Indonesian Muslim Intelligentsia and Power

Latif, Yudi

doi:10.1355/9789812307859

Cited by 50 publications

(22 citation statements)

References 67 publications

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“…The Japanese empowered the leaders of Islamic mass organizations, primarily theological leaders, over political leaders from PSII and other parties from the late colonial era. 107 This solidified the theological leaders' dominant position, a position that they had begun to assert after the Al-Islam conference of 1937. The ascendance of more theological leaders was largely a result of Japanese policy (the Japanese handpicked the leaders for both the MIAI and Masjoemi during the occupation), but Japanese policy may have grown out of an astute observation of the strength of mass organizations in Javanese society.…”

Section: Japanese Occupationmentioning

confidence: 92%

“…48 On the other side of the divide, reformist-minded organizations whose alumni greatly impacted the revolution included Persatuan Islam (Persis), founded in Bandung in 1923 by the Indonesian theologian of Indian heritage, A. Hassan 49 ; Jong Islamieten Bond (JIB), a group that grew out of associations among high school students in the Dutch educational system in 1925 50 ; and a new organization called Studenten Islam Studieclub (SIS) that emerged from JIB in 1934, targeting university students. 51 One hallmark of the new wave of organizations was their increased accessibility to all members of society. This was not only because they were open to members from various walks of life and were fundamentally voluntary, with individuals electing to join.…”

Section: Toward Organizationsmentioning

confidence: 99%

“…90 PSII also turned more exclusively toward Islam around this time, 91 leading to some of the conflicts mentioned previously between PSII leaders (and Muslim leaders in general) and secular nationalists. 92 Although they were growing more distant from secular nationalism in the 1930s, pious Muslims were also fighting among themselves more. PSII remained the main vehicle for Muslim politics until the Japanese invasion, but it had several offshoots.…”

Section: Toward Politicsmentioning

confidence: 99%

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Indonesia's Islamic Revolution

Fogg¹

2019

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Islam in Indonesia before the Revolution Indonesia today is the world's fourth most populous country and the country with more Muslims than any other. As of the 2010 census, Muslims made up roughly 87 percent of Indonesia's population, 1 and national leaders estimated a similar percentage of Muslims around the time of independence. 2 Muslims have been present in the archipelago for centuries, and Islamic sultanates were established on Sumatra as early as the thirteenth century of the common era, 3 but the early twentieth century was a time of particularly important and particularly rapid change for the Muslim community. In part, this was because they were all under the colonialism of the Netherlands and then (briefly) Japan, tying together thousands of islands in a way they had not been politically united before. In other ways, the religious changes in Indonesia in the decades before the Indonesian revolution were the result of transnational forces within Islam, leading to theological reform and modernization, new ways of organizing the Muslim community, and new ideas about the future of that community. This chapter introduces Islam in Indonesia and the upheaval of the early twentieth century to readers who do not have a solid grounding in the transformations that were taking place. This provides context against which to recognize some continuities and major changes that took place during the revolution. The basis for the changes of the early twentieth century were the long-standing institutions of Islamic life in the archipelago: scholars and schools. Change came first in the different approaches 1 Badan Pusat Statistik, "Penduduk Menurut Wilayah dan Agama yang Dianut," http:// sp2010.bps.go.id/index.php/site/tabel?tid=321&wid=0 (accessed July 21, 2017). Yearly surveys in between decennial censuses in Indonesia do not provide detailed statistics on religion.

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Section: Japanese Occupationmentioning

confidence: 92%

Section: Toward Organizationsmentioning

confidence: 99%

Section: Toward Politicsmentioning

confidence: 99%

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Indonesia's Islamic Revolution

Fogg¹

2019

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“…Roem and Wibisono played more minor roles in PSII and off-shoot factions in the s as Islamic politics became more heavily contested. Many future Masjumi leaders (including Natsir, Roem, Wibisono, and Prawoto) also took part in the student organization Jong Islamieten Bond 83 or the corollary organization for university students, Studenten Islam Studieclub (including Wibisono, Roem as founders; Prawoto and Burhanuddin Harahap as members). 84 Both of these groups were also heavily influenced by South Asian thought through the Ahmadiyyah.…”

Section: Sukarno Emphasized the Opposition Of Islam To Capitalism (Bumentioning

confidence: 99%

Indonesian Islamic Socialism and its South Asian Roots

Fogg

2019

Mod. Asian Stud.

