Pub Date : 2021-01-02DOI: 10.1080/13639811.2021.1873618
Khairudin Aljunied
ABSTRACT In the wake of decolonisation across the Islamic world in the 20th century, Muslim intellectuals experimented with various theories and approaches of psychology to arrive at a better understanding of and treatment for an array of psychoses and neuroses that affected their societies. This article explores the ideas of a prolific Indonesian psychologist and public intellectual, Zakiah Daradjat (1929–2013), and her endeavour at introducing what was termed as ilmu jiwa agama (religious-oriented psychology). I argue that religious-oriented psychology was an innovative field that called for the integration of the sacred sources of Islam, Muslim psycho-spiritual tradition as well as insights derived from European psychology. Although constrained by the policies of an authoritarian regime and her religious outlook, Zakiah Daradjat hoped that this new body of knowledge would guide 20th-century Muslims to delve deeply into the teachings of Islam as a therapy for their psycho-moral challenges.
随着20世纪伊斯兰世界的去殖民化，穆斯林知识分子尝试了各种心理学理论和方法，以更好地理解和治疗影响他们社会的一系列精神病和神经症。本文探讨了一位多产的印度尼西亚心理学家和公共知识分子Zakiah Daradjat(1929-2013)的思想，以及她为引入所谓的ilmu jiwa agama(宗教导向心理学)所做的努力。我认为，以宗教为导向的心理学是一个创新的领域，它要求整合伊斯兰教的神圣来源、穆斯林的心理-精神传统以及来自欧洲心理学的见解。尽管受到独裁政权政策和她的宗教观的限制，Zakiah Daradjat希望这种新的知识体系能够引导20世纪的穆斯林深入研究伊斯兰教的教义，作为他们心理道德挑战的治疗方法。
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Pub Date : 2021-01-02DOI: 10.1080/13639811.2021.1875658
Alexander Wain
ABSTRACT Beyond somewhat vague allusions to Sufi influence, a qualitative sense of early Javanese Islamic praxis remains sadly lacking among scholars. This article attempts to rectify that deficiency by re-assessing the importance of a Kubrawī silsila (spiritual genealogy) found within the 17th- to early 18th-century Javanese chronicle, Sejarah Banten Ranté-Ranté. First identified by Martin van Bruinessen in 1994, this silsila preserves detailed information about two separate Sunni-orientated Kubrawī lineages attributable to the latter’s Central Asian sub-branch, the Hamadānī. Set within the context of other early Javanese Muslim texts containing previously overlooked evidence of Kubrawī praxis, in addition to hagiographical traditions identifying one Jumadil Kubra (a probable cypher for Kubrawī founder, Najm al-Dīn al-Kubrā) as the island’s earliest Muslim practitioner and a resident of Gresik, we argue that this silsila indicates considerable Kubrawī influence over Java’s initial Islamisation. Further consideration of the silsila’s specific Hamadānī characteristics set against wider 13th- to 15th-century Islamic history suggests either a north Indian or, more probably, Sino-Muslim origin for that influence. We therefore conclude by interpreting the Sejarah Banten silsila as a possible window onto the substantive nature of Sino-Muslim involvement in early Javanese Islam, adding further nuance to our understanding of that island’s Islamisation.
