Christiaan Snouck Hurgronje and the Foundations of Dutch Islamic Policy in Indonesia

Benda, Harry J.

doi:10.1086/238264

Cited by 77 publications

(22 citation statements)

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“…Menanggapi pendapat ini, Salim (Bloembergen & Jackson, 2006). Snouck menyarankan pemerintah Belanda untuk mengembangkan kebijakan Islam dengan memperlakukan Islam sebagai dua bagian berbeda: yaitu Islam sebagai agama dan Islam sebagai gerakan sosial politik (Benda, 1958). Terhadap Islam sebagai agama, Snouck menyarankan toleransi atau kebijakan yang netral terhadap kehidupan beragama masyarakat Aceh.…”

Section: Islam Dan Politik Identitas Acehunclassified

“…Penyebaran pendidikan sekuler melalui sistem sekolah modern dimaksudkan untuk memisahkan teologi dari pengetahuan umum untuk melemahkan gerakan-gerakan kemerdekaan rakyat Aceh, melalui pelemahan peran dayah. Pada akhirnya, Pendidikan Barat dianggap sebagai cara yang paling ampuh untuk mengalahkan pengaruh Islam di Indonesia (Benda, 1958). Di Aceh, strategi ini diwujudkan melalui pemisahan antara pengetahuan umum (sekolah) dan pengetahuan agama (dayah).…”

Section: Islam Dan Politik Identitas Acehunclassified

“…Inilah awal terjadinya dikotomi antara pendidikan agama dan sekuler di Aceh. Menurut Benda (1958) (Reid, 1979). Ini lah awal kemunduran pendidikan tradisional Aceh, khususnya dayah.…”

Section: Disamping Strategi Asosiasi Ini Pemerintahanunclassified

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Identitas Islam Dan Pendidikan Di Era Otonomi Khusus Aceh

Fitriah

2020

EDUKASI

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This article investigates education in the era of Aceh Special Autonomy from the perspective of Acehnese identity politics. The nature of education in Aceh was fundamentally a legacy of conflict, and an arena of continuous identity contestation in the course of Aceh history. This study focuses on the way the implementation of special autonomy and Islamic sharia has altered and reshaped the construction of Acehnese identity. The changes in the curriculum and the structure of education observed in this research has represented the reassertion of Islamic identity in the education of Aceh. However, this reassertion has not necessarily led to an all-Islamised education system in Aceh. Rather, this development has resulted in a hybrid education system, one which promotes a greater association and convergence between Aceh’s distinct Islamic identity and the Indonesian education secular systems. This result emphasises that Acehnese identity has experienced transformation and negotiation, that is, although Islam has and continously remained the most significant element of Acehese identity, this identity is framed as part of Indonesian national identity. Therefore, identity is not fixed, but it is flexible and negotiable, as nationalism itself is a form of shared identity. AbstrakArtikel ini menginvestigasi pendidikan pada era Otonomi Khusus Aceh dalam perspektif politik identitas masyarakat Aceh. Hakikat pendidikan di Aceh merupakan warisan dari konflik dan senantiasa menjadi ajang kontestasi identitas dalam sejarah hubungan antara Aceh dan Jakarta. Tulisan ini akan melihat sejauh mana penerapan Otsus dan Syariat Islam telah membentuk atau mengubah konstruksi identitas Aceh. Perubahan-perubahan dalam kurikulum dan struktur pendidikan sebagaimana ditemukan dalam penelitian ini telah menegaskan kembali identitas Islam dalam pendidikan Aceh. Namun demikian hal ini tidak serta merta mendorong Islamisasi menyeluruh pada sistem pendidikan Aceh. Melainkan telah terbentuk sebuah sistem pendidikan ‘hibrid’ yang menghasilkan penyatuan dan konvergensi antara identitas Islam Aceh dengan sistem pendidikan sekuler Indonesia. Hasil penelitian ini meneguhkan argumen bahwa identitas Aceh telah mengalami transformasi dan negosiasi, meskipun Islam telah dan tetap menjadi elemen penting dalam identitas Aceh, namun identitas tersebut terus menerus ternegosiasikan ke dalam identitas nasional. Identitas bukan merupakan suatu yang tetap, melainkan fleksibel dan dapat dinegosiasikan, karena nasionalisme itu sendiri merupakan sebuah bentuk berbagi identitas.

