BEING NON-MUSLIM IN A SHARI’A LAND: THE LIFE STORIES OF CHRISTIAN POLICEWOMEN IN ACEH, INDONESIA

Safira Mustaqillah, NIM.: 1630016030 (2023) BEING NON-MUSLIM IN A SHARI’A LAND: THE LIFE STORIES OF CHRISTIAN POLICEWOMEN IN ACEH, INDONESIA. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Through Qanun No 44 of 1999, Law No 18 on Special Autonomy, and the Law on Aceh Governance (UUPA) of 2006, Aceh has been granted the only Indonesian province permitted to apply Sharia law. Chapter 128 Verse 1 UUPA obliges every Muslim to obey Sharia law, despite the existing groups of different faiths or the non- Muslim minority. According to Chapter 126 Verse 2 of the law, these groups are to respect Sharia law, and yet the enforcement of it (e.g. whipping sentences and veil-wearing rule) has quite an impact on them. Even Christian police women from three different resorts of Banda Aceh would undergo the inconvenience. This dissertation takes a deep look at the police women’s unpleasant experiences. The questions to answer are as follow. (1) How do the Christian police women respond to the practice of Sharia law? (2) What type and scope of challenges do police women, in particular the ones within the study areas, have? (3) How far have the three police women adjusted themselves to social life and various Islamic cultures and what strategies do they have to deal with the challenges? This qualitative study applies an anthropological approach. Primary data was obtained through observation and carrying out an indepth interview with the three informants and relevant parties. With two theories (Interpersonal Acceptance and Rejection (IPAR) theory by Ronald P. Rohner and Construction of Identity by Manuel Castell) and life story method used, the research shows that the police women showed their acceptance and tried to follow the Sharia and religious culture of Aceh people, even though they had to disguise their Christian identity. They wore a veil when doing the job and mingled with the Muslim society of Aceh (they even participated in religious activities). This study also discovered the three police women’s rejections of Muslim society’s attitude and behavior and also of some rules while adhering to Christian teachings. This research also revealed these female officers’ strategies. Their obedience was in fact a strategy to stay safe in both the society and in the police institution. Having to accommodate and adopt a different religious culture and teaching from that of their Christian belief while doing their jobs made the female officers adherent Christians. The identity construction being formed was not as a Christian who obeys Sharia law, but a professional officer who obeys the rules. This construction of identity is known as ‘reverse construction of identity’.

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