DOCSLIB.ORG

Charisma and Rationalisation in a Modernising Pesantren: Changing Values in Traditional Islamic Education in Java

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Charisma and Rationalisation in a Modernising Pesantren: Changing Values in Traditional Islamic Education in Java Charisma and Rationalisation in a Modernising Pesantren: Changing Values in Traditional Islamic Education in Java Achmad Zainal Arifin A thesis submitted for the degree of Doctor of Philosophy Religion and Society Research Centre University of Western Sydney, Australia 2013 Principal Supervisor: Professor Dr. Julia Day Howell Associate Supervisor: Professor Dr. Bryan S. Turner Dedication My beloved wife, Irfatul Hidayah, and my children, Muhammad Zeva Wagiswari and Athifa Ramaniya, for your patience and support during my study My parents, Bapak Tholchah Aziz (Alm.) and Ibu Aisyah, and brothers and sisters, Mbak Iva, Mas Barok, Mas Mus, Mbak Ema, Yuni and Nuk, for your sincere prayers for my success Bapak Syamsuddin (Alm.) and Ibu Jauharoh, and all families in Tebon, for kindly support and help to me and my family Phd Thesis | Achmad Zainal Arifin | ii Acknowledgements My study would never have been undertaken without support from a number of people and institutions. First of all, I would like to thank AusAID officers, who granted me the Australian Leadership Award Scholarship (ALAS) and the Allison Sudrajat Award (ASA) to start my PhD program at Griffith University and finish it at University of Western Sydney (UWS). I also thank the Dean of the Social Sciences and Humanities Faculty (FISHUM) and staff, for their understanding in letting me finish this study, though I joined the faculty only a couple of months before, and KH. Ahmad Munawwar (Gus Tole), the board members of Komplek L, Pesantren al-Munawwir Krapyak, and all fellow santri, who helped and supported me in my application for the scholarship, as well as providing me with valuable data during my fieldwork. My sincere gratitude also goes to Professor Dr. Julia Day Howell, my principal supervisor, who has devoted her time and guided me patiently to the completion of this thesis. Her patience in helping me to improve my academic skills is like the Javanese saying: “luwih njowo ketimbang wong jowo” (knows better how to be a good Javanese person than the Javanese people). Amid her busy schedule, she also made a visit to Komplek L and had a warm discussion with santri. I believe that I, and other fellow santri, learned a lot from her visit. Professor Dr. Bryan S. Turner, my associate supervisor at the Centre for the Study of Contemporary Muslim Societies (CSCMS), University of Western Sydney, recently renamed Religion and Society Research Centre (RSRC), has given valuable feedback on my thesis drafts. Associate Professor John Butcher, my former co-supervisor at Griffith University, warmly welcomed me during my first week at the university, and critically appraised my research proposal and gave helpful feedback before my confirmation. I believe, without their continuous support, encouragement and constructive criticism, I would not have been able to complete this thesis. I am also truly thankful to Ms. Vanessa Goldie-Scot for her patient assistance with my writing skills, and Rhubarb Academic Editing who carried out the tedious work of correcting the language of this thesis. Without their careful reading of earlier drafts, this thesis might still be unintelligible to English readers. Phd Thesis | Achmad Zainal Arifin | iii Scholars and staff of the RSRC have helped me to complete this work. Among them, Associate Professor Dr. Adam Possamai, Acting Director of the Centre, and Ms Eva Gracia, Centre Coordinator, have provided both academic and administrative support during my program. I would also like to thank Dr. Jan Ali and Dr. Steven Drakeley, and my colleagues Daus, om Taqin, mbak Juni, om Godo, Faroque, and mbak Alim, for their friendship and for the academic milieu they have created in the Centre. I am indebted to the big family of Komplek L, to Bu Nyai, Gus Munawwar, Gus Hafidh, Gus Moeh, Pak Hadi, the board members, and other fellow santri for their support during my fieldwork. Last, but not least, I offer both my thanks and apologies to those who have assisted me, but who are too numerous to be listed here. Phd Thesis | Achmad Zainal Arifin | iv Statement of Authentication The work presented in this thesis is, to the best of my knowledge and belief, original except as acknowledged in the text. I hereby declare that I have not submitted this material, either in full or in part, for a degree at this or any other institution. ………………………………………….. Achmad Zainal Arifin 18 December 2012 Phd Thesis | Achmad Zainal Arifin | v Contents List of Tables and Figures…………………………………………………………...…viii Notes for Non-English Words and Transliteration…………………………...………….ix Abstract…………………………………………………………………………..…….…x Chapter One: Introduction .............................................................................................. 