By R. Lukens-Bull
Based on wide ethnographic study, this e-book examines how the Islamic group in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalisation, and a intended conflict of civilizations. The pesantren group, so-called since it is based round an instructional establishment referred to as the pesantren, makes use of schooling as a critical area for facing globalization and the development and upkeep of an Indonesian Islamic identification. even if, the community's efforts to strive against with those matters expand past schooling into the general public sphere mostly and in particular within the zone of management and politics. The case fabric is used to appreciate Muslim suggestions and responses to civilizational touch and clash. students, knowledgeable readers, and complex undergraduates attracted to Islam, spiritual schooling, the development of non secular id within the context of nationwide politics and globalization will locate this paintings useful.
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Additional resources for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java
The landscape of Tebu Ireng proudly proclaims that both normative piety and mysticism must be part of modern life and Indonesian statehood, and it demands that they be placed firmly at the center. The Mosque In Islam, a mosque defines a community because it is the center of prayer, and praying together defines a community. The nature and shape of the mosque says something about the community. The mosque is of the distinctive three-tiered pagoda roof style found in Indonesia (Java and Lombok) and Kerala (Woodward 1989:55–56).
Many fear that the pesantren world will face a moral crisis if the moral and religious education in pesantren is not guarded. However, the demand for general education has forced many in the pesantren world to ask themselves what the future of pesantren education is. Will it continue to be exclusively religious and create ulama? Or will it be mostly secular, with enough religious training to create a religious and moral workforce? This is the core of the discourse about pesantren education. The process of negotiating modernity and tradition in this community starts with education and so shall this volume.
He is said to have possessed unusual intelligence and by the age of 12 was teaching in his father’s pesantren (Dhofier 1995:2). According to legend, after serving Kyai Kholil of Bangkalen, Madura THE “HOUSE” THAT CHANGE BUILT 27 for several years, he had his master’s considerable knowledge mystically transferred to him by a blow to the head. Following this episode, Hasyim Asyari studied in Mecca for eight years under some of the most notable Islamic figures of the nineteenth century (Dhofier 1995:3, 8; Rachman 1997:215).