摘要除了对苏菲影响的模糊暗示外，令人遗憾的是，学者们仍然缺乏对早期爪哇伊斯兰实践的定性认识。本文试图通过重新评估在17世纪至18世纪初的爪哇编年史Sejarah Banten Ranté-Ranté中发现的Kubrawīsilsila（精神谱系学）的重要性来纠正这一缺陷。1994年，Martin van Bruinessen首次发现了这一silsila，它保存了两个独立的逊尼派Kubrawī谱系的详细信息，这两个谱系可归因于后者的中亚分支Hamadānī。在其他早期爪哇穆斯林文本的背景下，这些文本包含了以前被忽视的Kubrawīpraxis的证据，除了将一位Jumadil Kubra（可能是Kubrawā创始人Najm al-Dīn al-Kubrā的密码）认定为该岛最早的穆斯林修行者和Gresik居民之外，我们认为，这种silsila表明Kubrawī对爪哇最初的伊斯兰化有相当大的影响。在更广泛的13至15世纪伊斯兰历史背景下，进一步考虑silsila的特定Hamadānī特征，表明这种影响要么来自北印度，要么更可能来自中国穆斯林。因此，我们最后将Sejarah Banten silsila解释为了解中国穆斯林参与早期爪哇伊斯兰的实质性的可能窗口，为我们对该岛伊斯兰化的理解增添了更多的细微差别。
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Pub Date : 2021-01-02DOI: 10.1080/13639811.2021.1855022
J. A. Rohmana
ABSTRACT This article discusses the contribution of colonial informants during the Acehnese-Dutch war (1873–c.1912) in responding to Teuku Umar’s collaboration with the Dutch authorities. The object of this study is a collection of letters from the Chief Penghulu of Kutaraja (1893–1895), Haji Hasan Mustapa, to his colonial friend, C. Snouck Hurgronje. These letters are held at the Leiden University Library (Cod. Or. 18.097). Hasan Mustapa’s name is rarely mentioned in studies of the Acehnese-Dutch war. He constantly provided information relating to the war to Snouck Hurgronje who was living in Batavia at the time. This study confirms that Hasan Mustapa’s position was significant in gaining information about Teuku Umar’s collaboration with the Dutch authorities. Hasan Mustapa acquired information from both Acehnese informants and Dutch officials, and believed that Teuku Umar could not be trusted. Hasan Mustapa’s information on Teuku Umar was important for Snouck Hurgronje’s advice to the Dutch authorities in the East Indies. This is therefore a study on the closeness of informants and their patrons during colonial times in the East Indies archipelago.
本文讨论了在亚齐-荷兰战争(1873-c.1912)期间，殖民地告密者在回应Teuku Umar与荷兰当局的合作方面的贡献。本研究的对象是库塔拉贾(Kutaraja)的首席Penghulu (1893-1895) Haji Hasan Mustapa给他的殖民地朋友C. Snouck Hurgronje的信件合集。这些信件保存在莱顿大学图书馆。或,18.097)。在关于亚齐-荷兰战争的研究中，Hasan Mustapa的名字很少被提及。他不断地向当时住在巴达维亚的斯努克·赫尔格隆杰提供有关战争的信息。这项研究证实，Hasan Mustapa的立场对于获得Teuku Umar与荷兰当局合作的信息具有重要意义。Hasan Mustapa从亚齐线人和荷兰官员那里获得了信息，他认为Teuku Umar不可信。Hasan Mustapa关于Teuku Umar的信息对于Snouck Hurgronje向东印度群岛的荷兰当局提出建议非常重要。因此，这是一项关于东印度群岛殖民时期举报人与其赞助人的密切关系的研究。
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Pub Date : 2020-09-01DOI: 10.1080/13639811.2020.1801030
C. W. Watson
ABSTRACT The district (kabupaten) of Kerinci lies on the western border of Jambi, neighbouring West Sumatra, and is now part of the province of Jambi. Previously it was incorporated into the Dutch colonial government’s province of Sumatra’s West Coast. Not knowing quite where to place Kerinci reflects an uncertainty as to which of its neighbours Kerinci, geographically isolated as it is, has the closest cultural and historical affinities. Among other puzzles thrown up by such a consideration is how to assess the structure and significance of lineages in Kerinci. Each Kerinci village has its own specific set of lineages. In north Kerinci, the area bordering West Sumatra, the lineages are matrilineal in terms of recruitment and seem to resemble their West Sumatran counterparts. However, the situation is complex. In order to provide a full ethnographic picture of the situation this article gives a detailed description of the lineage structure of one village, Pondok Tinggi, in central Kerinci. This description discusses the function and recruitment of office-holders within each lineage and their continuing significance in the political structuring of the community.