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Islamic socialism was a major intellectual and political movement in Indonesia in the twentieth century, with ongoing influences until today. However, this movement did not follow the most common narratives of Indonesian intellectual history, which trace religious influences to the Middle East and political movements to anti-colonial reaction in terms framed by the Dutch. Rather, the first major Indonesian proponent of Islamic socialism, H. O. S. Tjokroaminoto, took his thinking on Islamic socialism directly from the English-language work of a South Asian itinerant scholar, Mushir Hosein Kidwai, in a process that most likely had the minority Ahmadiyyah community as intermediaries. Future Islamic socialist thought, much of it influenced by Tjokroaminoto, continued to echo through Indonesian secular nationalism, political Islam, and even Islamism. Studying the intellectual origins of Islamic socialism in Indonesia, then, shows not only the roots of an important strand of Southeast Asian politics in the last century, but also the importance of alternative currents of thought (South Asian, outside the mainstream, Anglophone) in Southeast Asian Islam.

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“…The tripartite categorisation of "the Hindu Balinese" reminds one of Geertz's classification of three socio-cultural or religious streams (aliran) in Java: He distinguished the court-oriented, refined priyai from the syncretic abangan tradition of the peasantry and the santri of the pious Muslim worldview (Geertz 1960, but see also Latif 2008). Without discussing whether this classification is "correct" or not, we have to note that this adaptation to Bali is understandable in the attempt to acknowledge plurality with regard to possible AMAN membership and to overcome homogenization and limitation to the Hindu Balinese.…”

Section: Three Categories Of Balinese Adat and Culturementioning

confidence: 99%

Mobilities of Indigeneity: Intermediary NGOs and Indigenous Peoples in Indonesia

Sanmukri¹

Adat and Indigeneity in Indonesia

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This volume presents the results of five years' research on the processes of the propertisation of culture that have been carried out by the Research Unit 772 on The Constitution of Cultural Property (speaker: Regina Bendix), sponsored by the German Research Council (Deutsche Forschungsgemeinschaft). 1 Our research focused on the certification and heritisation of culture (nominations and listing of tangible and intangible UNESCO World Heritages) during the first three years. Since 2011, we have been investigating how "culture", or more specifically adat (concepts of traditional ways of life and values), is shaped and deployed by various actors in Indonesia to define their identities, reclaim rights and property, and reposition themselves in the multi-ethnic state of Indonesia since the fall of the Suharto regime (1998). A workshop entitled "Adat between state governance and self-determined indigeneity in Indonesia" was held at Göttingen University in October 2011. The preliminary results of the most recent anthropological research on adat or rather on "indigeneity" in Indonesia were presented by scholars at this workshop, including our much-valued research fellow from Jakarta, Fadjar Ibnu Thufail, from the Göttingen projects, and also by a scholar from Bonn University. Since the struggles for recognition of a special adat particularly of "indigenous groups" in Indonesia can only be understood against 1 The research on which the chapter by Steinebach is based was carried out during a project within the Collaborative Research Centre 990, "Ecological and Socioeconomic Functions of Tropical Lowland Rainforest Transformation Systems (Sumatra, Indonesia)", also based at Göttingen University. 4 Brigitta Hauser-Schäublin the background of international conventions and aid programmes for the promotion of indigenous peoples, two scholars from the International Law Department of Göttingen University (Katja Göcke and Maria Victoria Cabrera Ormaza) were invited, as well as the well-known Indonesian lawyer and indigenous peoples activist, Sandra Moniaga, to present their perspective on the issue of indigeneity. The present volume mirrors this anthropological-international law cooperation and exchange of views on indigeneity. We are grateful that two lawyers from Indonesia, Yance Arizona and Erasmus Cahyadi, wrote an insightful paper on the current state of affairs on a special law on indigenous peoples in Indonesia. Francesca Merlan, the renowned anthropologist from the National University in Canberra and an expert on "indigeneity", spent a month as a Fellow of the Research Unit at Göttingen in June 2013. We all benefitted tremendously from her lectures, the comments she gave on earlier versions of several chapters and her insights. She has written an Epilogue to the volume from an encompassing, comparative perspective. I would like to thank her for writing this important chapter, for her commitment and the fruitful discussions we had in a very friendly and relaxed atmosphere. This research only took place with the great help ...

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Indonesian Muslim Intelligentsia and Power

Cited by 50 publications

References 67 publications

Indonesia's Islamic Revolution

Indonesia's Islamic Revolution

Indonesian Islamic Socialism and its South Asian Roots

Mobilities of Indigeneity: Intermediary NGOs and Indigenous Peoples in Indonesia

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