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By R. Lukens-Bull

In response to broad ethnographic learn, this e-book examines how the Islamic neighborhood in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalization, and a meant conflict of civilizations. The pesantren group, so-called since it is based round an academic establishment known as the pesantren, makes use of schooling as a significant area for facing globalization and the development and upkeep of an Indonesian Islamic id. besides the fact that, the community's efforts to strive against with those concerns expand past schooling into the general public sphere commonly and in particular within the region of management and politics. The case fabric is used to appreciate Muslim ideas 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 important.

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

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Also in this complex is a house that is referred to as Abdurrahman Wahid’s house, although it is occupied by a Tebu Ireng functionary. Wahid, who is the grandson of Hasyim Asyari, is the past general chairman of the NU, the largest Islamic organization in Indonesia and the past president of Indonesia. He is well known and well respected. For this reason people pointed out to me that this house was his. Later in this chapter, I will show how this purported ownership became important in a dispute over the public use of sacred space.

Airplanes, computers, the internet, television, and so forth) are morally neutral in and of themselves. On the other hand, many of the trappings of globalization, especially global popular culture, are seen as promoting a blind, self-interested consumerism that threatens to unhinge society. Imagining Modernity as Malleable In addition to seeing modernity as potentially threatening, imagining modernity also involves conceptualizing modernity as something that can be (re)invented. 2 This phrase empowers pesantren people to (re)invent modernity.

Earlier Anthropological Views of Islam in Indonesia Until recently, the dominant paradigm for the study of Java has been subtly Orientalist and anti-Islamic. It operated as if the only Islam is that of “fundamentalists,” which were often little more that shadowy specters. There was a tendency to distrust, dislike, or merely downplay Islam (Anderson 1972; Geertz 1960a; Kahin 1952). , Benda 1958; Kahin 1952:43). Geertz suggests that, in Java, there are three main social–structural nuclei: the village, the market, and the government bureaucracy.

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