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Pub Date : 2020-09-01DOI: 10.1080/13639811.2020.1828778
H. Aveling
The major Indonesian poet and scholar, Sapardi Djoko Damono, passed away on the morning of Sunday 19 July 2020 at the age of 80. Sapardi had a rich and complex life (see biographies by Bakdi Soeman...
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Pub Date : 2020-09-01DOI: 10.1080/13639811.2020.1820777
Geger Riyanto
ABSTRACT This article considers the millenarian disposition among the Buton of North Seram sub-district, Maluku. Particular focus is paid to how the Buton interpret their inclusion in indigenous cosmologies, given their current precarious and humiliating existence. In Maluku, the Buton have long been regarded as lower-class people, outsiders who are excluded from local cultural schematics and are both socially and legally vulnerable. Instead of simply seeing their aspiration for a new and perfect social order as something springing from their desire to end their predicament, and rather than viewing their belief as something invented for this end, I suggest that the incongruent communication of cosmological tropes is important in the formation of their millenarian framework. The Buton understand the presence of their mythical representations in the indigenous cosmologies as evidence of the original order, which inspires them to believe that the Seram people are concealing the truth and that its revelation will upturn the current oppressive order. For the often referred Seram communities, however, the inclusion of Buton mythical representations is a way of assimilating a powerful, dangerous stranger and perpetuating the wholeness of their cosmology. The emphasis on the productivity of the misunderstanding rather than the creative act of expanding symbolic frameworks helps explain the peculiar relationality which grounds Buton millenarianism.
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Pub Date : 2020-09-01DOI: 10.1080/13639811.2020.1823150
M. A. Sila
ABSTRACT Previous empirical studies on Indonesia have supported the claim that the reformist movement of Muhammadiyah led to a decline in local culture. The popular call of the the reformist movements is that Muslims should return to a pristine Islam. However, little has been studied about how reformist Muslims accommodated local culture. In my field research employing ethnographic methodology, I found that the reformists of Muhammadiyah in Bima support local rituals seen as complying with local wisdom (kearifan lokal). For example, the reformist Muslims actively participated in the celebration of Mawlid, the Prophet’s birthday, a ritual commonly associated with the traditionalists of Nahdlatul Ulama (NU). Historical records show that the two differing religious orientations have been anchored within the Bima sultanate. Bima’s dyadic leadership, comprising the Sultan and the Raja Bicara (sultan’s spokesperson), allowed for branches of both NU and Muhammadiyah to be established in Bima. This in turn places political stability as an impetus for religious harmony in the region. As the findings show, it is important for both traditionalist and reformist strands to accommodate each other. Accordingly, the Mawlid ritual has not disappeared as it is considered fundamental to the identity marker of Bima Muslims, for both NU and Muhammadiyah followers.
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Pub Date : 2020-09-01DOI: 10.1080/13639811.2020.1830535
G. Macrae, T. Reuter
ABSTRACT Indonesian food security policy suffers from a fundamental internal contradiction – between neoliberal pressures towards more integration into the global market-based food system geared towards profit and an intractable residual belief in national self-sufficiency in staple foods. While this contradiction presents itself in technical and economic terms, it is fundamentally a matter of culture and ideology. The article addresses this contradiction by way of a study of key metaphors of food security, among which the most central is lumbung – the traditional rice barn. Lumbung of various kinds have been a central pillar of food security across the archipelago since ancient times and still serve in many contexts as a metaphor for food security at various levels. While this ‘lumbung culture’ may have ‘hindered’ attempts to integrate Indonesia more fully into wider circuits of market exchange, it has to some extent protected the Indonesian food system from the growing vulnerabilities of climate, resource/environmental stresses, and pandemics.
