Journal of Legal, Ethical and Regulatory Issues Volume 24, Special Issue 1, 2021 Business Ethics and Regulatory Compliance 1 1544-0044-24-S1-117 THE SPREAD OF RADICALISM MOVEMENTS IN INDONESIA: THE STATE’S ACCOMODATIVE POLITICAL GRADATION POST-REFORM Ismail Fahmi Arrauf Nasution, IAIN Langsa Miswari, IAIN Langsa Maraimbang Daulay, UIN Sumatera Utara T. Wildan, IAIN Langsa Syafieh, IAIN Langsa Abdul Mufid, Sekolah Tinggi Agama Islam Khozinatul Ulum Blora ABSTRACT This article aims to discuss Islamic movements that have the potential to carry out radical ideology, global network of jihad and terrorism in the name of religion. Using Michael foucault's theory of power, with a descriptive-analytical analysis, this article wants to examine the level of political accommodation of the government since the Dutch East Indies, Japanese occupation, old order, new order and post-reformation as Azyumardi Azra's thesis which states that the government applies soft power or accommodative politics in dealing with modernist groups that tend to become radicalized. The result was; 1. The old order, which is known to be authoritarian and repressive, turns out to be the most accommodating and even fertile ground for the development of radicalism. 2. Modernist islamic groups are divided into two, one that leads to radicalism and the other to moderate. 3. Traditional islamic groups consistently become moderate groups. Keywords: Radicalism, Accommodative Politics, the Islamic Movement, State INTRODUCTION In its history, religion has never been a tool of political resistance except for several narratives such as the effect of arbitration between Mu'awwiyah and Ali's followers. This radical movement was successfully crushed through political stabilization by the Ummayyah dynasty. In the expansion process, the preference that develops is political narrative, not religion. Radicalism in Islam only emerged after Islam came into contact with Western education. The Muslims became aware that they were being colonized and needed independence (Ali, 1995). The consistent narrative of fundamentalism is that everything that comes from the West has the potential to become a threat, so Muslims must take firm and tough action. Azyumardi Azra says that the State applies a soft and accommodating political system to modern Islamic movements in Indonesia. By continuing to prioritize clear boundaries in thinking and acting for these movements. Therefore, even though there are actually many individuals and modern religious movements in Indonesia that are radical, the State faces them with a gentle, appreciative and accommodating approach (Azra, 2007). Power is not always synonymous with hegemony as described by Antonio Gramsci (Bates, 1975). Power has many approaches in its implementation. The state's handling of Islamic movements takes various forms, such as inclusion, subordination, patron-client relations, and agent-structure as thought by Giddens, Bourdieu and Archer. According to Michael Foucault, power is not a kind of ownership system, it is not repressive (Foucault, 1982). According to him, power can apply in various ways. Power is adjusted according to various disciplinary strategies so that normality occurs (Green, 2010).