By R. Lukens-Bull
In keeping with broad 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 group, so-called since it is founded round an instructional establishment referred to as the pesantren, makes use of schooling as a relevant area for facing globalization and the development and upkeep of an Indonesian Islamic identification. besides the fact that, the community's efforts to strive against with those concerns expand past schooling into the general public sphere in most cases and particularly within the sector of management and politics. The case fabric is used to appreciate Muslim recommendations and responses to civilizational touch and clash. students, informed readers, and complex undergraduates drawn to Islam, non secular schooling, the development of non secular id within the context of nationwide politics, and globalization will locate this paintings beneficial.
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Additional resources for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java (Contemporary Anthropology of Religion)
At the next lower level, the community is the dunia pesantren (pesantren world). 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.
Abbas’ four volume Forty Religious Problems (Empat Puluh Masalah Agama) (1995) is used in many pesantren as an intermediary reference text and has been reprinted 24 times since it was first printed in the late 1960s and early 1970s. The common terms Traditionalist and Modernist, are mostly in reference to the question of ijtihad, which is most often translated as interpretation, but may be more correctly defined as “working with the sources of dogma” (Vikør 1995). Classicalists hold that the door of “interpretation” (pintu ijtihad) is closed and following the broad outlines of interpretation set forth by earlier great scholars ijtihad of the Qur’an and hadith that became the basis of the four schools of jurisprudence (madhab).
Therefore this regional ethnography focused mostly on three pesantren and the communities around them. A regional approach in ethnography is also the logical outcome of recent trends in anthropological studies of Islam. John Bowen argues that the main impediment to the anthropological study of monotheisms is that these religions do not fit well in the normal ethnographic model. The texts and rituals common to a monotheism transcend any particular locale and take the believer, and should take the ethnographer, outside the village to a “worldwide confessional community” (Bowen 1993a:185).