The decision to publish the reports of different investigators separately is partly due to practical reasons, but also based on the nature of the phenomenon. Suwanto, Cultural Attaché of the Indonesian Embassy at the time the initial arrangements for the project were made, Professor Sardjito, President of Gadjah Mada University, Mr.
CO N TEN TS
Patterns of Internal Organization of the Santri Com
Madrasah: The conservative school of Modjokuto The modern religious school of Modjokuto Religion in the public schools of Modjokuto.
Or for two rupees a day (and a few hundred rupees of capital) you can become one of the Aryas. Abangan, which represents an emphasis on the animistic aspects of the pervasive Javanese syncretism and is generally associated with the peasant element in pop.
ABANGAN”
VARIANT
Chapter 1 The Slametan Communal Feast
Thus incense and the aroma of food in slametan are considered food for the spirits in order to appease them so that they do not disturb the living. Therefore food and not prayer is the heart of the attack.
Chapter 2 Spirit Beliefs
Some of the pandeas in the Modjokuto area were such (mythical) burial places of heroes from the Hindu-Javanese times. In the town of Modjokuto itself, the danjang désa is a thief, Mating Kandari, who is buried in the old cemetery east of the town center.
The M eaning of Spirit Beliefs
Chapter 3 The Slametan Cycles
At the base of this often rather complex system lies one of the most funda. The day of the wedding came, last Saturday, and the groom did not arrive from Djakarta until late in the evening.
The Slametan Cycles
Chapter 4 The Slametan Cycles
The wedding ceremony is called k e p a n g ih a n ("the meeting") and is always held at the bride's home. They represent the virginity of the bride and groom, two are constructed for each of them.
Social and Economic Aspects of Circumcision and Wedding Ceremonies
Chapter 6 The Slametan Cycles
A trench is cut in the floor of the excavation just wide and deep enough for the body. However, some others say that one of the cones is for the living, the other for the dead. Each child of the deceased who maintains a separate household must provide the entire series of sla m e ta n s.
Beliefs and Attitudes concerning Death
This slametan is called Muludan (this and the name of the month itself, Mulud, are derived from the Arabic mauliid, "birth"). 10 Besar: This is the day of commemoration of Ibrahim's sacrifice and the day on which pilgrims gather in Mecca for the return of the sacrifice. In the evening of the same day, a small slametan is often held in the villager's house.
Chapter 8 Curing, Sorcery, and Magic
If spirit beliefs and slametans are two of the most common subcategories of abangan religion, the complex of healing, sorcery and magic surrounding the role of the dukun constitutes a third. Strictly speaking, limiting dukuns to the abangan context is not correct, because belief and disbelief in their powers, as well as actual practitioners of the art, are spread throughout Javanese society, among prijajis and santris as well as abangan. But both their greater frequency and their greater everyday importance, and probably a generally greater being.
The Dukun: Curer, Sorcerer, and Ceremonial Specialist
This man is said to have predicted both the triumph and the downfall of the Japanese in Indonesia. Among the really famous ones are three abangans; one is a santri; and one, the sub-district officer, a prijaji. None of the leading dukuns is extremely poor, and none, except the sub-district officer,* is particularly well off.
Curing Techniques
In summary, there are three elements to the healing process: the medicine, the spell, and what Malinowski used to call "the state of the practitioner"—. Interestingly, in Java, the third, the state of the executor, is the deciding element. People can be massaged and chanced without medication and no special ability of concentration needed on the part of the masseuse.
Theory of D isease and Curing
The roles of the dukun bijasa and the clukun tiban differ in almost every particular. Everyone discussed her - the general opinion was that an evil spirit had entered her - and her miraculous healings of the deaf, the halt and the blind. Another person was cured of blindness, but later said bad things about the dukun and the blindness returned.
Secondary Curing M ethods
People I spoke to were not very impressed with her, saying that they had never believed her in the first place, that most of her supposed healings had backfired, and that she had been dealing with evil spirits ; they made jokes about her sitting among the p rija jis when she was just a little ignorant village girl.
M agic, Drugs, and W estern M edicine
There was a man in the town square under the sacred banyan tree selling patent medicines. They said she had a very high fever and nothing else was wrong. The idea that peeing in the river caused the problems is a widespread idea and was put forward as a theory by some of the women around her before the dukun herself came.
Sorcery
Chapter 9 Fermai
In addition, there are books, usually written by the founder of the movement,* with glosses that give esoteric meaning to key words in the text – “unlike the Koran, where everything means what it says.” Content. Wito, the aggressive young leader of the group from Modjokuto, dressed in a sassy gray busi. He explained the meaning of the Javanese months as stated in the text.
