DINAMIKA KASUS PENISTAAN AGAMA DI INDONESIA (Polemik Pemaknaan Ayat-Ayat Penistaan dan UU Penodaan Agama)

QOF Pub Date : 2019-06-15 DOI:10.30762/QOF.V3I1.1068
Irwan Ahmad Akbar
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引用次数: 2

Abstract

Bbc.com noted that in the last 40 years in Indonesia, there were 4 major cases including Lia Eden, Arswendo, HB Jassin and Teguh Santosa. Melissa Crouch noted that at least 120 people were tried for harassing religion. However, I underline that the issue of blasphemy arises recently because it began with a case of Ahok in Kepulauan Seribu. After that case, the case of blasphemy emerged like a domino effect, leaving questions in my mind, ‘why can it be like this?'. In this study, I will try to examine how the contestation of cases of blasphemy in Indonesia is so intertwined. By using descriptive and interpretative analysis methods, I found that the polemic of the emergence of blasphemy cases in Indonesia is motivated by two things; the interpretation of certain authorities who consider that in the Koran there is a set of positive punishment for blasphemy cases. Furthermore, the Blasphemy Law in Indonesia is very biased in determining certain individuals / groups as religious opponents.
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印尼(装置迹象和新宗教欺诈的流行性出版物)
Bbc.com注意到,在过去的40年里,印度尼西亚发生了4起主要病例,包括Lia Eden、Arswendo、HB Jassin和Teguh Santosa。梅丽莎·克劳奇指出,至少有120人因骚扰宗教而受审。然而,我要强调的是,最近出现了亵渎的问题,因为它始于西立堡的阿学案。在那起案件之后,亵渎神明的案件就像多米诺骨牌效应一样出现了,在我的脑海中留下了问题,“为什么会这样?”在这项研究中,我将试图研究印度尼西亚亵渎案件的争论是如何交织在一起的。通过使用描述性和解释性分析方法,我发现印度尼西亚出现亵渎案件的争论是由两个因素引起的;某些权威人士认为,在《古兰经》中有一系列针对亵渎案件的正面惩罚。此外,印度尼西亚的《亵渎法》在确定某些个人/团体为宗教反对者方面非常有偏见。
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QOF
QOF
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