1 1.1. Weber, Authority and the Routinisation of Charisma ...................................................... 5 1.2. Weber’s Concept of Authority and the Authority of Kyai .............................................. 12 1.3. Thesis Objectives ......................................................................................................... 14 1.4. Kyai as Focal Figures in Changing Javanese Islam ........................................................ 15 1.4.1. Kyai: from ‘Medium,’ Cultural Broker, to Presidency ........................................... 16 1.4.2. Traditional Islam of the NU ................................................................................... 19 1.4.3. Kyai and Pesantren ................................................................................................ 25 1.5. Methodology ................................................................................................................ 28 1.6. Overview of Following Chapters .................................................................................. 31 Chapter Two: Transformation of Pesantren in Modern Java......................................... 34 2.1. Langgar, Pesantren and Madrasah: A Historical Account of Islamic Educational Institutions .......................................................................................................................... 37 2.1.1. Institutional Transformation: From Langgar to Pesantren ....................................... 39 2.1.2. The Shift of Islamic Knowledge in Pesantren: From Sufism to Fiqh ....................... 46 2.2. Pesantren and the Diversification of Islamic Education................................................. 51 2.3. The Current Features of Traditional Pesantren .............................................................. 56 2.4. The Value System of Traditional Pesantren .................................................................. 59 2.5. Conclusion ................................................................................................................... 62 Chapter Three: Transmitting Charismatic Power .......................................................... 65 3.1. Kyai in Modern Java ..................................................................................................... 65 3.1.1. Kyai Langgar and Kyai Pesantren .......................................................................... 67 3.1.2. Kyai Tarekat and Kyai Shari’ah ............................................................................. 68 3.2. Understanding Barākah and Karāmah among Traditional Muslims in Java ................... 73 3.2.1. Ngalap Berkah: A Tradition among Indonesian Traditional Muslims ..................... 73 3.2.2. The Karāmah of Kyai ............................................................................................ 76 3.3. Transmitting Charismatic Qualities ............................................................................... 79 3.4. Conclusion ................................................................................................................... 85 Phd Thesis | Achmad Zainal Arifin | vi Chapter Four: Social Structure of Komplek L .............................................................. 87 4.1. Current Features of Pesantren Al-Munawwir ................................................................ 88 4.2. Social Structure of Pesantren ........................................................................................ 97 4.2.1. Kyai ....................................................................................................................... 97 4.2.2. Ndalem ................................................................................................................ 103 4.2.3. Ustadz ................................................................................................................. 105 4.2.4. Santri ................................................................................................................... 108 4.3. Conclusion ................................................................................................................. 115 Chapter Five: Portrait of a Charismatic Kyai .............................................................. 117 5.1. Barākah and Karāmah of the Late KH. Ahmad Munawwir ......................................... 118 5.2. Waiting for Putera Mahkota: A Transition Process ..................................................... 126 5.3. Gus Munawwar: Slowly but Surely ............................................................................. 130 5.4. Under the Shadow of Kyai Ahmad's Charisma…………………………………………135 5.5. Conclusion ................................................................................................................. 138 Chapter
Load more

Recommended publications
  • Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
    Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake.
