By R. Lukens-Bull

In response to broad ethnographic examine, this booklet examines how the Islamic group in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalisation, and a intended conflict of civilizations. The pesantren group, so-called since it is established round a tutorial establishment referred to as the pesantren, makes use of schooling as a relevant enviornment for facing globalization and the development and upkeep of an Indonesian Islamic identification. even though, the community's efforts to strive against with those matters expand past schooling into the general public sphere quite often and particularly within the quarter of management and politics. The case fabric is used to appreciate Muslim options and responses to civilizational touch and clash. students, informed readers, and complicated undergraduates attracted to Islam, non secular schooling, the development of non secular id within the context of nationwide politics and globalization will locate this paintings important.

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Additional info for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java (Contemporary Anthropology of Religion)

Example text

More narrow still, the community is that of ulama (Islamic scholars). These men often meet formally and informally. Formally, there are haliqoh (seminars; Arabic, halqa, study circle), Bahtsul Masail (meetings to determine religious law), mushawara (deliberations, 20 A PEACEFUL JIHAD often regarding the official structure of NU), pengajian (public sermon events to which two or more ulama may be invited). Less formally, there are life-crisis rituals for these men and their families. 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.

The mosque is of the distinctive three-tiered pagoda roof style found in Indonesia (Java and Lombok) and Kerala (Woodward 1989:55–56). Because Sunan Kalijaga, the most famous of the Wali Songo (the nine saints who brought Islam to Java) is said to have used this style of roof in building the Demak mosque, this style is called the Wali Songo style. The three tiers are said to symbolically represent shariah, Tariqah, and Hakikat (Law, Mysticism, and Truth). Like all mosques, this one is oriented toward the kabah in Mecca.

After a few years of trying to run a pesantren in such an environment, he realized that before a pesantren could succeed, the trust of the community had to be won. , a horse and buggy to run transport services). Out of gratitude, many people accepted Hasyim Asyari’s invitation to join in prayers and religious instruction. From the beginning, Tebu Ireng was involved in trying to guide Indonesia’s economic development along Islamic guidelines. Today, Tebu Ireng’s contributions in this vein are largely limited to education, although, for a time, Yusuf Hasyim served as the director of P3M, an NGO dedicated to community development through pesantren.

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