UN, September 1986). Orang tidak bisa berdamai dengan orang lain dan dunia karena dia pada dasarnya tidak mampu berdamai dengan diri sendiri. Banyak orang menemukan dirinya sendiri dalam masalah dengan orang lain karena ketidakmampuan mereka untuk mengendalikan diri atau karena tidak memiliki kemampuan untuk menciptakan kedamaian. Kedamaian yang harus dimulai dari diri sendiri sebagaimana digagas Javier Perez de Cuellar di atas menyiratkan pentingnya pengkondisian dan penempaan kepribadian seseorang agar memiliki kemampuan sebagai pencipta kedamaian. Hal ini hanya mungkin jikalau kemampuan untuk itu sudah dikondisikan, diajarkan dan diasah sejak dini. Pengkodisian sejak dini menjadi urgen mengingat kedamaian dewasa ini serasa menjadi barang mahal yang taruhannya tidak tanggung-tanggung yaitu nyawa manusia. Sejarah bangsa serasa terus-menerus menjajarkan luka-luka batin peradapan dengan tumbuh suburnya gerakan terselubung kelompok-kelompok ekstrem yang anti keberagaman. Anti Pluralisme Berbagai bentuk kekerasan dan konflik agama cukup mendominasi kehidupan masyarakat Indonesia akhir-akhir ini. Gerakan terselubung dari sekelompok kecil orang yang pemahaman keagamaannya sempit, bercorak eksklusif dan radikal menciderai makna kedamaian. Kekerasan dan konflik yang bermuara dan bermunculan dari orang-orang dengan logika berpikir yang anti pluralisme harus dicegah perkembangan dan pengaruhnya. Untuk mengantisipasi tercabik-cabiknya kedamaian di masa depan, mendesak kiranya ditekankan pendidikan nilai-nilai kebhinnekaan sejak dini bagi anak didik sejak usia sekolah dasar. Kedamaian bisa ditanamkan melalui pemahaman nilai-nilai kebhinnekaan secara integral, benar dan tepat serta komprehensif mengingat mereka yang anti pluralisme biasanya terkungkung dalam konsep “keragaman adalah momok dan perbedaan adalah ancaman”. Kelompok-kelompok anti-pluralisme berpandangan ghetto dan tidak mau berkomunikasi secara terbuka dengan orang lain atau golongan lain. Mereka ini pada praksisnya membentengi diri dengan tembok-tembok tinggi terhadap pertanyaan-pertanyaan kritis. Penanaman nilai-nilai kebhinnekaan sejak dini bagi anak didik di sekolah adalah salah satu tindakan preventif yang paling elegan demi terciptanya masyarakat yang damai di masa mendatang. Tindakan ini pada tataran praksis bisa meminimalisir makin merebak dan menjamurnya kelompok-kelompok anti pluralisme. Belajar Hidup Bersama Belajar untuk hidup bersama secara damai dalam kebhinnekaan sejak dini menjadi urgen mengingat dunia saat ini sungguh-sungguh menghadapi persoalan serius terkait konflik dan kekerasan antar agama, kelompok atau golongan yang secara signifikan terus meningkat. Profesor Zhau Nan-zhai sebagai keynote speaker ketiga pada Education for 21st Century in the Asia-Pacific Region 29 Maret-3 April 1998 yang diprakarsai UNESCO pernah berbicara tentang makna Learning to live Together (Belajar untuk Hidup Bersama). Ia menegaskan bahwa dari empat pilar pendidikan (The Four Pillars of Education), ketiga pilar yang lain mendukung terlaksananya pilar Learning to live Together. Learning to Know merupakan instrument pemahaman akan diri sendiri dan orang lain, serta wawasan untuk dapat belajar hidup bersama.. Learning to Be menggarisbawahi dimensi penting dalam pengembangan hubungan sosial manusia yang merupakan bagian yang tidak terpisahkan dari kehidupan bersama. Learning to Do memungkinkan pembelajar mengaplikasikan pemahamannya dan bertindak secara kreatif terhadap lingkungan sehingga tercapai kehidupan bersama yang damai dan harmoni. Belajar untuk hidup bersama dalam damai dan harmoni menyiratkan toleransi. Toleransi adalah rasa hormat, penerimaan dan apresiasi terhadap keragaman budaya, bentuk ekspresi dan cara-cara manusia berada. Toleransi berpilar pengetahuan, keterbukaan, komunikasi, kebebasan berpikir, hati nurani dan kepercayaan. Toleransi adalah nadi harmoni dalam perbedaan. Wujud tanggungjawab pendidik dalam menanamkan pentingnya hidup bersama pada tataran praksis bisa ditempuh dengan mengajar siswa tentang keindahan keanekaragaman. Dunia yang telah menjadi semacam dusun kecil perlu dihadapi dengan mentalitas orang-orangnya yang siap dengan perbedaan. Para pendidik dituntut menjadi agen intelektual di balik terjaganya harmoni hidup bersama dengan cara menanamkan berbagai keutamaan dari taraf yang paling sederhana seperti menghormati dan menghargai perbedaan. Anak didik perlu dibentuk untuk memiliki sikap toleren, menghargai pendapat orang lain yang berbeda, menyelesaikan segala persoalan dengan damai (non-violence) dan menghargai hak orang lain. Pada tingkat dasar bisa dimulai dengan menanamkan sikap menerima orang lain apa adanya secara fisik dan sifat-sifatnya. Hormat, terbuka terhadap perbedaan, belarasa, peduli dan terbuka terhadap kritik adalah nilai-nilai dasar yang perlu mendapat perhatian khusus demi terbentuknya pribadi-pribadi yang mengedepankan kedamaian. Selain itu, para pendidik sebagai agen intelektual yang mengajarkan pentingnya hidup bersama dalam perbedaan harus siap menjadi saksi hidup bagi kehidupan bersama yang harmonis. Kedamaian bisa dimulai dari diri sendiri. Hal ini mengandaikan bahwa sejak pendidikan dasar tiap pribadi telah dikondisikan, diajari dan dibekali dengan nilai-nilai dasar dari keindahan kebhinnekaan. Semoga saja nilai-nilai kebhinnekaan makin ditekankan dan diajarkan secara benar pada anak didik sejak di tingkat pendidikan dasar demi kedamaian di masa depan. *** *Penulis Adalah Penyair dan Jurnalis, Mengenyam pendidikan Philosopic Theologische Hochshule Sankt Augustine Jerman