    [Show full text]
  • The Influence of Hinduism Toward Islam Bani: Study of Religious Thought of Muslim Champa, Viet Nam
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ILMU USHULUDDIN THE INFLUENCE OF HINDUISM TOWARD ISLAM BANI: STUDY OF RELIGIOUS THOUGHT OF MUSLIM CHAMPA, VIET NAM Ismardi, Zulkifli, Kamiruddin, Afrizal Ahmad State Islamic University of Sultan Syarif Kasim Riau, Indonesia [email protected] Abstract: This article would like to traceabout: when is the emergence of Bani Islam, what is the teachings of Islam Bani,what is the influence of Hinduism toward Muslim worship of Bani Vietnamese, andwhat are the Vietnamese Muslim businesses in purifying/renewing their teachings. This article was conducted in NinhThuan Province, Vietnam in 2017. The subject of the study were the figures of the Champa Muslim community (Bani and Cham Islam), then the worshipers of the two groups above. The object of this research was Hindu effect on Bani Islam.The population in this research were the Bani religious figures and Cham Islam/Sunni whose numbers could not be identified completely because they were spread in various regions. The analysis that the author used in this study was a Qualitative Descriptive analysis. This article concludes thatin Vietnam there are two Islamic groups namely Cham Islam and Early Cham (Cham Bani). The way to worship the Cham Bani group was influenced by Hinduism, which has become a tradition of Vietnamese society before the arrival of Islam. This happened due to the unfinished Islamization process.Cham Bani's way of worship is still going on nowadays, even though there have been purification efforts from various parties to improve the way they worship.
    [Show full text]
  • Provisional Reel List
    Manuscripts of the National Library of Indonesia Reel no. Title MS call no. 1.01 Lokapala CS 1 1.02 Sajarah Pari Sawuli CS 2 1.03 Babad Tanah Jawi CS 3 2.01 Pratelan Warni-warni Bab Sajarah Tanah Jawa CS 4 2.02 Damarwulan CS 5 2.03 Menak Cina CS 6 3.01 Kakawin Bharatayuddha (Bratayuda Kawi) CS 7 3.02 Kakawin Bharatayuddha (Bratayuda Kawi) CS 9 3.03 Ambiya CS 10 4.01 Kakawin Bharatayuddha CS 11a 4.02 Menak Lare CS 13 4.03 Babad Tanah Jawi CS 14a 5.01 Babad Tanah Jawi CS 14b 5.02 Babad Tanah Jawi CS 14c 6.01 Babad Tanah Jawi CS 14d 6.02 Babad Tanah Jawi CS 14e 7.01 Kraton Surakarta, Deskripsi CS 17 7.02 Tedhak Dalem PB IX Dhateng Tegalganda CS 18 7.03 Serat Warni-warni CS 19 7.04 Babad Dipanagara lan Babad Nagari Purwareja KBG 5 8.01 Platuk Bawang, Serat CS 20 8.02 Wulang Reh CS 21 8.03 Cabolek, Serat CS 22 8.04 Kancil CS25 8.05 Carakabasa CS 27 8.06 Manuhara, Serat CS 29 8.07 Pawulang Ing Budi, Serat CS 30 8.08 Babad Dipanegara CS 31a 8.09 Dalil, Serat CS 28 9.01 Kraton Surakarta, Deskripsi CS 32 9.02 Primbon Matan Sitin CS 33 9.03 Harun ar-Rasyid, Cerita CS 34 9.04 Suluk Sukarsa CS 35 9.05 Murtasiyah CS 36 9.06 Salokantara CS 37 9.07 Panitipraja lsp CS 38 9.08 Babasan Saloka Paribasan CS 39 9.09 Babad Siliwangi CS 40 9.10 Dasanama Kawi Jarwa (Cirebonan) CS 42 9.11 Primbon Br 139 9.12 Pantitipraja lap KBG 343 10.01 Babad Dipanegara CS 31b 10.02 Babad Tanah Jawi (Adam - Jaka Tingkir) KBG 7a 11.01 Babad Tanah Jawi KBG 7c 11.02 Babad Tanah Jawi KBG 7d 11.03 Babad Tanah Jawi KBG 7e 11.04 Purwakanda Br 103a 12.01 Purwakanda Br 103b 12.02 Purwakandha Br 103c 12.03 Purwakandha Br 103d Reel no.
