By R. Lukens-Bull
In line with wide ethnographic examine, this publication 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 an academic establishment known as the pesantren, makes use of schooling as a principal area for facing globalization and the development and upkeep of an Indonesian Islamic identification. despite the fact that, the community's efforts to strive against with those concerns expand past schooling into the general public sphere ordinarily and particularly within the zone of management and politics. The case fabric is used to appreciate Muslim thoughts and responses to civilizational touch and clash. students, knowledgeable readers, and complex undergraduates attracted to Islam, non secular schooling, the development of spiritual identification within the context of nationwide politics, and globalization will locate this paintings priceless.
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In response to vast ethnographic learn, this e-book examines how the Islamic neighborhood in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalization, and a intended conflict of civilizations. The pesantren group, so-called since it is established round an academic establishment known as the pesantren, makes use of schooling as a critical enviornment for facing globalization and the development and upkeep of an Indonesian Islamic identification.
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Extra info for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java (Contemporary Anthropology of Religion)
In 1982, there were approximately 4,000 pesantren in Indonesia, 1,800 of which were found in East Java (Ghofir et al. 1982:ii). In 2000, researchers at the IAIN (National Islamic Institute) in Semarang estimated there were about 9,000 pesantren throughout the country (Abdurrahman Mas’ud, personal communication, August 2000). Estimates still hold that over 40 percent of all pesantren are found in East Java. Although centered in East Java, this educational movement has established pesantren throughout the archipelago.
It also reflects a trend in which the family of kyai will run businesses catering to the needs of santri and their parents. However, more traditional kyai criticize this practice, arguing that those who keep it are more concerned with profit than with religion. These detractors argue that any such support services should be run by the pesantren’s neighbors and in this way the pesantren can contribute to the economic development of the village. Schools To the west of the main complex are the compounds for the secular junior high and high schools, called Sekolah Mengenah Pertama (SMP; First Middle School) and Sekolah Mengenah Atas (SMA; Upper Middle School) respectively.
Santri are more conservative in their expression of the Islamic faith than either the abangan, or the priyayi (1960a:5–6, 40–41). The priyayi are white-collar government bureaucrats descended from the traditional aristocracy (1960a:6). They practice a form of religion derived from the court Hindu– Buddhism of the pre-Islamic era. Woodward argues that the Geertz’s view of Javanese religion became paradigmatic and “is exemplified by otherwise credible scholars taking the marginality of Islam in Indonesian culture as a given” (1996a:31).