Chapter 10 Santri versus Ahanaan
Islam: A General Introduction
Without priests and without a pope, the lUlama, a class of experts professionally engaged in the interpretation of the Qur'an and Hadith, became the heart and soul of Muslim orthodoxy. The lawyer who is at the same time a teacher has set the form and defined many of the con. The many legal interpretations of the Qur'an and Hadith eventually crystallized into four orthodox schools, all considered equally valid and sacred.
The Development of Islam in Indonesia
Chapter 11 The Development of Islam in Modjokuto
A group of about twenty families from rural Kudus and Demak settled in a village in the district immediately north of Modjokuto around 1860 and a decade or so later moved en masse, half of them establishing a village in the northeastern part of Modjokuto sub-district and the other half opening another just northwest of town. After the war, this strictly religious part of the bureaucracy expanded, and the man who fulfills the functions of penghulu at the sub-district level is now called a tiaib. Rich (they owned the entire eastern half of the kautnan; Hadji Hanawi, the richest of the traveling merchants, a native of Bawean, owned the western half), quite well educated (the last Modjokuto penghulu in this line was the only Javanese who was not nicer ever allowed to attend the primary school for Dutch children that existed in Modjokuto during the colonial period), and politically powerful in the entire region, this family in the years before the war was the top of the social pile within the Modjokuto nmmat, and as such represented one of the main arenas, within whose modernist-conservative struggle took place.
The Rise of Modernism : 1910-1940
1,000 rupees (which would be around 10,000 today) with which they would buy a plot of land in Modjokuto Kauman just behind the mosque, on which they set up the first modern-style religious school, a madrasah, in the Modjokuto area . He (a santri taxi driver) went, after leaving the SI Madrasah in Kauman, to Nazir's pondok (which the latter had taken from his father), which he said had seventy people there (mostly from West Java , he being one of the very few from here') singing both in the morning and late afternoon. In summary, they said: “We must go back to the Qur'an and the Hadith; these are the 'Light of Prophecy.'.
The Japanese Period : 1942-1945
Muslim leaders of both factions held many of the most important posts in the Japanese-sponsored organizations in Modjokuto. They said that the Japanese era was a very hard time; people ate leaves and had almost no clothes - but it was also a lot of fun. In response to my question, they agreed that the Japanese policy of favoring the Muslims over other people was evident at that time.
The Republican Period: 1945 to the Present
Chapter 12 Conservative versus Modern
- Fate versus Self-Determination
- Totalistic versus Narrowed Religion
- Syncretic versus Puristic Islam
- Religious Experience versus Religious Behavior
- Custom and Scholasticism versus Pragmatism and Rationalism
What is the content of the teachings in. How does the modern interpretation of Islam differ from the kolot. In the name of God!" ) and then dives into a discussion of the budget, returning to Islam only to shout AihamduliUah. Each person pretty much decides for himself based on his own interpretation of the Koran.
Conservative and Modern Islam and the Traditional Javanese Religious Outlook
Chapter 13 Patterns of Internal Organization of the O Santri
Most generally, Masjumi-Muhammadijah is said by almost everyone to be "progressive" or "modernist," and NU is said to be "conservative" and "old-fashioned." (PSII, in Modjokuto, is usually grouped with the modernist sector.). In general, the young, the educated, the urban and the weakly religious tend to be more modern in both parties. Certain villages are mainly Masjumi, others mainly NU; and the modern-minded man in a NU village must decide for himself whether ideological or neighborhood ties should dominate.
Political-Religious Leadership
First, all but one of the main Masjumi leaders in Modjokut are Muhammadiyah members and therefore strict modernists, and the seventh is the son of H. Vice President Mu. hammadijah) and Mul mostly talk about religious topics together with Hadji Muchtar who works in the naib's office, Dullah (head of Muham . madijah), H. One of the practical problems was that there were more boys than girls. , there would be an imbalance.
Political-Religious Activity
NU sometimes holds them in the villages themselves, but the central location of the village and the farmers' view of it as an economic, governmental and educational center make it more suitable for such "big events". An example of the first type of meeting, one in which the party control council decides on party policy in the presence of all the local leaders in the area, is one held in a village in the Modjokuto area by Masjumi under the chairmanship. It was also a kind of rally, with speakers exhorting the listeners in the most general terms to get up and do something - come to pengaosan.
Political-Religious Organization
He said that the main problem is weak leader- Patterns of Internal Organization of the Santri Community » 171. Iskak, chairman of the Modjokuto branch, addressed a regional conference of Muhammadijah in a nearby town.). NU and Masjumi collect it in each of the villages in which there is a strong santri group.
Conservative versus Modern: A Balanced Opposition
Chapter 14 The Santri Educational
They get their livelihood by working in the fields of the kijaji or other prominent Muslims of the com. The kijaji is not paid, and the students pay no tuition; all the costs of the institution are borne by pious members of the ummat as part of the religious duties. In the broad and more general sense of the term, santri refers to a member of that part of the Javanese population who takes their Islam seriously - who prays, goes to the mosque on Friday and so on.
