By R. Lukens-Bull
In keeping with huge ethnographic study, this ebook examines how the Islamic group in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalization, and a meant conflict of civilizations. The pesantren group, so-called since it is headquartered round a tutorial establishment known as the pesantren, makes use of schooling as a vital enviornment for facing globalization and the development and upkeep of an Indonesian Islamic id. notwithstanding, the community's efforts to strive against with those matters expand past schooling into the general public sphere more often than not and particularly within the region of management and politics. The case fabric is used to appreciate Muslim techniques and responses to civilizational touch and clash. students, trained readers, and complex undergraduates drawn to Islam, non secular schooling, the development of spiritual id within the context of nationwide politics, and globalization will locate this paintings precious.
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Extra resources for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java (Contemporary Anthropology of Religion)
It is not uncommon for kyai, which are a kind of ulama, from all over East Java, and sometimes from further afield as well, to attend the weddings, circumcisions, memorial services, and other rituals hosted by a kyai. It is this regional community of scholars that meets in various locations that justifies a regional study. However, this regional community of ulama is also localized. Each kyai leads a local religious community centered around a pesantren. The degree to which this local community extends beyond the walls of the school varies for each kyai.
2 This phrase empowers pesantren people to (re)invent modernity. Nafik, Hasyim Muzadi’s assistant said modernity is not the external trappings, but is rather a “frame of thinking,” an opinion shared by Robert Bellah, who pointed out that modernity should be seen not “as a form of political or economic system, but as a spiritual phenomena or a kind of mentality” (1968:39). This is precisely the component of modernity with which pesantren people are most concerned. By shifting the definition of modernity to “a frame of thinking,” the leadership at Al-Hikam, and other pesantren leaders, have placed it in the same realm as religion and hence they are able to insert certain values and morals in their conceptualization of modernity.
In the anticolonial movement, Hasyim Asyari, his students, and family played several roles. First, Hasyim Asyari was a cofounder of NU, which had an anticolonial orientation. Second, Hasyim Asyari wrote fatwa (considered legal opinion) that stated that all things Dutch, including dress must be rejected as belonging to unbelievers (kafir). He advocated a style of dress and lifestyle that would symbolically separate the Indonesians from the Dutch. Third, many Tebu Ireng santri were members of the Hizbullah, the Islamic anticolonial forces, and Yusuf Hasyim was a lieutenant.