Muslim Moral Transformations in Post- Suharto Jakarta, Indonesia
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Having Change and Making Change: Muslim Moral Transformations in Post- Suharto Jakarta, Indonesia By Saul William Allen A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Asian Languages and Cultures) in the University of Michigan 2015 Doctoral Committee: Professor Nancy Florida, Chair Associate Professor Miranda Brown Professor Paul C. Johnson Professor Webb Keane ِب ْس ِم ِهللا ال َّر ْح ٰم ِن ال َّر ِح ْي ِم َو ّ هلِلّ َغ ْي ُب ال َّس َما َوا ّت َواﻷَ ْر ّض َو َما أَ ْم ُر ال َّسا َع ّة إّﻻَّ َكلَ ْمحّ ا ْلبَ َص ّر أَ ْو هُ َو أَ ْق َر ُب إّ َّن هّللاَ َعلَى ُك ِّل َش ْي ٍء قَ ّدي ر Acknowledgements This dissertation was conceived and crafted with the assistance of family, friends, acquaintances, supporters and critics. Even as their efforts within this project are acknowledged, I claim sole authorship for its failings. A host of institutions facilitated the research represented here. Thus I first acknowledge the American Indonesian Exchange Foundation, the generous administrators of a Fulbright Research Grant in Indonesia. Among the many helpful administrators and staff, I owe a specific debt of gratitude to Nellie Paliama. The Department of Asian Languages and Cultures at the University of Michigan, my home at the University, generously contributed to several different sojourns conducted in the lead-up to the primary research term. I remain beholden to the capable ministrations of our excellent program staff. The Rackham Graduate School at the University of Michigan provided funding for post-research writing, as well as for conference attendance where I honed early versions of some of these materials. The Sweetland Center for Writing, at the University of Michigan, through its Dissertation Writing Institute, greatly increased the likelihood of my eventual completion. Under the watchful eye of Louis Cicciarelli, real progress was made. The Indonesian Ministry of Research and Technology, Kementerian Riset dan Teknologi, provided valuable oversight during the course of my project. In addition to facilitating my receipt of a research visa, the able staff at the Ministry reviewed my regular progress reports and methodological updates. The Indonesian Interior Ministry, Kementerian Dalam Negeri, helpfully ii oversaw my research proposals and directed me towards the appropriate regional offices for further permissions. Thus I thank the staff at the Governors’ Office in the Province of Tangerang Selatan, as well as the oversight committee from the Special Capital Region of Jakarta. At the State Islamic University Syarif Hidayatullah, Irfan Abubakar and the Center for the Study of Religion and Culture proved to be welcoming hosts and willing administrative sponsors. I only regret that I availed myself of their hospitality so infrequently. The International Office at the State Islamic University Syarif Hidayatullah provided an on-campus base of operations surrounded by eager volunteers and caring administrators. For this Bu Yeni Ratna and Cut Erika deserve special mention. For the enduring patience of Mbak Iin, Ali, Dewi, Ega and Zsa-zsa, and others at the IO, I offer thanks. Tubagus Wahyudi, the patriarch of the broad Kahfi family, deserves my sincere and humble gratitude. Along with his beloved wife Mbak Wie and their two sons, Om Bagus opened his home, his institution and his life to my bumbling embrace. Amongst the legions of deserving acquaintances, interlocutors and friends from Kahfi, I can mention but a few. My apologies to any who feel neglected. An incomplete list would begin with Syarif, Soryh, Ka Oji, Ka Bogie, Lina, Trian, Kak Sarim, Ustadh Latif, Mbak Titin, Sari, Helen. At Initiatives of Change Indonesia, Umam oversaw my welcome. I owe further thanks to the many members of the IofC community that accepted me with nary a wayward glance, starting from Ka Huda and Ka Wazeen. Thank you, in no order whatsoever, Yudi, Iskandar, Nenden, Vivi, Awen, Afif, Ary, Anggi, Rera, MAJ, Ratna, Aminah, and so many others. For their perspicuity in matters of Islam, I own pointed thanks to Pa Sadiq and Ustadh Junaidi. For iii patience, hard work and clear insight, I want to thank Naf’an, along with his entire family, who kept the doors of their home open to me. Daniel Birchok, Ismail Alatas and Stuart Strange all provided invaluable criticism at key moments in the drafting of this project. Cassandra Grafström and Amanda Hendrix-Komoto similarly waded through dense prose in pursuit of sometimes elusive arguments. To all of them I once more extend an open offer of reciprocity. Aaron, Brian, Corey, David, Jay and Peter helped ensure that progress continued over the years – thanks to each of you, you’ve helped more than you recognize. Arvind-Pal