    [Show full text]
  • Fungsi Serta Makna Simbolik Gamelan Sekaten Dalam Upacara Garebeg Di Yogyakarta A.M
    Perpustakaan Universitas Indonesia >> UI - Tesis S2 Fungsi Serta Makna Simbolik Gamelan Sekaten dalam Upacara Garebeg di Yogyakarta A.M. Susilo Pradoko Deskripsi Dokumen: http://www.digilib.ui.ac.id/opac/themes/libri2/detail.jsp?id=81580 ------------------------------------------------------------------------------------------ Abstrak Penelitian ini bertujuan untuk mengungkapkan fungsi serta makna-makna simbolik gamelan sekaten bagi masyarakat pendukungnya dalam upacara Garebeg Mulud di Yogyakarta. Metode yang dipergunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan holistik. Pengumpulan data diperoleh melalui: studi literatur, wawancara dan observasi partisipasi serta perolehan data melalui camera video dan foto. Teknik analisa data dengan interpretasi makna, fungsional, dan causal serta analisis isi dari permainan musik gamelan serta teknik garap gendhingnya hingga menemukan inferensi-inferensi. Hasil inferensi-inferensi ini kemudian divalidasikan dengan para tokoh masyarakat pendukungnya serta key informan. Hasil penelitian menunjukkan sebagai berikut: Ternyata gamelan berfungsi bagi raja, ulama serta bagi masyarakat. Fungsi gamelan bagi Raja adalah: 1. Sebagai pengakuan atas kebesaran dan kekuasaan raja. 2. Sarana memperkokoh kerajaan serta kolektifitas sosial. Sedangkan fungsi gamelan sekaten bagi Ulama adalah: Sebagai sarana untuk penyebaran agama Islam, syiar Islam. Fungsi bagi masyarakat adalah: 1. Mendapatkan kesejahteraan ekonomi, kesehatan badan dan jiwanya. 2. Sarana untuk hiburan dan rekreasi. Gamelan sekaten merupakan sub sistem simbol yang mewujudkan gambaran kolektif masyarakat pendukungnya yang memiliki makna proyektif tentang ajaran-ajaran untuk berperilaku dalam masyarakatnya. Gamelan sekaten memiliki makna ajaran-ajaran tentang: Ketuhanan, asal dan tujuan hidup manusia (sang/can paraning dumadi), harmonis , rukun, olah kanurasan, sabar, tepo seliro, go tong royong serta tatanan sopan santun yang sesuai dengan cara pandangan masyarakat pendukungnya untuk berperilaku dalam menanggapi kehidupannya. .
    [Show full text]
  • 2477-6866, P-ISSN: 2527-9416 Vol.4, No.1, April 2019 (Special Issue), Pp
    International Review of Humanities Studies www.irhs.ui.ac.id, e-ISSN: 2477-6866, p-ISSN: 2527-9416 Vol.4, No.1, April 2019 (Special Issue), pp. 212-224 INTERPRETATION OF IDEOLOGICAL MEANING OF KI AGENG GRIBIG CEMETERY COMPLEX STRUCTURE IN JATINOM, KLATEN, CENTRAL JAVA, INDONESIA Darmoko Universitas Indonesia [email protected] ABSTRACT The cemetery complex of Ki Ageng Gribig (KAG) in Jatinom, Klaten, Central Java, Indonesia as a cultural resource contains a number of interesting texts for discussion. The text of cultural objects, ceremonial, Javanese idioms, and narrative texts containing the history of KAG have not been thoroughly worked out and presented by researchers to the community as a result of integrated and complex research. The existence of complex texts makes the KAG cemetery special among other cemeterys in Java. The construction of the text of cultural objects is structured in such a way as to follow the idea of the status and role of KAG in the past. KAG is seen as a saint (guardian), descendant of King Brawijaya king of Majapahit (Hindu symbol) and Sunan Giri (Islamic symbol). KAG as a symbolic expression of Java combines the concept of Hindu and Islamic thought. As an Islam, KAG positioned itself on a moderate Javanese Islamic ideology by preserving and perpetuating tradition by protecting itself from the understanding of Arabic Islamic symbolized by Shaykh Ibrahim (successfully defeated in a fight). The concept of moderate Javanese Islamic thought in KAG is expressed on the entire narrative text and cultural objects contained within the cemetery complex. The complex of the cemetery as a meaningful text is sustained by the relation of other text elements within its ideological structure.
