TOWARDS A RELIGIOUSLY HYBRID IDENTITY? The Changing Face of Javanese Islam

Hilmy, Masdar

doi:10.15642/jiis.2018.12.1.45-68

Cited by 9 publications

(9 citation statements)

References 9 publications

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“…Kejawen tradition is a Javanese life guide that contains a philosophy of life, shared collective knowledge, and universal teachings of goodness embraced by the Javanese people (Hilmy, 2018;Muttaqin, 2014). Kejawen differs from a relatively religious abangan compared to abangan that tends to syncretism (Askuri & Kuipers, 2019;Geertz, 1983;M.…”

Section: Resultsmentioning

confidence: 99%

The Acculturation Dynamics of the Sekaten Tradition in Modern Indonesia

Karim

Raya

2022

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This article examines the socio-religious dynamics behind the traditional sekaten held by two large palaces (keraton) of Javanese (Surakarta keraton and Yogyakarta keraton). This phenomenon is unique. Sekaten is a local traditional cultural performance, which combines Islam with Javanese culture. The current dynamics of acculturation make tourism opportunities. Using a qualitative approach and historical and ethnographic methods, data were collected through in-depth observations during the sekaten celebration at the Yogyakarta Palace. The results indicate that in the past the sekaten tradition functioned as a ‘religious institution’, which made the Surakarta palace and the Yogyakarta palace the two symbols of the strongest Islamic empire in Java. This research contributes that the local Islamic tradition in the past has undergone a paradigm shift, although the tradition has been preserved until the modern era. In the modern context, local cultural traditions have changed and created economic value through cultural tourism destinations supported by local governments. Keywords: sekaten, local traditions, Islam, dynamics, commodities

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Section: Resultsmentioning

confidence: 99%

The Acculturation Dynamics of the Sekaten Tradition in Modern Indonesia

Karim

Raya

2022

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“…One can accept local traditions as long as they do not conflict with Islamic teaching s (Suciati and Erzard, 2018: 53). This is a form of Indonesian Is l amic society that has experienced improvement through acculturation and depth of religious understanding (Hilmy, 2018: 67, Burhan i , 2017. Understanding theology that is applicable in the life of Islamic society is the main need, as well as criticism of classical theology (Qomar, 2015: 223).…”

Section: Resultsmentioning

confidence: 99%

The Role of Pesantren in Guarding the Islamic Moderation

Hafidz

2021

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The purpose of this study is to answer the research questions on how pesantren Al Ittihad guards the Islamic moderation inherited from the previous generation in this globalization era, what aspects of moderation are carried out and how to implement them. To answer these two research questions, the researcher used technique of data collection through interview, documentation and observation. Based on the results of documentation and interview with kyai, alumni and administrator of pesantren, it produced comprehensive information. After collecting the data, the researcher analyzes by steps, namely data reduction, data display, data verification and conclusions. There are two conclusions in this study. First, there are four types of programs run by pesantren Al Ittihad in guarding the Islamic moderation in Indonesia. First, the teaching of a classical book as a medium for the transformation of Islamic sciences. Second, the implementation of extra-educational activities and pesantren teaching in the form of speech, negotiation, ziarah kubur, yasinan, mujahadah, Al Barjanji, manaqib, and tahlil. Third, establishing formal school in the pesantren for santri and the community around it. Fourth, inviting government and community leaders who have moderate Islamic understanding. Second, the moderation carried out by pesantren Al Ittihad covers the fields of religious thought, education, Islamic rites, tolerance, politics, economics and tradition and culture

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“…Both kejawen and Muslim groups continue to hold various rituals on a grander scale and perform new rituals that attract public attention, such as performing cultural rituals (Hudayana, 2021 ). Another study in Java has closely observed the shift in identity from abangan to Muslim (Hilmy, 2018 ; Natsir & Jinan, 2018 ). This identity has shifted due to higher literacy on Islamic teachings among Javanese Islamic communities; thus, they have begun to adopt more Islamic rituals and belief systems (Hilmy, 2018 ; Natsir & Jinan, 2018 ).…”

Section: Literature Reviewmentioning

confidence: 86%

“…Another study in Java has closely observed the shift in identity from abangan to Muslim (Hilmy, 2018 ; Natsir & Jinan, 2018 ). This identity has shifted due to higher literacy on Islamic teachings among Javanese Islamic communities; thus, they have begun to adopt more Islamic rituals and belief systems (Hilmy, 2018 ; Natsir & Jinan, 2018 ). Muslim identity is increasingly accepted in Indonesian society and is presented as a popular identity that provides essential meaning in improving one’s socio-economic class status.…”

Section: Literature Reviewmentioning

confidence: 86%

“…During the Reformation period (1998–present), religious and nationalist parties have continued to depend on the sentiment of the politics stream to gain votes in democratic elections (Burhani, 2017 ; Baswedan, 2004 ). However, in the New Ode era, there was no longer a trichotomy of socio-religious streams consisting of abangan, santri and priyayi as kejawen and santri had become the prominent socio-religious pillars (Hilmy, 2018 ; Burhani, 2017 ; Hefner, 2011 ). This paper explores the two categories of kejawen or Javanese Islam and shari’ah-centric piety.…”

Section: Introductionmentioning

confidence: 99%

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Identity Shift: from Javanese Islam to Shari’ah-Centric Muslims in the Trah, a kinship-based social organisation

Hudayana

2022

Cont Islam

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This article explores how Javanese identity has shifted away from Javanese Islam ( kejawen) to a more shari’ah-centric identity. This shift is evident within the trah , a Javanese bilateral decent group or social organisation consisting of generations of children, grandchildren and great-grandchildren, including spouses and subsequent descendants. Long-term observations were conducted in this research through participation in various trah activities and in-depth interviews with trah members. The research found that initially, the trah members were kejawen , namely Javanese who identify as Muslims, but who adhere to Javanese beliefs and ritual practices that have been acculturated into Islamic teachings. Kejawen have a high appreciation of Javanese art and culture as part of their identity. However, trah members began to identify with shari’ah-centric piety, having internalised various aspects of a shari’ah lifestyle that is deemed more Islamic. This shift in identity occurred during the Indonesian political Reformation era which brought freedom of expression. This freedom was manipulated by Islamic activists to fortify political positions and engender a shari’ah-centric identity. The trah has provided a platform for its members – generations of children, grandchildren and great-grandchildren – to adopt this shari’ah-centric piety.

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TOWARDS A RELIGIOUSLY HYBRID IDENTITY? The Changing Face of Javanese Islam

Cited by 9 publications

References 9 publications

The Acculturation Dynamics of the Sekaten Tradition in Modern Indonesia

The Acculturation Dynamics of the Sekaten Tradition in Modern Indonesia

The Role of Pesantren in Guarding the Islamic Moderation

Identity Shift: from Javanese Islam to Shari’ah-Centric Muslims in the Trah, a kinship-based social organisation

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