In the bustling streets of Makassar, Indonesia, persons with disabilities face a daily reality that most never see. They are stared at. They are whispered about. They are called names. They are denied jobs. They are rejected as marriage partners. And sometimes, they are physically abused.
The study, titled “Islamic law perspectives and social experiences on stigma toward disabled people in Indonesia,” surveyed 400 respondents and conducted in-depth interviews with disabled individuals, activists, government officials, and religious leaders in Makassar.
The findings are sobering: stigma against disabled people in Makassar remains very high, manifesting across three dimensions—harassment, insults, and negative labeling. Yet the study also offers hope. The researchers argue that the Islamic legal framework of Maqāṣid al-Sharīʿah (the higher objectives of Islamic law) provides a powerful tool for combating stigma and promoting genuine inclusion.
The Scale of the Problem: Stigma in Numbers
Indonesia, the world’s largest Muslim-majority country, is home to millions of persons with disabilities. According to the Central Statistics Agency, the most prevalent disabilities are visual impairments (65%), followed by mobility impairments (38.3%). Despite legal protections, including the Law on Persons with Disabilities, the lived reality of disabled individuals remains challenging.
The study’s quantitative data reveals a troubling picture:
Levels of Stigma Against Disabled People in Makassar
| Type of Stigma | Percentage (High/Very High) | Key Finding |
|---|---|---|
| Physical Difference Stigma | 77.2% (Very High) | Respondents view themselves as physically different from disabled people |
| Burden Stigma | 62% (High) | Disabled people perceived as burdensome due to their condition |
| Insult Vulnerability | 56% (High) | Disabled people seen as highly vulnerable to being insulted |
| Negative Stereotyping | 67.2% (High) | Disabled people face negative stereotypes (e.g., as cursed, insane, or divinely punished) |
| Employment Stigma | 51% (High) | Belief that disabled people cannot work |
| Marriage Stigma | 54.4% (High) | Reluctance to marry into a family with disabilities |
| Decision-Making Stigma | 71.6% (Very High) | Belief that disabled people need assistance in making decisions |
Harassment Stigma: More Than Just Words
The study found that harassment against disabled people takes multiple forms: physical, psychological, verbal, and non-verbal. The perception that disabled people are “physically different” is very high (77.2%), and this perception creates opportunities for harassment.
One disabled informant shared: “People’s pity makes us look different. But we are just as capable of doing our work as anyone else. Excessive pity can even lead to new forms of harassment and stigma against us.”
A participant who hires workers admitted: “I prefer to hire people without physical limitations. They would only slow down productivity. In a competitive work environment, their presence stands out significantly.”
Even more troubling, respondents acknowledged that disabled people are highly vulnerable to inappropriate behavior, including sexual harassment. While direct witnessing of such incidents was relatively low (39%), the perception of vulnerability remains high (55%). An advocate explained: “The factors that lead to harassment of disabled people can stem from various causes, such as families feeling ashamed of having a child with a disability or families being unable to protect their disabled relatives.”
Insults: The Weapon of Words
Insults against disabled people are pervasive. A staggering 56% of respondents agreed that disabled people are highly vulnerable to being insulted. The study documents a real incident in Makassar where a 13-year-old student with dwarfism was frequently bullied by classmates over the past month. The situation only came to public attention after a video of the student’s head being kicked went viral, causing severe trauma to the student and their family.
One participant noted: “We frequently encounter bullying against students with dwarfism in schools. Words such as ‘dattulu,’ ‘tuyul,’ and ‘cebol’ are often heard.”
However, the study also found a critical point of hope: respondents overwhelmingly reported that they themselves do not insult disabled people (only 36% agreed that they had). This suggests that while stigma exists, many people recognize it as wrong. The challenge is translating this awareness into active intervention when witnessing others’ discriminatory behavior.
Negative Labeling: The Deepest Wound
Perhaps the most damaging form of stigma is negative labeling—the stereotypes that attach to disabled people and follow them everywhere.
The study found that 67.2% of respondents hold negative stereotypes about disabled people. As one participant explained: “Disabled people are sometimes perceived as insane, possessed, or as a punishment from God. In reality, the root cause often lies in the lack of access to proper nutrition during pregnancy.”
This labeling has concrete consequences:
- Employment: 51% of respondents believe disabled people cannot work. This directly contradicts Article 28H paragraph (2) of the 1945 Constitution, which guarantees special treatment for disabled people to obtain equal opportunities.
- Marriage: 54.4% of respondents are reluctant to marry into a family with disabilities. A participant expressed fear: “There is still a fear that marrying a disabled person might result in our children inheriting the same disability.”
