Marrying a local partner requires foreigners to take part in several legal procedures and observe cultural norms. Here are just a few important things expats and foreigners must know before picking up an Indonesian partner. All marriages in Indonesia are overseen by Indonesian law via the Ministry of Religion and all couples are required to submit all necessary documents. While Indonesia does not have strict regulations on wedding venues, many Muslim couples prefer to have their ceremonies conducted at the Office of Religious Affairs. Expats and foreigners who marry local partners should also keep in mind that Indonesian social norms require couples to hold wedding receptions and pre-ceremony photo sessions in addition to the ceremony itself. On average, and Indonesian wedding reception ranges from Rp.
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The opinions expressed in this article are the authors’ own and do not represent the views of the Australian or Indonesian governments. This article is part of a series to commemorate Indonesian Independence Day on August Women were central to the fall of Soeharto, and there is no doubt that women have continued to experience important gains since Reformasi began in Indonesia has already had a female president, and currently has a female foreign minister in Retno Marsudi and a finance minister in Sri Mulyani.
Women, young and old, in villages and cities, are actively contributing to their families, communities and nation.
religious barriers; Religion is the main reason that Indonesian Muslim women seldom commit to long-term relationships with Chinese men.
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Foreign Muslims had traded in Indonesia and China for many centuries; a Muslim tombstone in eastern Java bears a date corresponding to However, substantial evidence of Islam in Indonesia exists only from the end of the 13th century, in northern Sumatra. Two small Muslim trading kingdoms existed by that time at Samudra-Pasai and Perlak.
A royal tomb at Samudra-Pasai, dating to , is inscribed entirely in Arabic.
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JAKARTA – In Indonesia, interfaith marriage is legal but culturally discouraged and some religious figures have made it their mission to help couples of different religious backgrounds get married despite societal obstacles. But what if neither wants to switch faiths? Some have solved this problem by getting married in Singapore or Australia, where different religious backgrounds are a non-issue.
Among those coming to the rescue such couples is Mohammad Monib, director of the Indonesian Conference on Religion and Peace, a religious freedom advocacy group in Jakarta, who says he has helped more than interfaith couples marry in the last decade. He does this by making them aware of their rights and guiding them through the rules and paperwork.
Monib, a Muslim, is married to a Muslim woman and thus never personally experienced these problems, but he feels compelled to defend those who do. Young people, he said, seem much more open to the idea now than in when he first started working on the issue. Monib has helped lovers end decades of heartbreak.
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in the world’s largest Muslim-majority nation. It’s personified by the group Indonesia Tanpa Pacaran, which means “Indonesia Without Dating.
But thanks to Saudi money and influence, it has taken a sharply conservative turn. By Krithika Varagur. H alf a million people, all dressed in white, radiated from the Hotel Indonesia roundabout in central Jakarta. Protesters clogged the streets for a mile in every direction; they went all the way up to the National Monument and beyond it to the presidential palace. It was 4 November , and they had come on buses, planes and on foot, from all across Java and even from some other islands, to participate in the largest Islamist demonstration in Indonesian history.
Officially, it is a multifaith country that protects six religions equally, where race and ethnicity have been tacitly elided from political discourse. An overtly Islamist political protest like this had no precedent. But in practice, this was less about Ahok and more about displaying the piety and political power of Muslim Indonesians — and it worked.
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By Richard C. Photographs by Minzayar Oo. With a bow in her left hand and an arrow in her right, she cantered her horse toward a target, aimed quickly and let fly. The arrow struck home with a resounding pop. The rider, Idhanur, who like many Indonesians uses one name, is a year-old teacher at an Islamic school in East Java who says that firing arrows from horseback while wearing her conservative veil, or niqab , improves her chances of going to heaven.
Idhanur is part of a growing, peaceful movement of Muslim women who believe they can receive rewards from God through Islamic activities like wearing a niqab and practicing sports that the Prophet Muhammad is thought to have enjoyed. Many also say it offers protection from prying eyes and harassment by men in a country where unwanted sexual advances are common. Idhanur, who teaches at Al Fatah Islamic Boarding School of Temboro, part of the revivalist Tablighi Jamaat movement, has an answer for Indonesians who fear that conservative Islamic dress is a troubling step toward extremism and the marginalization of women.
Idhanur said after dismounting. But in the 22 years since the dictator Suharto was ousted, the country has turned increasingly toward a more conservative Islam. And local governments have enacted more than measures imposing elements of Shariah, or Islamic law, including requiring women to wear hijabs — a catchall for head scarves — to hide their hair.
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The year-old professor exchanged resumes with prospective suitors — helped by a Muslim cleric-cum-matchmaker — until she was contacted by a long-lost acquaintance who also wanted to give contact-less dating a whirl. There was no hand holding or kissing. But Pujiartati saw it as a way to ditch dating that went nowhere and be a devout Muslim at the same time by avoiding pre-marital touching and sex.
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The history of arrival and spread of Islam in Indonesia is unclear. One theory states it arrived directly from Arabia before the 9th century, while another credits Sufi merchants and preachers for bringing Islam to Indonesian islands in the 12th or 13th century either from Gujarat in India or directly from the Middle East. Initially, the spread of Islam was slow and gradual. Some rulers were Islamized Muslims, others followed the old Hindu and Buddhist traditions. By the reign of Sultan Agung of Mataram , most of the older Hindu-Buddhist kingdoms of Indonesia, had at least nominally converted to Islam.
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