    [Show full text]
  • The Islamic Traditions of Cirebon
    the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development.
    [Show full text]
  • Partisipasi Masyarakat Kampung Kauman Pada Tradisi Sekaten Di Keraton Yogyakarta
    Endogami: Jurnal Ilmiah Kajian Antropologi Vol. 3 No. 2 : Juni 2020 E-ISSN : 2599-1078 Partisipasi Masyarakat Kampung Kauman pada Tradisi Sekaten di Keraton Yogyakarta Rosa Novia Sapphira 1, Eko Punto Hendro 1, Amirudin 1 1Program Studi Antropologi Sosial, Fakultas Ilmu Budaya, Universitas Diponegoro Jl. Prof. Sudharto, SH, Kampus Tembalang Semarang – 50275 E-mail: [email protected]; E-mail: [email protected]; E-mail: [email protected] Abstract The existence of Sekaten tradition in The Yogyakarta Palace is one form of Javanese cultural heritage that is still preserved by the community until this day. According to the history, the emergence of Sekaten Tradition was not only to celebrate the birthday of the Prophet Muhammad, but also an initiation by Wali Sanga as an effort to spread the religion of Islam. The phenomenon of religious and cultural relations can be seen directly in the Sekaten Tradition held in Yogyakarta and its relation to the Kauman Yogyakarta Community. In fact, Sekaten with mystical traditional colors still exist in Kauman Village, where the majority of their people are identical with Islam and Muhammadiyah. They were accepted Sekaten's presence, even participated in those celebration. So that, the Sekaten tradition which always smells things that are forbidden by Islam, can continue to run well in every year. Kata Kunci: Traditional Ritual, Tradisional, Sekaten Tradition, Kauman, Ngayogyakarta Palace 1. Pendahuluan Upacara tradisional ialah kegiatan sosial yang melibatkan para warga masyarakat dalam usaha mencapai tujuan keselamatan bersama. Kelestarian dari upacara tradisional dipengaruhi oleh tujuan dan fungsi upacara itu sendiri bagi kehidupan masyarakat pendukungnya, sehingga upacara tradisional dapat mengalami kepunahan apabila tidak memiliki fungsi sama sekali di dalam kehidupan masyarakat pendukungnya (Suratmin, 1991-1992: 1).
    [Show full text]
  • Program Studi Interdisciplinary Islamic Studies Konsentrasi Kajian Komunikasi Dan Masyarakat Islam
    ANAK MUDA, DAKWAH JALANAN DAN FRAGMENTASI OTORITAS KEAGAMAAN: Studi Atas Gerakan Dakwah Pemuda Hijrah dan Pemuda Hidayah HALAMAN JUDUL Oleh: Muhamad Ibtissam Han NIM: 1620010052 TESIS Diajukan kepada Pascasarjana UIN Sunan Kalijaga Untuk Memenuhi Salah Satu Syarat guna Memperoleh Gelar Master of Arts (M.A.) Program Studi Interdisciplinary Islamic Studies Konsentrasi Kajian Komunikasi dan Masyarakat Islam YOGYAKARTA 2018 ABSTRAK Tesis ini mengkaji gerakan dakwah di kalangan anak muda di Bandung, dengan studi kasus Shift Gerakan Pemuda Hijrah dan Pemuda Hidayah. Penelitian ini berkontribusi dalam studi mengenai diseminasi otoritas keagamaan, terutama yang beredar di kalangan anak muda. Penelitian ini adalah studi kualitatif dengan menggunakan metode etnografi selama kurang lebih tiga bulan dengan melakukan serangkaian wawancara mendalam terhadap para aktivis juga jamaah, baik itu dari komunitas Shift Pemuda Hijrah maupun komunitas Pemuda Hidayah, serta partisipasi observasi dengan mengikuti berbagai kegiatan yang mereka selenggarakan. Tesis ini menunjukkan bahwa terdapat kesinambungan antara gerakan dakwah yang dipelopori oleh Shift dengan gerakan yang pernah ada sebelumnya di Bandung, yaitu masjid masih menjadi sentral dalam gerakan dakwah. Namun terdapat juga perubahan dari gerakan sebelumnya yaitu aktor-aktor yang berperan penting dalam gerakan tidak lagi berasal dari tokoh yang memiliki pengakuan di bidang keagamaan baik secara figur pribadi maupun afiliasi dengan lembaga agama yang memiliki otoritas. Mereka justru lahir dari komunitas subkultur anak muda. Perbedaan latar belakang komunitas di kalangan anak muda yang berkaitan dengan perbedaan budaya dan kelas sosial membuat aspirasi mereka berbeda. Upaya akomodasi terhadap aspirasi yang berbeda tersebut melahirkan gerakan dakwah jalanan yang semakin beragam. Pada akhirnya otoritas yang dimiliki oleh figur maupun gerakan tidak terpusat pada satu ustaz dan satu gerakan tetapi menyebar kepada banyak ustaz dan juga gerakan sekaligus menyempit pada segmentasi audiensi tertentu.
