Introduction

In 2017, the Jakarta Governor, Basuki Tjahaja Purnama (known as Ahok), was sentenced to two years in prison with a blasphemy charge against Islam. Ahok has become an “easy” target by conservative Muslim groups because he is a Christian of Chinese descent. On the Jakarta gubernatorial campaign trail in 2016, Ahok cited the Quran saying that Muslims should not be duped by religious leaders using the verse to justify the claim that Muslims should not be led by non- Muslims. When this incident was known to the public, conservative Islamic groups held rallies against Ahok several times pushing for a blasphemy charge on him. These anti-Ahok rallies have attracted about 500,000 Muslims although moderate Islamic organizations like Nahdlatul Ulama (The Rise of Islamic Scholars) and Muhammadiyah (The Followers of Muhammad) dissuaded their members from joining the rallies. His blasphemy charge affected an election outcome by favouring his opponent. Some scholars argue that the influence of conservative Islamic movements on the Jakarta gubernatorial election in 2017 signals an illiberal turn in Indonesian politics (Jones 2017; Hadiz 2017). Other scholars argue that Islam and identity politics have been aggressively politicized. The commonality behind these claims is that the influence of conservative Islamic movements on politics encourages politicians to utilize religious cards to win in elections as the voices of conservative Islamic movements are becoming stronger.

This chapter aims to analyse how conservative movements shape policies in contemporary Indonesia. While Indonesia is home to longexisting, mass-based, and moderate Muslim organizations like NU and Muhammadiyah, many new Islamic organizations have emerged since Indonesia's democratization in 1998. Conservative Islamic movements are pushing for the Islamization of Indonesian society by supporting laws and regulations that are in line with their interpretations of Quran and Hadith. The term conservative is defined as “the rejection of a progressive re-interpretation of Islamic teachings and it refers to an adherence to established doctrines and a social order” (van Bruinessen 2015). Conservatives also object to the modern established authority. For example, although democratization provided opportunities for these movements to emerge, they tend to be critical of or are in opposition to democratization and liberalization.Equally importantly, conservative movements are in competition with institutionalized and moderate Islamic movements in terms of Islamic authority as well as political and social influence, resulting in a diverse and fragmented Islamic civil society.