The Public Expression of Traditional Islam: the <i>Pesantren</i> and Civil Society in Post‐Suharto Indonesia

Sirry, Mun’im

doi:10.1111/j.1478-1913.2009.01302.x

Cited by 21 publications

(19 citation statements)

References 2 publications

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“…We argue that the perceived danger that liberal Islam undermines Islamic teachings has limited pesantren salaf lead ers' acceptance of progressive interpretations of Islamic doctrines, especially on issues of inter-religious relations. While the findings of previous studies (e.g.,Lukens-Bull, 2005;Sirry, 2010) have shown tolerant, multi-religious education is taught in some modern pesantren, our study of pesantren salaf has identified a gradual shift towards Islamic conservatism rejecting religious diversity that is contradictory to the development of pluralist Muslims in religiously diverse Indonesia.…”

mentioning

confidence: 88%

Limits to Religious Diversity Practice in Indonesia

Sakai

Isbah

2014

Asian J Soc Sci

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Although religious diversity is legally supported in Indonesia, incidents of attacks on religious minorities and anxiety towards the practice of religious pluralism have continued to plague the country. This paper will analyse factors limiting the practice of religious diversity in post-Suharto Indonesia with a focus on two types of important grass-roots religious institutions. The first type is religious philanthropic organizations, which provide social services for natural disaster victims and the poor. The second type of religious institution is traditional Islamic schools known as pesantren salaf, one of most the important educational institutions for Islamic scholars. This paper will show that increased religiosity has contributed to the growth of socially-engaged religious organizations being used to address social problems, but these religious institutions are naturally developing their operational links within their own religious affiliations and communication beyond their religion is restricted because of mutual anxiety. This paper will also examine the challenge presented by traditional Islamic educational institutions. In order to protect Islam from secularism, these institutions are promoting theologically conservative Islamic teachings that curtail the practice of religious diversity at the grassroots level. Our case studies show that religious education has unintentionally limited the development of religious diversity in Indonesia.

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mentioning

confidence: 88%

Limits to Religious Diversity Practice in Indonesia

Sakai

Isbah

2014

Asian J Soc Sci

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“…There is, however, a good deal of variation in the form pesantren now take, with an estimated 60% of them incorporating more secular subjects into their curriculum (Wagener, 2006: 8). Almost all of the country's estimated 15-20,000 pesantren are privately owned and funded, with the government having minimal say in their operation (Sirry, 2010). Since NU was first founded in 1926 by a pesantren leader, these schools have been its channel of influence into society since almost all of them are NU affiliated.…”

Section: Nu-affiliated Education Facilitiesmentioning

confidence: 99%

The Missing Link: Explaining the Political Mobilisation of Islam in Indonesia

Hicks

2012

Journal of Contemporary Asia

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Why has an increase in personal piety among Indonesia's Muslims not translated into electoral gains for Islamic political parties? To help explain this conundrum, this article focuses on the role of Indonesia's mass Islamic social organisations, Nahdlatul Ulama (NU) and Muhammadiyah. Using a political economy lens, it argues that control over state resources and the provision of social welfare facilities have helped political parties maintain power over the years and that NU and Muhammadiyah have at times played important mediating roles in this process. Extending this analysis into Indonesia's contemporary politics, it then proposes that since 2004 in particular, the health and education facilities provided by NU and Muhammadiyah are becoming less important to ordinary people in relation to the services provided by the state. It concludes that this trend has weakened the ability of these organisations to channel public support to political parties/candidates and is one reason why Islamic parties have not been able to capitalise on increased religiosity in the social sphere.

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“…In the process the pesantren organizations have become part of "civil Islam" (cf. Robert Hefner) to propagate that "the modern ideas of equality, freedom, and democracy are not uniquely Western values, but modern necessities compatible with, and even required by, Muslim ideals" (Sirry, 2010 ). The government and the TSOs (i.e., pesantren in this case), since the 1970s, became catalysts of an emerging modern society providing strong associational life to the citizens in Indonesia.…”

Section: Box 61: Activities and Extent Of Tsos: A Snapshot Of Bracmentioning

confidence: 99%

Human Security and Philanthropy

Hasan¹

2015

Nonprofit and Civil Society Studies

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The Public Expression of Traditional Islam: the Pesantren and Civil Society in Post‐Suharto Indonesia

Cited by 21 publications

References 2 publications

Limits to Religious Diversity Practice in Indonesia

Limits to Religious Diversity Practice in Indonesia

The Missing Link: Explaining the Political Mobilisation of Islam in Indonesia

Human Security and Philanthropy

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