    [Show full text]
  • I:\Zakiyuddin B\Jurnal\Ijims\12
    Indonesian Journal of Islam and Muslim Societies Vol. 6, no.2 (2016), pp. 161-184, doi : 10.18326/ijims.v6i2.161-184 Common identity framework of cultural knowledge and practices of Javanese Islam Sulistiyono Susilo Diponegoro University Semarang e-mail: [email protected] DOI: 10.18326/ijims.v6i2.161-184 Ibnu Syato State University of Islamic Studies of Walisongo, Semarang e-mail: [email protected] Abstract Previous literatures apparently argued that Javanese Islam is characterized by orthodox thought and practice which is still mixed with pre-Islamic traditions. By using approach of the sociology of religion, this article tries to explain contextualization of Islamic universal values in local space. The results showed that synthesis of orthodox thought and practice with pre-Islamic traditions is doubtless as a result of interaction between Islam and pre-Islamic traditions during the Islamization of Java. In addition, this study found the intersection of Islam and Javanese culture in the terms of genealogy of culture, Islamic mysti- cism, orientation of traditional Islamic teachings, and the conception of the power in Javanese kingdom. Since kejawen practices accordance with Islamic mysticism can be justified by the practice of the Muslims. Thus the typology of the relationship between Islam and Javanese culture are not contradictory but dialectical. Finally, a number of implications and suggestions are discussed. 161 IJIMS, Indonesian Journal of Islam and Muslim Societies, Volume 6, Number 2, December 2016: 161-184 Berbagai literatur sebelumnya mengenai studi Islam di Jawa umumnya berpendapat bahwa Islam Jawa ditandai dengan pemikiran dan praktek yang masih tercampur dengan tradisi pra-Islam.
    [Show full text]
  • Expanding the Indonesian Tarbiyah Movement Through Ta‘Āruf and Marriage
    Al-Jāmi‘ah: Journal of Islamic Studies - ISSN: 0126-012X (p); 2356-0912 (e) Vol. 54, no. 2 (2016), pp.337-368, doi: 10.14421/ajis.2016.542.337-368 EXPANDING THE INDONESIAN TARBIYAH MOVEMENT THROUGH TA‘ĀRUF AND MARRIAGE Suaidi Asyari*; M. Husnul Abid** *, ** State Institute for Islamic Studies (IAIN) Sulthan Thaha Saifuddin Jambi, Indonesia email: [email protected] Abstract This paper will shed light into the most current phenomena of how Islamist groups create and expand their influence and membership. In view of the Islamists like the Indonesian Tarbiyah movement, Islamisation of society and the state is the ultimate goal to be achieved. Families become the most important means of Islamisation. If all families have been successfully made “Islamic”, people and the country will follow suit. Preparing the family as the basis of making up society and the establishment of an Islamic state is, therefore, urgent. One of the ways is to match young men and women to get married through taʻāruf or “Islamic introduction”, which goes against the very popular trend of dating among youths nowadays. In addition to be practiced within Tarbiyah members, marriage is also promoted to the larger public. This group of Islamists use most contemporary modern media to expand their influence. By doing so, this kind of movement will have a tremendous and strong socio-political implication in the long run of Indonesian politics. [Tulisan ini mengkaji fenomena kontemporer tentang bagaimana sebuah kelompok (Gerakan Tarbiyah) membentuk dan meluaskan pengaruh serta keanggotaannya. Kelompok Islam tersebut melihat bahwa Islamisasi masyarakat dan Negara merupakan tujuan utama yang harus dicapai termasuk yang terpenting adalah keluarga.
