By R. Lukens-Bull
In keeping with broad ethnographic examine, 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 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 area for facing globalization and the development and upkeep of an Indonesian Islamic identification. in spite of the fact that, the community's efforts to combat with those matters expand past schooling into the general public sphere generally 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 spiritual id within the context of nationwide politics, and globalization will locate this paintings invaluable.
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Extra info for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java (Contemporary Anthropology of Religion)
Thursday nights or the eves of Friday are special in Islam. In Javanese Islamic practice, at least, days are reckoned to be from sunset to sunset and so Thursday night begins the Sabbath day of Friday. Beyond Java, special observances are found in Iran (Mottahedeh 1985:138) and elsewhere. As mentioned, one reason a saint’s grave is visited is to absorb his barakah. Another explanation for making pilgrimage to graves is the efficacy of prayers made there. Several kyai and ustadh explained to me that the dead saint serves as an intermediary.
The message is clear: modern conveniences are acceptable as long they are kept in their proper place. The Mosque–Graveyard Complex: The Sacred Center Mircea Eliade, citing Levy-Bruhl, suggests that a space may be sacred because a mythical hero did something or built something there. Further the hero may even be buried there (1958:367). Hasyim Asyari is recognized as both a national hero and as a Sufi saint. He and his sons built a school of international repute. He and a number of family members are buried inside pesantren grounds.
Similarly Pederson reports that in early Islam, tombs were seen as places where “prayer is heard” (1953:335). Another popular practice at the Tebu Ireng graves involves copies of the Qur’an. People will take a copy that has been at the graves, absorbing barakah, and leave a replacement copy. The mosque–graveyard complex forms the physical and symbolic center of the pesantren. This complex is, then, representative of traditional Javanese Islamic piety. It reflects three dimensions of piety: shariah, scholarship, and mysticism.