Mandair contributed greatly to the theoretical insights I have sometimes disguised here. Webb Keane and Paul Johnson, despite the inherent unreliability of their interlocutor, made themselves available for the defining moments of this project – an immense act of service. Miranda Brown has been a wellspring of professional advice, scholarly mentorship and personal support. I am deeply indebted to her, not least for her incredible willingness to assist when needed most. There are few words that could do justice to over a decade of diligent supervision, thoughtful criticism and personal warmth. Every piece of this project that succeeds reveals the gentle touch of Nancy Florida, and each and every failure marks my departure from her guidance. I am thankful to her for inculcating an ethic of scholarship to which I can still only aspire. For the grace, dignity and concern with which she communicated such lessons, I am and will remain profoundly grateful. My parents, late in mention but early in my estimation, have supported me throughout this process. Whether material, psychical or logistical, their generosity towards an oft wandering iv son leaves me chastened. My thanks too to my sister Anna for her contagious enthusiasm, and for the inspirational figure she cuts in her own life. Building on the logistical support of my parents is the incomparable service rendered by Tom and Barbara, my delightful mertua, who dove in at the end to carry my parenting slack, gifting me with the precious moments necessary for completion. To Ira, my erstwhile competitor, long-time friend, and now collaborator. You’ve been the best brother and the best editor one could wish for. Thanks for your faith, your ceaseless encouragement, and your always delightful insights. To Ilyas and Leena, my favorite distractions, my beloved simultaneous obstacles and motivations, forgive a neglectful father in the course of his work, and my thanks for the needed focus and smiles. Beth, you’ve been my pillar, a joyous companion and when needed, a piercing critic. I couldn’t have done it without you and I wouldn’t have wanted to. And finally, I thank my brother Isaac for all the different ways he has contributed to my life. I imagine him having little patience for my circular prose, arcane citations and aborted arguments. But he would have had a blast with the research. Zipping from place to place on an underpowered motor scooter, weaving through crowded Jakarta streets and cool night-time air, I bet he would have felt at home. v Table of Contents Acknowledgments……………………………………………………………….……ii List of Figures…………………………………………………………..……….……vii Introduction…………………………………………………………………………...1 Chapter 1 Managing Change……………………………………………………31 Chapter 2 Changing Hearts and Lives at Initiatives of Change Indonesia…….101 Chapter 3 The Banquet of Change……………………………………………..157 Chapter 4 Kahfi Motivator School and Islamic Hypnotherapy………………..196 Chapter 5 Kahfi, Motivation, and Motivasi……………………………….……255 Afterward…………………………………………………………………….………305 Works Cited………………………………………………………………….………320 vi List of Figures Figure 1 Mass Hypnotic Induction………………………………………....…..206 Figure 2 Targeted Abilities and System of Instruction………………...………219 Figure 3 Rolling out the Prayer Mats at Kahfi……………………...………….233 Figure 4 Decorating the Walls at Kahfi………………………………………...233 Figure 5 Planning Session Upstairs at Kahfi.……………………………..……234 Figure 6 Rapid Recitation of the Qur’an….….……………………….……...…236 Figure 7 Sources of Thought from Al Qur’an (1A)…………………….………242 Figure 8 Sources of Thought from Al Qur’an (1B)…………………….………242 Figure 9 Sources of Thought from Al Qur’an (2A)……………………….……245 Figure 10 Sources of Thought from Al Qur’an (2B)……………………….……245 Figure 11 Sources of Thought from Al Qur’an (3A)………………………….…248 Figure 12 Sources of Thought from Al Qur’an (3B)…………………………….248 Figure 13 A PowerPoint-Mediated Interpretation of Pyscho-cybernetics…...…..272 Figure 14 Om Bagus on Public Speaking in the Conceptual Era…………..…....278 vii Figure 15 Recruits and Facilitators at Kahfi Ospek 13…………………..……..298 Figure 16 A Military Aesthetic at Kahfi……………………………….……….300 Figure 17 Kahfi Motivator School Graduation for Cohorts 9-10………………303 viii Introduction Prelude In 2008, when I started a project about revisionist history and post-New Order Indonesia, I imagined the death of former President Suharto early in that year would galvanize further historiographical reform. When the prophesied reforms failed to materialize, and when I repeatedly failed to engage Indonesians of my acquaintance in a meaningful dialog about the place and use of history, I moved in a different direction. My focus on history tended towards systemic analyses. I was interested in the structural logics that enabled and constrained political efficacy. My Indonesian