Islam in World Cultures: Comparative Perspectives - Islamic Books ...
Islam in World Cultures: Comparative Perspectives - Islamic Books ... Islam in World Cultures: Comparative Perspectives - Islamic Books ...
Muslim Thought and Practice in Contemporary Indonesia 1 9 9ment of some Muslim political parties and organizations. Outside the sphereof politics proper, however, significant changes in the Islamic character of IndonesianMuslim society were taking shape. Some of these changes were actuallyfacilitated by the success of the New Order’s developmental agenda andoccurred despite official policies on Islam that were not always warmly received.Economic growth and the restructuring of the national educationalsystem had produced a burgeoning new class of literate Indonesian Muslimswho were keen on mainstream religious revitalization. Robert Hefner has documentedthat during the late 1970s and 1980s, the ranks of Indonesia’s educatedmiddle class expanded dramatically, and new Muslim print media flourished(Hefner 2000). In this period, Indonesia witnessed an Islamicresurgence that mirrored the “Islamic Awakening” in cultures elsewhere in theMuslim-majority world, such as Egypt. Although this development seems tohave initially caught some of the New Order leadership off guard, by the endof the 1980s, an expanding Islamic revival had established itself centrally onthe national scene, as evidenced by President Suharto’s own well-publicizedh a j j pilgrimage earlier in the decade.Indonesian Islamic “Renewalism”Movements of renewal and reform take diverse forms in island Southeast Asiat o d a y, constituting part of a contemporary movement in religious revitalizationthat some consider a continual process of Islamization. The troubles of Islamicparty politics in the decade before the fall of Soekarno in 1965 and duringthe subsequent rise of the New Order left many Muslims disillusioned withapplying direct political means to social transformation. In the aftermath ofthe turbulence and trauma of the mid-1960s, many of them began to developalternative ways to participate Islamically in the New Order’s program of nation-buildingand national development. Something of a consensus eventuallyevolved among most Muslim groups that direct political action as it had beenpreviously pursued by Islamic parties was no longer a feasible or desirable optionunder the New Order, and thus they envisioned new ways of participatingin Muslim public leadership. For many, a positive solution for pursuing the Islamizationof society while affirming difference and pluralism was found in acultural rather than an ideological strategy. That is, rather than following theclassically modernist or reformist program of advocating top-down socialchange through political parties, focus was shifted toward the Islamization ofsociety more informally and by bottom-up means. The goal was to supportMuslim individuals and groups and to embrace constructive Islamic values thatwould improve Indonesian social experience in both private and public Muslimlife.
2 0 0Islam i n World Cult u r e sStudying the Qur’an at home in East Java, Indonesia. (R. Michael Feener)Members of the growing and increasingly Islamicized Muslim middle classwere among the major supporters of new Islamic social and cultural patterns.Members of this sector of society became a significant factor in the nation’s politicaland sociocultural dynamics. Many of them were employed in educationand in the government bureaucracy. Over the last three decades of the twentiethcentury, they contributed to the development of a broad movement forthe renewal ( p e m b a h a ru a n ) of Islamic education, law, doctrine, and practice inorder to make them more inclusive and participatory for Muslims in contempo r a ry Indonesia, as well as consistent with the ideal of supporting the diversityof Indonesia’s Muslim and non-Muslim faith communities overall.Some of the foundations of the p e m b a h a ru a n movement were first formulatedwithin the context of what is known as the Limited Group discussions,held from 1967 to 1971, during which a group of young Muslim intellectualsbegan to explore a wide range of ideas in a search for new ways in which Islamcould be interpreted and implemented with greater relevance to conditions inc o n t e m p o r a ry Indonesia. During the 1970s, participants in these discussionsand other younger activists made significant contributions toward the developmentof new currents of modernism and what has been referred to as a “newIslamic intellectualism” in Indonesia (Barton 1995).The most prominent proponent of this movement is Nurcholish Madjid,who established the Paramadina foundation in Jakarta as a forum for the free
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2 0 0<strong>Islam</strong> i n <strong>World</strong> Cult u r e sStudy<strong>in</strong>g the Qur’an at home <strong>in</strong> East Java, Indonesia. (R. Michael Feener)Members of the grow<strong>in</strong>g and <strong>in</strong>creas<strong>in</strong>gly <strong>Islam</strong>icized Muslim middle classwere among the major supporters of new <strong>Islam</strong>ic social and cultural patterns.Members of this sector of society became a significant factor <strong>in</strong> the nation’s politicaland sociocultural dynamics. Many of them were employed <strong>in</strong> educationand <strong>in</strong> the government bureaucracy. Over the last three decades of the twentiethcentury, they contributed to the development of a broad movement forthe renewal ( p e m b a h a ru a n ) of <strong>Islam</strong>ic education, law, doctr<strong>in</strong>e, and practice <strong>in</strong>order to make them more <strong>in</strong>clusive and participatory for Muslims <strong>in</strong> contempo r a ry Indonesia, as well as consistent with the ideal of support<strong>in</strong>g the diversityof Indonesia’s Muslim and non-Muslim faith communities overall.Some of the foundations of the p e m b a h a ru a n movement were first formulatedwith<strong>in</strong> the context of what is known as the Limited Group discussions,held from 1967 to 1971, dur<strong>in</strong>g which a group of young Muslim <strong>in</strong>tellectualsbegan to explore a wide range of ideas <strong>in</strong> a search for new ways <strong>in</strong> which <strong>Islam</strong>could be <strong>in</strong>terpreted and implemented with greater relevance to conditions <strong>in</strong>c o n t e m p o r a ry Indonesia. Dur<strong>in</strong>g the 1970s, participants <strong>in</strong> these discussionsand other younger activists made significant contributions toward the developmentof new currents of modernism and what has been referred to as a “new<strong>Islam</strong>ic <strong>in</strong>tellectualism” <strong>in</strong> Indonesia (Barton 1995).The most prom<strong>in</strong>ent proponent of this movement is Nurcholish Madjid,who established the Paramad<strong>in</strong>a foundation <strong>in</strong> Jakarta as a forum for the free
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