    [Show full text]
  • The Prospect of IORA Comprehensive Economic Partnership Agreement (CEPA)
    The Prospect of IORA Comprehensive Economic Partnership Agreement (CEPA) 2017 Center for Policy Analysis and Development Asia Pacific and Africa Region Ministry of Foreign Affaris of The Republic of Indonesia Chief Editor Dr Siswo Pramono, LL.M, Policy Analysis and Development Agency (PADA), Ministry of Foreign Affairs of the Republic of Indonesia 1 Published by Center of Policy Analysis and Development Agency on Asia Pacific and Africa Regions, Ministry of Foreign Affairs of the Republic of Indonesia on 2017 Central Jakarta 10110 Indonesia E-mail: [email protected] Printed by ©2017 Badan Pengkajian dan Pengembangan Kebijakan 2 Table Of Contents Section 1: Introduction ..................................................................................... 12 Introduction ....................................................................................... 12 Research Focus............................................................................... 13 Research Questions : ...................................................................... 13 Method Of Research : ..................................................................... 13 Section 2: ............................................................................................................ 14 Chapter II ........................................................................................ 14 Measuring Economic Cooperation In Indian Ocean Rim: ............... 14 An Illustrated Sketch About Regional Architecture ......................... 14 Iora Is To Promote A
    [Show full text]
  • Why Are Indonesians Prone to Support the Islamic State of Iraq and Syria?
    WHY ARE INDONESIANS PRONE TO SUPPORT THE ISLAMIC STATE OF IRAQ AND SYRIA? Karen Savitri Universitas Pelita Harapan, Tangerang [email protected] ABSTRACT Negara Islam Irak dan Syam, atau lebih dikenal sebagai ISIS, mendeklarasikan dirinya sebagai sebuah khilafah, atau negara Islam, dengan Abu Bakar Al-Baghdadi sebagai Khalifah atau pemimpin atas segala umat Muslim, pada tahun 2014. Dalam aksinya, mereka membunuh banyak orang, merugikan harta benda, serta membuat kerusakan infrastruktur dari wilayah kekuasaannya di Timur Tengah sampai dengan Asia Tenggara. Kabar kekerasan ISIS terdengar melalui media massa, dari internet, dalam artikel berita, dan didiskusikan di media sosial. Namun, dengan segala informasi mengenai kekejaman ISIS, mengapa masih ada orang Indonesia yang mendukung ISIS? Apa yang membuat mereka membenci orang-orang kafir? Apa yang memotivasi mereka untuk berjuang demi ISIS, bahkan sampai rela untuk kehilangan nyawa? Penelitian ini, dengan mengaplikasikan teori konstruktivisme, mendiskusikan kisah sejarah Indonesia dan faktor sosial yang mendasari alasan orang Indonesia mendukung ISIS. Dengan metode penelitian kualitatif, data dikumpulkan melalui interview dan studi literatur dari buku dan artikel penelitian. Peneliti mendiskusikan total 6 (enam) faktor pendorong dan penarik, mulai dari kisah sejarah, radikalisme di Tanah Air, kecendrungan orang Muslim di Indonesia, dan generasi milenial. Keywords: Radicalization, extremism, ISIS, Indonesia 1. Introduction Since the Islamic State of Iraq and Indonesians, including women
    [Show full text]