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were the Suluk Sunan Bonang, Suluk put Muslims in a setting of foreign powers, the ideology of reform had affected nationality. That is what is commonly
Sunan Kalijaga, Wasiyatjati Sunan but also made them foolish and exploited. Indonesia, even though this “nationality” called reformism, attempts to renew the
Geseng, Suluk Sujinah, Suluk Ngabesi, Being colonized and backward the had not yet developed into modern understanding and the attitude towards
and others (Yunus, 1979: 220). nationalism. The awareness of modern religious doctrines which before had
Muslim community was led into real
In the first phase, besides the peaceful world of stupidity. However, colonization nationalism grew along with the reform stagnated for a long time. Indonesian
process of Islamization, Islam was also also incited the consciousness of of Islam. Schools of Islamic reformism youths who studied in the Haramain and
accepted among the authorities without emancipation. The teachings of Islam in Indonesia not only encouraged the Cairo began to absorb this new way of
turmoil, radical change, or revolution. advocate changes (QS. 13: 11). The growth of nationalism, but had also led to thinking and when they returned to their
The acceptance of Islam was a process most likely change to influence social the birth of modern Islamic organizations homeland they brought notions of what
th
of accommodation of both the power life, the economy, politics, and culture in the early 20 century. Geertz (1985: 99) called the teachings
structure and the culture in society. At is a change in the way of thinking. So Modernism and Reform of orthodoxy, and then passed on what
the cultural level, acculturation occurred the first thing that had to be done was they had found in the Middle East to the
between Islam and the cultures of the to change the way of thinking from Entering the final quarter of the 19 th Muslim community in their homeland.
archipelago, in which both identities blind imitation (taqlid) to freedom of century, the condition of Muslims in the In turn, the reform movement grew and
were fused into the new identity of Islam thought. Of course, faith also guided this archipelago had changed only slightly. developed in Indonesia. The result was
Nusantara (Islam of the archipelago). freedom. This is the essence of Islamic The changes were supported by two an Indonesian version of Islamic reform.
Islamic law, up to the era of Indonesia’s reform: Muslims should rise to explore mutual forces. First was more intensive In this way these teachings of Islam,
Independence and even in the reform and develop the intellectual property of contact between Indonesian Muslims which were relatively closer to the origin
era, adhered to what Hooker (2003) Islam, educate themselves, and not to be and the sources of Islam in the Middle of this religious civilization, started to
convincingly called “the Islamic schools ashamed to learn from Europeans who East, as one of the consequences of influence Muslims in Indonesia.
of Indonesia”. This indicates that had modernized their lives already at an the opening of the Suez Canal in 1870 Second is the change in colonial
acculturation ran continuously, resulting earlier stage. and the invention of steam ships. Shuttle government, which adopted its ethic
in a distinctive Indonesian Islam, which ships between Europe and Indonesia policy in the early 20 century. The
th
differs from Islam in the Arab world. The What happened in Indonesia was increased in number and they were implementation of this ethic policy was
specialty of Indonesian Islam, among different from what happened in Islamic also faster than those of the days partly to offer an opportunity to the
others, is that the stagnation period was countries in the Middle East. Colonialism before. Muslims from Indonesia who children of the country to get a broader
th
marked by a mixture of the teachings of that began in the 16 century with the went to Arab countries to perform the education in Europe. Education for
Islam and those of the local culture which arrival of the Portuguese, followed by the hajj and the umrah or to study in the the natives was previously only to be
were sometimes in opposition to Islam Dutch created aconsciousness of Islam Haramain and Cairo also multiplied in had in boarding schools (pesantren)
itself. This mixture is often identified as as a symbol for the natives’ fight against number. At the same time, in the Middle or in lower level schools exclusively
heterodox syncretism. This situation was foreign and non-Muslim colonialism. This East, blossoming Islamic thought had devoted to the natives, but since the
exacerbated by the very weak socio- meant that Islam disseminated a sense been influenced by modern Western implementation of the ethic policy the
political colonial conditions, which not only of “nationality” from the time before civilization, which promoted the use of colonial government provideda European

260 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 261