Page 150 - INDONESIA ISLAMIC CULTURE

One of the classical which offered an atmosphere of the same time it also presents itself as movement, both inter-ethnic and inter-
works by Hamzah compatibility between the trusted and the a dilemma, in regulating the modern social strata, against outside pressure.
th
Fansuri, from the 18 experienced, are factors that may have state. Where does “Malay” end and The modern age and contemporary
century. made it possible that this occurred. “Malaysia” begin? Where are the limits events are beyond the scope of this
Source: Indonesia the Change certainly continued. The of “symbols” (Sultan and Islam) and article. However, if a historical trend
first fifty years 1945-1995. national state that was built on the of “political reality” (federal state and can be used as a comparison, we can
ruins of the colonial state as well as the citizenship) to be found? Perhaps estimate that no matter what internal
preceding, supporting and accompanying it may be true to say that the 1955 changes have occurred in the structures
elections in Indonesia showed, on the
ideological mayhems that preceded it within Islamic communities, even up to
did not mean nothing. The shift in the one hand, the creation of an alliance the possibility of widening the tradition
political system and the socio-economic between the traditions of integration of dialogue supported by a kind of “court
structure not only changed the realities on the one hand and the tradition of orthodoxy”, they have increasingly
dialogue of the santri and, on the
the tradition had to face and that acted become a political reality. However,
as a prism to understand this reality. other hand, it showed how former the re-ideologization of tradition is not
Moreover, Islam as the foundation of socio-political processes undermined just a dream of the past. When the
the alliance’s unity. Perhaps, turning
the tradition of integration and that of traditions into political parties has penetration of power is too tight and
dialogue has undergone various stages when the changes in the structure of
in its reform process. They ranged met a dead end. However, as the ideal “satisfied society” are considered
experiences of the 1950s and 1960s
from efforts to underline ethics and the showed, the inherent local nature of threatening, the essential foundation
shari’ah in behavior to the problem of the two traditions sometimes reveals of the political tradition that initially had
the role of religion in facing the modern a local character may re-emerge as a
world. Also, Islam has turned into an itself. So, indeed in political upheavals national force.
it was unclear whether they opted for
ideology that raises the issue of the place national unity in line with the demands
of Islam in the modern national state.
of Islam or for local anxieties that were
At certain moments the two systems of channeled by traditions. The rigidity
Islamic political traditions that came up of the tradition of integration in each
in the 17th century and were tested and locality of the southern Philippines has
adapted in subsequent periods, also caused the Moro as a whole to survive
emerge to the surface. In Malaysia, in its wars against the Spaniards for
the tradition of integration is part of around three hundred years. But local
the fundamental Malay identity of its obstinacy can apparently also be a
communalistic political system, but at hindrance for the creation of a unifying

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