| Summary: | "There is no action possible without little acting", said George Elliot as quoted by Scott in his work
Domination and the Arts of Resistance (Scott, 1990: 1). I think Elliot's statement fits best to summarize
what has been going with Indonesian Ahmadiyya in Lombok, West Nusa Tenggara. Indonesian
Ahmadiyya in Lombok is part of Indonesian Ahmadiyya congregation (JAI), an Islamic sect which has
been condemned by the Indonesian Ulama Council (MUI) in 1980 and repeated in 2005 as defiance of
Islam due to its belief in Mirza Ghulam Ahmad as the promised Messiah. FollOwing the religious decree
of MUI issued in 1980 and reissued in 2005 which banned Ahmadiyya's religious activities, there have
been numbers of efforts to inhibit Ahmadiyya's teaching from growing and to bring the members of
Ahmadiyya back to the "right tracl('. These efforts find their way in so-caned coercive persuasion
(Lofland & Skonovd, 1981).
In Lombok, the coercive persuasion has many forms ranging from legal laws of local governments
banning Ahmadiyya activities, bribery, intimidations, exclusions from social activities, stoning, expulsion,
house burnings, robbery, to killing. The coercive persuasion that has been taking place since 1972 leads
Indonesian Ahmadiyya congregation in Lombok to experience objective-subjective deprivations (Beith-
Hallahmi & Argyle, 1997). Those objective-subjective deprivations are like losing dwelling places, losing
jobs, losing family members, losing possessions, undergoing psychological disorder, fleeing from their
hometown, doing refugee from one place to another place and finally living in refugee camp for more
than 6 years. Still, despite being in the face of miasma, JAI In Lombok, persists being Ahmadis, doing
their daily activities as usual and resistance at the same time.
Employing sociological approach, this research intends to investigate why certain numbers of lAI in
lombok remained to be Ahmadis under such miasma. Furthermore, this research afso aims to explore
how some people who remained to be Ahmadis adjust themselves to such coercive and persuasive
condition and deal with their objective-subjective deprivations. The data for this research were
collected through a series of individual in-depth and group interviews with Ahmadis and non-Ahmadis,
participative observation over the Ufe of JAI in Lombok, and studying the literatures on Ahmadiyya issue
from January to February 2012.
The research shows that there are three kinds of reasons of why certain numbers of people remained to
be Ahmadis despite such miasma they face
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