Book contents
- Frontmatter
- Contents
- List of figures and tables
- Preface
- Maps
- 1 Introduction
- 2 Critical junctures, nationalism, and ethnic violence
- 3 The national model and its institutional history
- 4 Exclusion, marginality, and the nation
- 5 Islam and nation: The Muslim–Christian dimension
- 6 The escalation of religious conflict
- 7 Conflict in Maluku
- 8 Late integration into the nation: East Timor and Irian Jaya (Papua)
- 9 Aceh's ethnonationalist conflict
- 10 Autonomy as a solution to ethnic conflict
- 11 Unity in diversity
- Notes
- Glossary
- Bibliography
- Index
- CAMBRIDGE ASIA–PACIFIC STUDIES
7 - Conflict in Maluku
Published online by Cambridge University Press: 10 December 2009
- Frontmatter
- Contents
- List of figures and tables
- Preface
- Maps
- 1 Introduction
- 2 Critical junctures, nationalism, and ethnic violence
- 3 The national model and its institutional history
- 4 Exclusion, marginality, and the nation
- 5 Islam and nation: The Muslim–Christian dimension
- 6 The escalation of religious conflict
- 7 Conflict in Maluku
- 8 Late integration into the nation: East Timor and Irian Jaya (Papua)
- 9 Aceh's ethnonationalist conflict
- 10 Autonomy as a solution to ethnic conflict
- 11 Unity in diversity
- Notes
- Glossary
- Bibliography
- Index
- CAMBRIDGE ASIA–PACIFIC STUDIES
Summary
In January 1999, sudden and surprising violence broke out between Christians and Muslims in Indonesia's province of Maluku. Previously seen as a stable region in the archipelago, it quickly became the site of devastating inter-religious strife. Thousands of people were killed in a spiral of violence over the following years. Little known in the rest of Indonesia and mainly neglected under the Suharto regime, Maluku became a core preoccupation of the Habibie, Wahid, and Megawati governments.
The conflict was a consequence of New Order policies that disrupted the balance of forces between the two communities. One of the few regions where both religious groups were almost equal in number, Maluku was the site of a silent, fragile competition for power between Christians and Muslims. Patrimonial networks reinforced group identities, as powerful and lucrative positions in the civil service became major sources of resources and protection for each religious community. Under the New Order, access to such networks represented one of the few channels through which groups could advance their interests.
The Islamization of the Suharto regime in the 1990s disrupted the fragile balance in Maluku. Muslims gained a new sense of confidence to challenge the longstanding Christian dominance. Christians concomitantly felt threatened. With a growing fear that the government was becoming Islamized, they were worried about losing the positions of power that ensured the security of their community.
- Type
- Chapter
- Information
- Nationalism and Ethnic Conflict in Indonesia , pp. 114 - 134Publisher: Cambridge University PressPrint publication year: 2003
- 1
- Cited by