Page 270 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

were the Suluk Sunan Bonang, Suluk
260 Indonesian Islamic Culture in Historical Perspectives
only put Muslims in a setting of foreign of “nationality” from the time before civilization, which promoted the use of
Sunan Kalijaga, Wasiyatjati Sunan powers, but also made them foolish and the ideology of reform had affected nationality. That is what is commonly
Geseng, Suluk Sujinah, Suluk Ngabesi, exploited. Indonesia, even though this “nationality” called reformism, attempts to renew the
and others (Yunus, 1979: 220). had not yet developed into modern understanding and the attitude towards
Being colonized and backward the
In the first phase, besides the peaceful Muslim community was led into real nationalism. The awareness of modern religious doctrines which before had
process of Islamization, Islam was also world of stupidity. However, colonization nationalism grew along with the reform stagnated for a long time. Indonesian
accepted among the authorities without also incited the consciousness of of Islam. Schools of Islamic reformism youths who studied in the Haramain and
turmoil, radical change, or revolution. emancipation. The teachings of Islam in Indonesia not only encouraged the Cairo began to absorb this new way of
The acceptance of Islam was a process advocate changes (QS. 13: 11). The growth of nationalism, but had also led to thinking and when they returned to their
of accommodation of both the power most likely change to influence social the birth of modern Islamic organizations homeland they brought notions of what
th
structure and the culture in society. At life, the economy, politics, and culture in the early 20 century. Geertz (1985: 99) called the teachings
the cultural level, acculturation occurred is a change in the way of thinking. So Modernism and Reform of orthodoxy, and then passed on what
between Islam and the cultures of the the first thing that had to be done was they had found in the Middle East to the
archipelago, in which both identities to change the way of thinking from Entering the final quarter of the 19 th Muslim community in their homeland.
were fused into the new identity of Islam blind imitation (taqlid) to freedom of century, the condition of Muslims in the In turn, the reform movement grew and
Nusantara (Islam of the archipelago). thought. Of course, faith also guided this archipelago had changed only slightly. developed in Indonesia. The result was
Islamic law, up to the era of Indonesia’s freedom. This is the essence of Islamic The changes were supported by two an Indonesian version of Islamic reform.
Independence and even in the reform reform: Muslims should rise to explore mutual forces. First was more intensive In this way these teachings of Islam,
era, adhered to what Hooker (2003) and develop the intellectual property of contact between Indonesian Muslims which were relatively closer to the origin
convincingly called “the Islamic schools Islam, educate themselves, and not to be and the sources of Islam in the Middle of this religious civilization, started to
of Indonesia”. This indicates that ashamed to learn from Europeans who East, as one of the consequences of influence Muslims in Indonesia.
acculturation ran continuously, resulting had modernized their lives already at an the opening of the Suez Canalin 1870 Second is the change in colonial
in a distinctive Indonesian Islam, which earlier stage. and the invention of steamships. Shuttle government, which adopted its ethic
differs from Islam in the Arab world. The ships between Europe and Indonesia policy in the early 20 century. The
th
specialty of Indonesian Islam, among What happened in Indonesia was increased in number and they were implementation of this ethic policy was
others, is that the stagnation period was different from what happened in Islamic also faster than those of the days partly to offer an opportunity to the
marked by a mixture of the teachings of countries in the Middle East. Colonialism before. Muslims from Indonesia who children of the country to get a broader
th
Islam and those of the local culture which that began in the 16 century with the went to Arab Countries to perform the education in Europe. Education for
were sometimes in opposition to Islam arrival of the Portuguese, followed by the hajj and the umrahor to study in the the natives was previously only to be
itself. This mixture is often identified as Dutch created aconsciousness of Islam Haramain and Cairo also multiplied in had in boarding schools (pesantren)
heterodox syncretism. This situation was as a symbol for the natives’fight against number. At the same time, in the Middle or in lower level schools exclusively
exacerbated by the very weak socio- foreign and non-Muslim colonialism. This East,blossoming Islamic thought had devoted to the natives, but since the
political colonial conditions, which not meant that Islam disseminated a sense been influenced by modern Western implementation of the ethic policy
Indonesian Islamic Culture in Historical Perspectives 261