In this presentation Professor Takenaka will demonstrate how the House of Councillors has restrained Japanese prime ministers in formulating the Japanese security policy since the 1990s.

Japan has drastically changed its security policy since the 1990s. This is symbolized by the dispatch of the SDF to PKO in Cambodia in 1992 as well as deployment of the SDF in Iraq after the Iraq War in 2004. There have been three fundamental changes. First, Japan has become more positive in making use of SDF in UN peace keeping operations. Second, it has allowed the SDF to play more active roles in supporting US military operations worldwide. Third, it has decided to permit the exercise of the rights of collective defense, which had been completely restricted, under some conditions.

Such changes have gathered much academic attention. Many have pointed to reforms of political institutions from the 1990s as important factors in bringing shifts in security policy. They argue that reforms have provided Japanese prime ministers with enough political clout to make more profound changes in security policy.

Such arguments contribute greatly to enhancing understanding of the process in which the Japanese security policy is formulated. Yet, it is necessary to take into account the role of the House of Councillors to obtain a full picture of security policy formulation process. This is because the House of Councillors has imposed constraints over prime ministers in designing security policy. By examining security policy formulation process since the 1990s until now from the legislation of PKO bill in 1992 to the most recent legislation of security related bills in 2015, I show how prime ministers often had to compromise the substance of several policies, giving up some of his original ideas. Further, prime ministers often had to become delayed in implementing various policies because of the second chamber.

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He received a B.A. from the Faculty of Law of the University of Tokyo and an M.A. and Ph.D. in political science from Stanford University.  He is the author of Failed Democratization in Prewar Japan: Breakdown of a Hybrid Regime, (Stanford University Press, 2014), and Sangiin to ha [What is House of Councillors], (Chuokoron Shinsha, 2010).

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The New York Times has described The Divine Grace of Islam Nusantara as “a 90-minute film that amounts to a relentless, religious repudiation of the [self-styled] Islamic State and the opening salvo in a global campaign by the world’s largest Muslim group [Nahdlatul Ulama] to challenge [IS’s] ideology head-on.” The film documents the enthusiasm with which Indonesian Muslims have commemorated the historic role of the 15^th-16^th century Walisongo (“Nine Saints”) movement—a movement that precipitated the development in the East Indies (now Indonesia) of a great Islamic civilization rooted in the principle of universal love and compassion (rahmah).

The film and a panel discussion the following day will unpack a perspective that has been historically central to Muslim cultures stretching from North Africa to Southeast Asia. The essence and mission of Islam Nusantara is to build civilization, not to destroy it. Yahya Staquf has described the film as an invitation to Muslims everywhere to reject radicalism and theological straight-jackets and stand up for their own cultural adaptation of Islam.

Kyai Haji Yahya Cholil Staquf is a leader of what is widely regarded as the largest Muslim organization in the world. Located in Indonesia, Nahdlatul Ulama adheres to the traditions of Sunni Islam. Yahya has primary responsibility for the expansion of NU’s activities to include North America, Europe, and the Middle East. Earlier positions included service as spokesperson for Indonesia’s 1999-2001 president Abdurrahman Wahid, the country’s first democratically elected head of state.

C. Holland Taylor’s leadership of the LibForAll Foundation dates from its co-founding in 2003 by Taylor and former Indonesian president Wahid. The Wall Street Journal has called LibForAll “a model of what a competent public diplomacy effort in the Muslim world should look like.” An expert on Islam and Islamization in Southeast Asia, Taylor has lived, studied, and worked in Muslim societies from Iran to Indonesia. He was educated at the University of North Carolina at Chapel Hill and Princeton University.

Note:  Although the panel will reference the film, the panelists will range beyond the film to present and discuss the role and relevance of the concept of Islam Nusantara in Indonesia and the larger Muslim world. Viewing the film is thus not a prerequisite to understanding the panel.

Film screening and brief discussion:  Wednesday, April 6, 2016 (screening: 4:00 – 5:30 pm; discussion: 5:30 – 6:00 pm)

RSVP: http://aparc.fsi.stanford.edu/southeastasia/events/registration/220800

Philippines Conference Room

Encina Hall, Third Floor, Central

616 Serra Street, Stanford University

Panel:  Thursday, April 7, 2016, noon – 1:30 pm

RSVP:  http://aparc.fsi.stanford.edu/southeastasia/events/registration/220799

Philippines Conference Room

Encina Hall, Third Floor, Central

616 Serra Street, Stanford University

Free and open to the public

Lunch will be served.

