C. Costly Tolerance Implies Tolerance as a Moral Virtue
VI. Conclusion
5. Concluding Remarks
the Tebuireng boarding school) and even became a teacher of other kyais.
The seniority is more and the position as a teacher in the pesantren tradition certainly has a special value in the pattern of relations between them. As a result on those reasons, K.H. Hasyim Asyari was considered more suitable to lead NU since 1926 until he died in 1947.
The logic is almost similar in the election of the head of NU in 1967. K.H.
Bisri, although is known to be firm in defending the principle, politeness towards those who are older than Kiai Bisri is not in doubt. During the 24th NU Congress in 1967 in Bandung, Kiai Bisri showed that attitude. When the Rais ‘Am election involved “rivalry” of two elderly kiai, namely Kiai Wahab who was then serving as Rais Am (incumbent) with Kiai Bisri who was one of the PBNU Syuriah Rais. The election results were unexpected. Even though he was younger, Kiai Bisri won the most votes. Kiai Wahab also accepted defeat with a big heart, let alone who defeated his close friend and brother-in-law himself. Likewise, Kiai Bisri was chosen by the muktamirin, but then Kiai Bisri gave a speech, as long as there were Kiai Wahab who were more senior and more respectful, Kiai Bisri was not willing to occupy that position. “Therefore, I am willing to resign and return the position to Kiai Wahab Chasbullah.”
Responding to the attitude of Kiai Bisri, Kiai Wahab then accepted the mandate, while Kiai Bisri is trusted as Deputy Rais Am. When Kiai Wahab died in 1971, only Kiai Bisri held the position of Rais Am until he died in 1980 and was continued by Ali Maksum.
Only recently, the tradition of respect for the elderly seems to fade, even appear to be vulgar in the era of the leadership of K. H. Abdur Rahman Wahid. At that time, Abdurrahman had an open dispute (and was shown in a vulgar manner) through the mass media when he was fighting the elderly clerics in the NU environment, namely K.H. As’ad Syamsul Arifin. As a result of this dispute, the leader of the pesantren Asem Bagus in Situbondo even came to “mufarrokoh”
(separation) from Gus Dur’s leadership, because it was like the prayer leader, the grandson of K.H. Hasyim Ash’ari is considered to have farted (canceled).
Gus Dur-Kyai As’ad conflict turned out to have extraordinary implications in neutralizing the position of Ulama in Nahdliyyin. Gus Dur’s leadership itself (even when he became president) for example did not even get the support of many Madura kyai including his loyal followers, as did K.H. Alawy Muhammad (Sampang) whose name is quite monumental in the case of Jenggawah.
NU could maintain even internal conflict seems accepting liberal ideas delivered by its young intellectual. The emergence of Jaringan Islam Liberal or Liberal Islamic Network (JIL) could be considered as this signal. The symptom of freedom of thought is actually not a new culture in the NU tradition, but has
long been built by NU’s own founding founders. The existence of Tashwirul Afkar for example, is the most important legacy of the NU to Indonesian Muslims. The founders of the NU have exemplified the younger generation that the principle of freedom of thought and opinion can be carried out in a nuance of diversity. The principle of freedom of thought and opinion will not reduce the spirit of religiosity and the level of faith of a Muslim. With the principle of freedom of thought and opinion, Muslims will be able to solve social problems within the Islamic way. On this basis, the presence of JIL (which was born in line with the leadership of Gus Dur’s NU) is actually not too stressful in the NU tradition. It’s just a problem when the practice of thinking that has not been established has been consumed by the general public through various media in order to gain popularity and research projects.
From the above analysis, it seem true to say that according to Gellner’s conceptualization, NU can be categorized as a group characterized by a hierarchical-mediationes style and represented by saints (kiayi or ajengan in the context of Indonesian society. In his conceptualization, NU is categorized as a pluralistic moderate group in religious and conservative orientations in the context of Indonesian society (Gellner, 1981) in its political orientation, as opposed to fundamentalist-scripturalist groups in religious orientation and progressive radicals in political orientation as represented by Front Pembela Islam (FPI) and Hizbut Tahrir Indonesia (HTI). Thus, Gellner’s conceptualization seem to be an applicable analysis tool to scrutinize religious social movement especially among Islamic social organization.
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Mentari in Pakudui Hamlet: Gait of Balinese Artists I Made Ada (1948-2018)
Anak Agung Inten Asmariati*, Ida Ayu Putu Mahyuni**
*)**)History Study Program, Faculty of Cultural Sciences, Udayana University
Abstract. I Made Ada is one of the artists whose names are well known in foreign countries. One of the international organizations WIPO (World Intellectual Property Organization) gave the title of Maestro in the field of sculpture carving Garuda. Everything obtained by Made Ada is now a struggle, which began with poor economic conditions. I Made Ada is from Pakudui Hamlet, Kedisan Village, Tegalalang, Gianyar. Made Ada’s childhood was spent helping his parents as farmers and carvers. The media used at the time was rock. The type of carving is more dominant lion carving, this type was very popular at the time. This type is usually used to decorate houses in the front of the house or called the front porch. This order did not arrive at any time so to fulfill the economic situation of the family of his grandfather and father, Made Ada also worked on his neighbor’s rice field, which was also referred to as a wizard. By pursuing carving as a legacy from the soul of his grandfather and father in the soul of Made Ada, then the soul of art emerged. Twists and turns of the life of Made There is very interesting to know, many achievements are given to the island of the gods, one of which is the contribution of thought in realizing the statue of Garuda Wisnu Kencana as the mascot of the city of Mangunpura besides most of his works are displayed in the State Palace and Taman Mini Indonesia Indah (TMII). Unconsciously, Made Ada also had a big influence on the village in terms of the economy, namely the occurrence of economic growth so as to improve the living standards of the residents of Pakudui in a good direction and also in terms of cultural preservation as ancestral heritage.
Keywords: Maestro, Cultural Preservation, Sculptors, Economic Growth, Artists.