THE ROHINGYA CRISIS AND INTERNATIONAL DISPLACED AGGRESSION IN INDONESIA

Shary Charlotte Henriette Pattipeilhy, M.A,Dr Reni Windiani, M.S

doi:10.26593/jihi.v16i2.3306.243-257

Shary Charlotte Henriette Pattipeilhy, M.A, Dr Reni Windiani, M.S

Open Access

https://doi.org/10.26593/jihi.v16i2.3306.243-257

Copy DOI

Abstract

This article seeks to analyze the social situation in Indonesia, where the conflict that occurred overseas manifested into violent actions against person or group within the country, who is considered to have a similar identity with overseas perpetrators. This pattern of violence is perpetrated against minority groups in Indonesia who have no involvement in conflict abroad. Some impacts of the Rohingya crisis in Indonesia are ranging from forced closure threat to Vihara in Medan, a demonstration on Buddhist religious symbols, beating against a Buddhist monk, and even bomb terror in Vihara. In social psychology theory, this violence is part of Freud's Defense Mechanism theory called Displacement. Furthermore, to answer why this displaced aggression can occur in Indonesia, I use Social Identity theory that the reductionist view of singular affiliation creates a gap in understanding of 'Self' and 'Other.' It then creates an intergroup bias when individuals tend to prioritize their group (in-group) compared to other groups (out-group). At last, this situation also reaffirms the concept of imagined community by Benedict Anderson.

Highlights

Indonesia is a country with a unique identity
This article seeks to analyze the social situation in Indonesia, where the conflict that occurred overseas manifested into violent actions against person or group within the country, who is considered to have a similar identity with overseas perpetrators
This violence is part of Defense Mechanism theory called Displacement. To answer why this displaced aggression can occur in Indonesia, I use Social Identity theory that the reductionist view of singular affiliation creates a gap in understanding of 'Self' and 'Other.' It creates an intergroup bias when individuals tend to prioritize their group compared to other groups

Summary

Introduction

Indonesia is a country with a unique identity. Despite being the largest Muslim-majority country in the world, Indonesia never declares itself as an Islamic state. There are six legal religions in Indonesia: Islam; Christianity; Catholicism; Hinduism; Buddhism; and Confucianism. No Religion 1 Islam 2 Christianity 3 Catholicism 4 Hinduism 5 Buddhism 6 Confusianism 7 Others This country has faced many intolerance issues and religious violence. The high number of Muslims in Indonesia has raised two religious differences: the majority of Muslims and the minority Non-Muslims This binary opposition associated with violence against lower hierarchical minorities. It is clear here that many studies identify this conflict is between Rohingya Muslims and Myanmar Buddhist 7. 6 Aulia Rosa Nasution, “The Crime of Genocide on the Rohingya Ethnic in Myanmar from the Perspective of International Law and Human Rights,” PADJADJARAN Jurnal Ilmu Hukum (Journal of Law) 5, no.

Identity Group

Findings

Conclusion