This event is co-sponsored by the Southeast Asia Program, the Abbasi Program in Islamic Studies and the Department of Religious Studies.

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The New York Times has described The Divine Grace of Islam Nusantara as “a 90-minute film that amounts to a relentless, religious repudiation of the [self-styled] Islamic State and the opening salvo in a global campaign by the world’s largest Muslim group [Nahdlatul Ulama] to challenge [IS’s] ideology head-on.” The film documents the enthusiasm with which Indonesian Muslims have commemorated the historic role of the 15^th-16^th century Walisongo (“Nine Saints”) movement—a movement that precipitated the development in the East Indies (now Indonesia) of a great Islamic civilization rooted in the principle of universal love and compassion (rahmah).

The film and a panel discussion the following day will unpack a perspective that has been historically central to Muslim cultures stretching from North Africa to Southeast Asia. The essence and mission of Islam Nusantara is to build civilization, not to destroy it. Yahya Staquf has described the film as an invitation to Muslims everywhere to reject radicalism and theological straight-jackets and stand up for their own cultural adaptation of Islam.

Kyai Haji Yahya Cholil Staquf is a leader of what is widely regarded as the largest Muslim organization in the world. Located in Indonesia, Nahdlatul Ulama adheres to the traditions of Sunni Islam. Yahya has primary responsibility for the expansion of NU’s activities to include North America, Europe, and the Middle East. Earlier positions included service as spokesperson for Indonesia’s 1999-2001 president Abdurrahman Wahid, the country’s first democratically elected head of state.

C. Holland Taylor’s leadership of the LibForAll Foundation dates from its co-founding in 2003 by Taylor and former Indonesian president Wahid. The Wall Street Journal has called LibForAll “a model of what a competent public diplomacy effort in the Muslim world should look like.” An expert on Islam and Islamization in Southeast Asia, Taylor has lived, studied, and worked in Muslim societies from Iran to Indonesia. He was educated at the University of North Carolina at Chapel Hill and Princeton University.

Note:  Although the panel will reference the film, the panelists will range beyond the film to present and discuss the role and relevance of the concept of Islam Nusantara in Indonesia and the larger Muslim world. Viewing the film is thus not a prerequisite to understanding the panel.

Film screening and brief discussion:  Wednesday, April 6, 2016 (screening: 4:00 – 5:30 pm; discussion: 5:30 – 6:00 pm)

RSVP: http://aparc.fsi.stanford.edu/southeastasia/events/registration/220800

Philippines Conference Room

Encina Hall, Third Floor, Central

616 Serra Street, Stanford University

Panel:  Thursday, April 7, 2016, noon – 1:30 pm

RSVP: http://aparc.fsi.stanford.edu/southeastasia/events/registration/220799

Philippines Conference Room

Encina Hall, Third Floor, Central

616 Serra Street, Stanford University

Free and open to the public

This event is co-sponsored by the Southeast Asia Program, the Abbasi Program in Islamic Studies and the Department of Religious Studies.

Debate surrounding democratization in Muslim-majority countries has centered on the potential for the political process to strengthen or constrain radical Islamist forces. Virtually absent from this discourse is empirical evidence linking the passage of Islamist policies to subsequent electoral outcomes at the local level. Aiming to fill this gap, Dr. Buehler will present and analyze an original dataset of shari’a regulations passed by local governments across Indonesia. He will examine the content and timing of newly-passed shari’a regulations in relation to geopolitical history, the electoral cycle, and electoral outcomes. Such regulations are strongly concentrated in areas with a history of political Islam. They map on to the electoral cycle in ways that suggest that those passing them are motivated less by religious doctrine than by the quest for electoral advantage. However, those passing shari’a regulations do not excel in subsequent elections. In Indonesia, profane political agendas appear to trump Islamist agendas.

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Michael’s scholarly career has included teaching positions and research fellowships at Columbia University, Northern Illinois University, Northwestern University, and the Royal Netherlands Institute of Southeast Asian and Caribbean Studies. His doctorate is from The London School of Economics and Political Science.