- Decision-Making: 71.6% (very high) believe disabled people need assistance in making decisions, perpetuating the stereotype of dependency.
- Education: Encouragingly, only 44.2% agreed that disabled people cannot attend school, indicating relatively positive attitudes toward educational access.
Key Indicators of Negative Labeling Against Disabled People
| Indicator | Percentage (High/Very High) | Implication |
|---|---|---|
| Disabled people cannot work | 51% | Employment discrimination |
| Reluctance to marry into disability | 54.4% | Social exclusion from family formation |
| Need assistance in decision-making | 71.6% | Perpetuation of dependency stereotype |
| Disability as a family disgrace | 38.3% (Low but concerning) | Families may hide or abandon disabled members |
| Disabled people unable to attend school | 44.2% (Low) | Relatively positive attitude toward education |
The Role of the Family: Shield or Source of Stigma?
The study highlights the critical role of families in either protecting or exacerbating stigma. While 53% of respondents agreed that families give insufficient attention to disabled members, only 38.3% believed that disability is a family disgrace—still a concerning minority.
In Indonesia, the perception that disability is a family disgrace is deeply rooted in cultural and social beliefs. Many communities associate disability with negative connotations, viewing it as a result of past misdeeds or divine punishment. This belief is reinforced by cultural norms that emphasize familial reputation and social status, particularly in rural areas.
A disabled informant shared a journey of acceptance: “At first, my family struggled to accept my situation as a disabled person. However, over time, with clear religious guidance on gratitude, mutual respect, and support, they eventually accepted me, making it feel more normal.”
Yet tragically, some families resort to pasung—the practice of chaining or imprisoning disabled family members in inhumane conditions. The lack of adequate government support and accessible public services contributes to this marginalization.
The Maqasid al-Shariah Framework: A Path to Inclusion
The study’s most significant contribution is its application of Maqāṣid al-Sharīʿah—the higher objectives of Islamic law—as a framework for combating stigma. Drawing on the work of scholar Jasser Auda, the researchers argue that Islamic law is not merely about rules but about protecting and promoting human welfare through five essential goals: protection of religion, life, intellect, lineage, and property.
Auda expands this framework beyond individual protection to encompass the development of societies, nations, and states. Rather than focusing solely on preserving what exists, Maqasid al-Shariah should emphasize human development, human rights, and comprehensive welfare.
Applying this to disability, the researchers propose a systemic approach:
Inputs: Disabled people, families, general public, and government.
Processes: Integration of education, accessibility, cultural practices, and local regulations.
Outputs: Eradication of stigma, elimination of harassment, removal of negative labels.
The researchers emphasize that Islam does not view disability as a curse or punishment. On the contrary, every individual, regardless of physical or mental condition, possesses inherent dignity (karamah) that must be respected.
What This Means for Policy and Practice
The study offers several concrete recommendations:
1. Education and Awareness: Public education campaigns must challenge stereotypes and provide accurate information about disability. Religious leaders should be engaged to clarify Islamic teachings on disability.
2. Legal Enforcement: Existing laws protecting disabled people must be enforced. The 1% employment quota for disabled people should be implemented consistently.
3. Family Support: Programs should support families in accepting and caring for disabled members, preventing abandonment and pasung.
4. Accessibility: Public facilities must be made accessible. The lack of convenient services for disabled individuals provided by the Makassar City Government highlights the significant disparity in accessibility.
5. Empowerment: Disabled people must be involved in public decision-making. The stigma that they need assistance in making decisions (71.6%) must be actively countered.
6. Sexual Education for Disabled People: Although considered taboo, disabled people need education about which parts of their bodies can and cannot be touched, as well as reproductive health education.
7. Community Oversight: Environments prone to harassment—slum areas, lack of public spaces for disabled people, weak law enforcement—must be addressed through community action and government intervention.
A Final Word of Hope
The study’s findings are sobering, but the researchers are not without hope. The very fact that stigma is being studied, documented, and analyzed is a step toward change. The application of Maqasid al-Shariah offers a powerful, authentically Islamic framework for inclusion—one that cannot be dismissed as “Western” or “foreign.”
As the researchers conclude: “The findings suggest various strategic steps to reduce stigma against disabled people in Makassar. Key points for reducing this stigma include the importance of socialization and education for the public about human rights based on tangible benefits, increasing mutual awareness between persons with and without disabilities, and enhancing the knowledge of the people of Makassar using the foundation of Maqāṣid al-Sharīʿah concerning disabled people.”
The journey from stigma to inclusion is long. But with religious leadership, community engagement, and legal enforcement, it is a journey that Indonesia—and the Muslim world—can and must take.
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