My thesis aims to contribute to the analysis of the current phenomena of Islamic movements and Islamic parties in Indonesia, particularly by understanding the emergence of Jemaah Tarbiyah movement and its transformation into the political party of PKS. The achievement of PKS during the 2004 general elections indicates that the party has attracted voters who see it as a real alternative to existing parties. However, PKS and Jemaah Tarbiyah are not merely interesting phenomena in themselves; they offer an ideology and religious experience which is making a unique contribution to Indonesian politics by testing the nature of the relationship between Islamically based politics and the secular state.

The contribution of PKS as an Islam based party will always be determined by its ability to uphold its Islamic vision and to conform with the realities of Indonesia. The new direction in Indonesian Islamism represented by PKS progresses towards justice, social care and good governance for all Indonesians. The use of Islamic symbols and slogans must also meet the expectations of the masses, so that if the party is unable to work for the people’s interests, PKS will lose its significance in Indonesian politics.

In order to understand and provide a comprehensive picture of Jemaah Tarbiyah and PKS, I have used a variety of approaches and methodologies from several disciplines. The chapters of the thesis draw on theories from anthropology, political science, social movement analysis, history and Islamic Studies. Relying on political science and neglecting religious and socio-cultural features is patently insufficient for an understanding of Islamic parties such as PKS. More elaboration is needed, since up to now there have been no authoritative sources to satisfy the need of readers regarding this phenomenon. Individual key figures and leaders of PKS may present different descriptions of their organizations; each has their own experience and story. My task has been to structure the oral narratives into an academic analysis.

I present the thesis in the following form: there are seven chapters, which are divided into three parts. Each part employs a particular approach to shape the analysis. Part One presents the historical context and consists of two chapters, the first of which deals with the dynamics of the santri, or observant Muslims in Indonesia, focussing on the emergence of new variants of santri (convergence, radical, and global) and aims to describe Jemaah Tarbiyah in its global context. Chapter One applies an anthropological approach as developed by Geertz and Koentjaraningrat to describe Indonesian Muslims in the 1950s, to which I add the further development of the different variants of santri. Chapter Two deals with the patterns and types of Islamisation of Indonesia, focussing on how the emergence of Jemaah Tarbiyah offers a new perspective on the process of Islamisation. In this chapter, I use mainly a sociological approach in analysing the strategy of a religious movement that aims to influence society and the state to meet its Islamic goals.

Part Two deals with development of Jemaah Tarbiyah during the repression of the New Order and comprises two chapters. Chapter Three focusses on the historical events that coincided with the emergence of Jemaah Tarbiyah and describes how Jemaah Tarbiyah managed to survive and even expand within a hostile political environment. In this chapter, social movement theory is used to examine the relationship between the regime’s repression and Jemaah Tarbiyah’s response. Chapter Four analyses the significance of “campus Islam”, in particular how Jemaah Tarbiyah established itself on secular campuses in Indonesia and made them bases for its political caderisation. This chapter takes a political approach that attempts to depict the elite recruitment of PKS and its role within student governments during the New Order period up to its collapse in 1998. In this chapter it becomes clear that the party’s origins “will affect its organisational structure, internal dynamics, functions and ideological principles.”^[36]

Part Three of the thesis also contains three chapters, both focussing on aspects of the religious and political ideology of Jemaah Tarbiyah and PKS. Chapter Five studies the influence of the Muslim Brothers of Egypt in Indonesia, how the process of transmission of ideas occurred and what type of relationship the central movement and its associates have built. The approach here is political, highlighting the influence of a foreign ideology on a local social movement and political party. Chapter Six deals with the Sufi influences of the Muslim Brothers upon Jemaah Tarbiyah activists and then how to use them in responding to Indonesian issues. Why do Jemaah Tarbiyah activists believe it is important to return to the ideas of the Egyptian activist and social philosopher, Hasan al-Banna? Social movement theory is used to analyse the role of ideology in driving political practice, it is the internal factor that leads PKS to play a pragmatic role in Indonesian politics. Chapter Seven is then dedicated to a critical analysis of the sensitive issue of shariah - how PKS addresses this issue and what strategies are brought into play to gain broad support from society, at the same time maintaining the solidity of PKS cadres. The discipline of Islamic Studies helps to clarify the significance of shariah and its importance to Muslims. When the results of Islamic Studies analysis are combined with those of the political science analysis, it becomes clear that the demand to implement shariah in Indonesia still needs to gain popular support; it is essential for PKS to successfully bridge the gap between Islamic ideals and political realities.

The data to support my arguments in this thesis are mainly derived from field research, which I conducted from 23 January 2003 to 15 January 2004 and from 15 November 2005 to 20 January 2006 in Surabaya (East Java), Depok (West Java), Jakarta (DKI Jakarta), Padang (West Sumatra) and Makassar (South Sulewesi). The research was based on in-depth interviews and my direct observations. During the periods mentioned, I met with most PKS leaders and figures holding high positions in the party. I interviewed them regarding their religious background and education as well as their activities in the party. I asked them to tell of their experiences during the early development of the informal movement of Jemaah Tarbiyah under the Soeharto regime and how they responded to the regime’s policy of oppression. During the interviews I also tried to gather information about the views of PKS activists on the implementation of shariah in Indonesia. I was fortunate to have the chance to observe PKS political activities and some sessions of its religious training, halaqah. In addition, I collected primary source materials, such as books, articles and official documents written by activists of Jemaah Tarbiyah and PKS.

My familiarity with primary sources written by PKS activists on religion and politics has been important in helping me to understand the movement and its political praxis. Before the establishment of PKS, during my studies towards my bachelor’s degree at The University of Indonesia (UI), Jakarta in 1992-1997 I was able to interact directly with members of Jemaah Tarbiyah and other Islamic groups on campus. These valuable experiences helped me to understand the characteristics of the movement under study. My close acquaintance with a number of PKS figures helped me gain further insight into the movement and its political activities. However, I have endeavoured not to allow this closeness to interfere with the critical analysis of my subject matter. I have tried to be objective but also to develop “empathy” with the movement. In this sense, my “empathy” towards my subject lies in fully engaging with the phenomenon of PKS so as to understand all its facets, ideals and strategies. In doing so, I do not necessarily mean that “empathy” evolved into “sympathy.”