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Pub Date : 2020-08-20DOI: 10.1080/13639811.2020.1799542
Sarwit Sarwono
ABSTRACT This article discusses two manuscripts from the Serawai region of Bengkulu province in southern Sumatra, written in Middle Malay in ulu script, concerning the collecting of honey from sialang trees. The nyialang ritual is the process of taking honey from bee hives built in sialang trees (Caesalpiniaceae) in the forest, led by an imam sialang or pawang sialang and assisted by four or five apprentices or anak sialang. The nyialang ritual is performed at certain times and in a specific way, based on the myth of the origin of honey. The two manuscripts, held at the State Museum of Bengkulu, are MNB 07.91 (containing text A) and MNB 07.135 (containing text B). A is entitled Caro ngambiak madu siyalang and B is entitled Caro nyialang, both meaning ‘How to harvest sialang honey’. Each text consists of ‘statement’ elements, describing actions in the nyialang ritual or the revelant part of the myth of the origin of honey, and dunday elements, namely mantras that are uttered when the relevant action is carried out. Both texts were evidently written as a guide or aide-memoire for both the writer and the reader on how to carry out the nyialang ritual. Each was certainly written by a knowledgable person who had mastered all the details of the ritual, namely the imam sialang, with the intention of explaining how the nyialang ritual relates to the myth of the origin of honey in oral tradition.
本文讨论了来自苏门答腊岛南部明古鲁省西拉威地区的两份手稿，这两份手稿用中马来语用乌鲁文字写成，讲述了从锡兰树上采集蜂蜜的情况。nyialang仪式是从森林中sialang树(Caesalpiniaceae)上的蜂箱中提取蜂蜜的过程，由伊玛目sialang或pawang sialang领导，并由四到五个学徒或anak sialang协助。nyialang仪式是在特定的时间以特定的方式进行的，基于蜂蜜起源的神话。这两份手稿保存在Bengkulu国家博物馆，编号为MNB 07.91(包含文本A)和MNB 07.135(包含文本B)。A名为Caro ngambiak madu siyalang, B名为Caro nyialang，都是“如何收获sialang蜂蜜”的意思。每个文本都由“陈述”元素组成，描述了nyialang仪式中的行为或蜂蜜起源神话的相关部分，以及dunday元素，即在进行相关行动时发出的咒语。这两个文本显然都是作为作者和读者如何进行nyialang仪式的指南或辅助备忘录而写的。每一个都是由一个知识渊博的人写的，他掌握了仪式的所有细节，即伊玛目sialang，目的是解释nyialang仪式与口头传说中蜂蜜起源的神话之间的关系。
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Pub Date : 2020-08-14DOI: 10.1080/13639811.2020.1796291
M. Koenig
ABSTRACT The literature on the law of the colonial archipelago and the Malay-speaking world more broadly, has recently shown that colonial law was a highly fragile system, that was co-constructed by colonisers and colonised elites, and litigants. It has been convincingly argued that a variety of actors inside and outside colonial courts as well as multiple political discourses, contributed to the making of colonial legality in Java and the Straits Settlements. I propose that a turn to ontology which has recently been espoused by a number of anthropological contributions could help further explore this notion of fragility in the archipelagic world. Such an ‘ontological turn’ would allow us to closely examine the carriers of knowledge themselves, namely colonial archival documentation, and how these contributed to, but hid, the fragile nature of law. Specifically, I analyse written exchanges between Dutch colonial administrators and academics about an adat-based Muslim divorce case from Tapanuli in Sumatra, that documented how law in the Dutch East Indies was constructed through the written form and the creation of epistemic absences in the colonial archive. With ontological intervention, I argue, we can engage more deeply with such power-laden archival documentation, and recognise more thoroughly the multiple factors involved in the construction of colonial law. Moreover, a turn to ontology has the potential to disrupt our own analytical repertoire used to apprehend forms of law and sociality, undermine truth claims of the colonial archive, and produce new concepts to consider.
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