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Section: Islam Dan Politik Identitas Acehunclassified

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Identitas Islam Dan Pendidikan Di Era Otonomi Khusus Aceh

Fitriah

2020

EDUKASI

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“…The Dutch colonial administration did not legally recognize awqaf for much of the time they ruled Indonesia. In the late 18th century, this gradually changed as the influential colonial adviser Christiaan Snouck Hurgronje introduced more liberal policies toward Islam (Atmadja, 1922;Benda, 1958;Salim, 2006). Nevertheless, these colonial restrictions limited the diffusion of the waqf in Indonesia relative to the Middle East or South Asia (Abbasi, 2012;Bussons de Janssens, 1951).…”

Section: Usage Of the Waqf In Indonesiamentioning

confidence: 99%

The Institutional Foundations of Religious Politics: Evidence from Indonesia*

Bazzi

Koehler-Derrick

Marx

2019

The Quarterly Journal of Economics

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This article explores the foundations of religious influence in politics and society. We show that an important Islamic institution fostered the entrenchment of Islamism at a critical juncture in Indonesia, the world’s largest Muslim country. In the early 1960s, rural elites transferred large amounts of land into waqf—inalienable charitable trusts in Islamic law—to avoid expropriation by the state. Regions facing a greater threat of expropriation exhibit more prevalent waqf land and Islamic institutions endowed as such, including mosques and religious schools. These endowments provided conservative forces with the capital needed to promote Islamist ideology and mobilize against the secular state. We identify lasting effects of the transfers on the size of the religious sector, electoral support for Islamist parties, and the adoption of local sharia laws. These effects are shaped by greater demand for religion in government but not by greater piety among the electorate. Waqf assets also impose costs on the local economy, particularly in agriculture, where these endowments are associated with lower productivity. Overall, our findings shed new light on the origins and consequences of Islamism.

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“…The Dutch deemed it necessary to Christianize the majority of Indonesians, basing this partly on their belief in the superiority of Christianity to Islam and partly on the erroneous assumption that the syncretic nature of Indonesian Islam would render Indonesians more susceptible to conversion (Benda, 1958). This policy was eventually abandoned and a more moderate policy adopted, largely due to a better appraisal of the role of Islam in Indonesian society and an overcoming of the fear of Islamic fanaticism (ibid.).…”

Section: Early Historymentioning

confidence: 99%

Jesus versus Jihad: Economic Shocks and Religious Violence in the Indonesian Republic at the Turn of the Twenty-First Century

Lim¹

2008

Islam and Christian–Muslim Relations

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At the turn of the twenty-first century, Indonesia was at the forefront of international attention due to its multi-dimensional conflicts from Aceh in the west to Irian Jaya in the east, which threatened to tear the nation, already stricken by economic crisis, apart. This paper seeks to critically examine the various economic, social, and political aspects of Indonesia that have led to the sectarian conflict in various parts of the archipelago, which has threatened the very integrity of the Indonesian republic.

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Christiaan Snouck Hurgronje and the Foundations of Dutch Islamic Policy in Indonesia

Cited by 77 publications

References 0 publications

Identitas Islam Dan Pendidikan Di Era Otonomi Khusus Aceh

Identitas Islam Dan Pendidikan Di Era Otonomi Khusus Aceh

The Institutional Foundations of Religious Politics: Evidence from Indonesia*

Jesus versus Jihad: Economic Shocks and Religious Violence in the Indonesian Republic at the Turn of the Twenty-First Century

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