By R. Lukens-Bull
According to broad ethnographic learn, this publication 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 neighborhood, so-called since it is situated round an instructional establishment known as the pesantren, makes use of schooling as a important enviornment for facing globalization and the development and upkeep of an Indonesian Islamic id. besides the fact that, the community's efforts to combat with those concerns expand past schooling into the general public sphere generally and particularly within the region of management and politics. The case fabric is used to appreciate Muslim options and responses to civilizational touch and clash. students, expert readers, and complex undergraduates drawn to Islam, spiritual schooling, the development of non secular id within the context of nationwide politics, and globalization will locate this paintings necessary.
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In keeping with wide ethnographic study, this booklet 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 neighborhood, so-called since it is headquartered round a tutorial establishment referred to as the pesantren, makes use of schooling as a crucial 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)
Prior to the twentieth century, pesantren were the only formal education institutions found in Java and in most of what is now Indonesia. They taught an almost exclusively religious curriculum to a mix of students including future religious leaders, court poets (Florida 1995), and members of the ruling class (Adas 1979; Pemberton 1994:48–49). First the Dutch, then the Nationalists, and later the Republic of Indonesia promoted an educational system that focused on science, math, and other secular subjects (Anderson 1990:132, 243).
For Friday prayers, the neighborhood men come to pray. Once the mosque has filled, the men use their prayer rugs and fill the yard, all the way back to the main gate. By praying together in this mosque, although crowded and uncomfortable, the participants are claiming membership in a community that is maintaining tradition. Another important use of the mosque is teaching. In the evenings, the mosque is still used for ngaji (the teaching of Classical Islamic texts). During school breaks, Gus Isyom, the founder’s grandson, teaches a few hundred students including santri as well as outsiders.
Experience), vocational skills training (ketrampilan), and general education (sekolah). The first three types of instruction are rigidly gender segregated. At some pesantren, general education may be coeducational following the example of the government schools, however, this has proven to be somewhat controversial. An additional, even central, component of pesantren religious education is Islamic Mysticism or Sufism. Key texts are studied and mystical practices, such as zikir (chanting religious formulae; lit.