Categorizing Muslims in Postcolonial Indonesia

This paper categorizes Muslim beliefs and practices in postcolonial Indonesia—santri-abangan-priyayi, traditionalist-modernist, political-cultural, fundamentalist-liberal, great-little tradition, and global-local—and argues that, far from being fixed, they must be situated in context. Such a typolog...

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Main Author: Muhamad Ali
Format: Article
Language:English
Published: Université de Provence 2007-12-01
Series:Moussons
Subjects:
Online Access:http://journals.openedition.org/moussons/1746
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spelling doaj-b2eb9aacf395482dbcda0f12716ad7282020-11-25T02:45:41ZengUniversité de ProvenceMoussons1620-32242262-83632007-12-0111336210.4000/moussons.1746Categorizing Muslims in Postcolonial IndonesiaMuhamad AliThis paper categorizes Muslim beliefs and practices in postcolonial Indonesia—santri-abangan-priyayi, traditionalist-modernist, political-cultural, fundamentalist-liberal, great-little tradition, and global-local—and argues that, far from being fixed, they must be situated in context. Such a typology must consider contingency, diversity, and complexity, shaped by various factors. The terms santri and abangan are useful to identify fractions of the Muslim population in Java, but are not relevant in other islands. Santri, originally the students in religious schools (pesantren), now encompasses the wider category of the pious Muslims, whereas abangan refers to nominal Muslims. The two groups have a dynamic relationship, including its politicization in contemporary Indonesia. The traditionalist vs. modernist contrast, influenced by colonialism and the modernization theory, has prevailed, but Muslim groups often perceive their difference in non-fundamental religious matters, rather than in terms of tradition vs. modernity. The political vs. cultural Muslim contrast is between groups that stress politics and groups that do not, but many political Muslims are involved in cultural activities, as many may shift from political to cultural activism. The fundamentalist vs. liberal contrast, referring to the stricter vs. freer interpretation of Islam, emerged from Western and global circumstances, but such fundamentalism and liberalism have various meanings, including political. The contrast of the great vs. little tradition is also problematic if static situations, either “backward” or “civilized,” are implied. Finally, the contrast of local vs. global Islam reflects the impact of processes of globalization and localization, although it is also contingent.http://journals.openedition.org/moussons/1746IndonesiaJavaIslamIslamic traditionscultural Islampolitical Islam
collection DOAJ
language English
format Article
sources DOAJ
author Muhamad Ali
spellingShingle Muhamad Ali
Categorizing Muslims in Postcolonial Indonesia
Moussons
Indonesia
Java
Islam
Islamic traditions
cultural Islam
political Islam
author_facet Muhamad Ali
author_sort Muhamad Ali
title Categorizing Muslims in Postcolonial Indonesia
title_short Categorizing Muslims in Postcolonial Indonesia
title_full Categorizing Muslims in Postcolonial Indonesia
title_fullStr Categorizing Muslims in Postcolonial Indonesia
title_full_unstemmed Categorizing Muslims in Postcolonial Indonesia
title_sort categorizing muslims in postcolonial indonesia
publisher Université de Provence
series Moussons
issn 1620-3224
2262-8363
publishDate 2007-12-01
description This paper categorizes Muslim beliefs and practices in postcolonial Indonesia—santri-abangan-priyayi, traditionalist-modernist, political-cultural, fundamentalist-liberal, great-little tradition, and global-local—and argues that, far from being fixed, they must be situated in context. Such a typology must consider contingency, diversity, and complexity, shaped by various factors. The terms santri and abangan are useful to identify fractions of the Muslim population in Java, but are not relevant in other islands. Santri, originally the students in religious schools (pesantren), now encompasses the wider category of the pious Muslims, whereas abangan refers to nominal Muslims. The two groups have a dynamic relationship, including its politicization in contemporary Indonesia. The traditionalist vs. modernist contrast, influenced by colonialism and the modernization theory, has prevailed, but Muslim groups often perceive their difference in non-fundamental religious matters, rather than in terms of tradition vs. modernity. The political vs. cultural Muslim contrast is between groups that stress politics and groups that do not, but many political Muslims are involved in cultural activities, as many may shift from political to cultural activism. The fundamentalist vs. liberal contrast, referring to the stricter vs. freer interpretation of Islam, emerged from Western and global circumstances, but such fundamentalism and liberalism have various meanings, including political. The contrast of the great vs. little tradition is also problematic if static situations, either “backward” or “civilized,” are implied. Finally, the contrast of local vs. global Islam reflects the impact of processes of globalization and localization, although it is also contingent.
topic Indonesia
Java
Islam
Islamic traditions
cultural Islam
political Islam
url http://journals.openedition.org/moussons/1746
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