Islam in Provincial Indonesia: Middle Class, Lifestyle, and Democracy

Hasan, Noorhaidi

doi:10.14421/ajis.2011.491.119-157

Cited by 8 publications

(14 citation statements)

References 4 publications

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“…However, the practice of shari'a banking tends to simplify Islam as a material procession rather than spiritual pursuit (Utama, 2012). In this way, Islam has been commodified (Fealy & White, 2008;Kitiarsa, 2008), in the sense that Islamic products are not genuinely shaped to honour religious practice and sentiment, but rather, are more profit-driven (Hasan, 2011). The commodification of religion as an aspect of business practice brought about a shifting understanding of religious identity among Muslims.…”

Section: New Middle-class Muslim Preferences In Educationmentioning

confidence: 99%

“…This paper shows that pesantren are also following this new trend. In providing new Islamic educational alternatives, traditional Islamic education providers are responding to the shifting choices of parents -the domination of pesantren education (Hasan, 2011) is diminishing with the proliferation of integrated Islamic schools (Jaringan Sekolah Islam Terpadu/JSIT)…”

Section: A Introductionmentioning

confidence: 99%

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Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)

Hidayah

2021

Qijis

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<p>Research about Islamic educational institutions, the market and the rise of the new Muslim middle-class in Indonesian society has mainly focused on schools. Its correlation with pesantren (Islamic boarding schools) as Islamic education providers has not yet been deeply portrayed. This paper aims to identify changes in pesantren management practices in relation to the growth of the Muslim middle-class and questions whether pesantren management practices intended to cater for the middle-class segment of society can be categorized as commodification or as acts of pious neoliberalism. As a preliminary examination, this paper was based on extensive literature and media research, interviews with teachers and parents in pesantren, and non-participant observation. This research highlights three different strategies developed by pesantren to respond to the growing size of the Muslim middle-class in Java, Indonesia: ‘developing’, ‘inserting’ and ‘creating’ new pesantren education programs. Three models are highlighted here in three select pesantren in Java: Firstly, a pesantren established and designed to accommodate middle-class Muslims that employs an approach that is an amalgamation between religious education and international educational standards. Secondly, a well-established traditional pesantren which built new ‘elite’ buildings to respond to demand from middle-class Muslims. And thirdly, a pesantren that targets urban middle-class students of all ages who have limited religious knowledge and which mainly focuses on a tahfidz program (memorizing of the Qur’an) through creating a ‘friendly’ image of learning the Qur’an. These pesantren maintain a deeply religious curriculum similar to traditional pesantren and provide good facilities for students but charge high fees for education, and as such may connotate a commodification practice. Using Mona Atia’s concept of pious neoliberalism, the writer questions whether the fusion of religious practices of any kind, commodification and adjustment to market logic, in this context, might be better understood as pious neoliberalism. In this sense, the commodification practices in the examples offered here should not always bear a pejorative meaning. While admitting that global changes have introduced new challenges to the Muslim community and in relation to Islamic education, it is hoped that this article will encourage further discussion and investigation on the subject of the changing nature of provision and management of Islamic educational institutions, in particular pesantren, in Indonesia.</p>

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Section: New Middle-class Muslim Preferences In Educationmentioning

confidence: 99%

Section: A Introductionmentioning

confidence: 99%

Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)

Hidayah

2021

Qijis

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“…Salafis tailor their consumption patterns and da'wa, selecting preachers and the magazines or websites they access so as to socially demarcate themselves as members of a particular segment of the Salafi movement, which is educated and modern. As both Hasan and Muzakki have argued, Islam in Indonesia has become a symbolic commodity that is selected by followers in order to reify their own identity within a social group (Hasan, 2009(Hasan, , 2011Muzakki, 2008). The very process of picking and consuming goods becomes 19 Moreover, the lack of questions, I believe, was linked to a general uncertainty as to how an Ustadz would be received in such an environment.…”

Section: A Modern Muslim Identitymentioning

confidence: 99%

“…The perceived success of Yufid and the YBPM is linked to the creation of what Bonnefoy, engaging with the work of Howard Becker, has termed Salafi ‘moral entrepreneurs’ (Bonnefoy, 2011: 84), which refers to those who encourage their specific religious ideals through the idea of Muslim business in the modern capitalist market. 15 They tap into processes of religious commodification that have become ever more popular amongst urban Indonesian Muslims (Fealy, 2008; Hasan, 2009, 2011; Jones, 2007; Lukens-Bull, 2008; Muzakki, 2008). Indeed, Salafis are adept at promoting their religious principles through an array of commodities such as t-shirts, bags, stickers and badges, which mix popular imagery and religious quotations (which are often advertised on Yufid websites or within Pengusaha Muslim ).…”

Section: Da’wa Social Media and Ideas Of Businessmentioning

confidence: 99%

Salafi activism and the promotion of a modern Muslim identity

Chaplin

2018

South East Asia Research

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Indonesia has witnessed the emergence of a market of Islamic goods, services and media platforms that have catalysed a qualitative shift in the ways individuals come to express their religious convictions. Salafi Islam is no exception to this transformation, and this article provides a case study of contemporary Salafi propagation amongst Yogyakarta’s students and graduates. Through description and analysis of campus based religious lectures, websites, magazines and fashion outlets linked to the al-Atsary Islamic Education Foundation, this article explores the intricacies of campus affiliated da’wa. Linked to a ‘literalist’ interpretation of Islam reliant on scholars in Saudi Arabia, Salafism is frequently denounced as foreign to Indonesian norms. Yet, while activists do indeed promote a rigid adherence to Islamic tenets, they also align Islamic values to concerns with a modern Muslim identity. By framing Salafism as sensitive to ideas of professional employment, while juxtaposing it against images of a less well-educated rural Islam, they have thus have created a unique strand of urban Salafi propagation.

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“…27 When Walid bin Abdul Malik wanted to revoke the nomination of Sulaiman as his successor in favour of his own son, Umar bin Abdul Aziz vehemently opposed the move, resulting in his emprisonment. 28 Remaining in prison for three years, he was finally released based on someone's recommendation. When Sulaiman did finally succeed Walid, he felt obliged to Umar for his sacrifice.…”

Section: A Brief Note On the Life Of Umar Bin Abdul Azizmentioning

confidence: 99%

Boko Haram’s Claim to an Islamic Caliphate: Is it Creditable?

Fahm

2017

ICR Journal

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As Boko Haram tries to establish a new caliphate, while imposing Shariah law and persecuting and kidnapping young girls, it is timely to enquire into both the workings of the early caliphate and the role an Islamic state should play in the world. The aim of this paper is both to counter Boko Harams approach to the caliphate and examine the administration of Umar bin Abdul Aziz (715-717CE). The article is qualitative, permitting a descriptive and historical approach. This study examines Umar bin Abdul Aziz as a devoted Muslim who set new standards for what a Muslim ruler should be like. This study suggests that, despite Muslim dreams of a return of the caliphate, this concept means different things to different people. While Boko Haram violently struggles for power, Islam encourages sovereignty based on honour and gained through better actions and faith.

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Islam in Provincial Indonesia: Middle Class, Lifestyle, and Democracy

Abstract: Islamic

Cited by 8 publications

References 4 publications

Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)

Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)

Salafi activism and the promotion of a modern Muslim identity

Boko Haram’s Claim to an Islamic Caliphate: Is it Creditable?

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