By R. Lukens-Bull
Based on large ethnographic study, this ebook examines how the Islamic group in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalisation, and a meant conflict of civilizations. The pesantren group, so-called since it is founded round an academic establishment known as the pesantren, makes use of schooling as a crucial enviornment for facing globalization and the development and upkeep of an Indonesian Islamic id. even if, the community's efforts to combat with those matters expand past schooling into the general public sphere more often than not and in particular within the quarter of management and politics. The case fabric is used to appreciate Muslim innovations and responses to civilizational touch and clash. students, proficient readers, and complicated undergraduates drawn to Islam, spiritual schooling, the development of non secular identification within the context of nationwide politics and globalization will locate this paintings useful.
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Extra info for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java
He argued that the majority of students in pesantren did not want to be ulama, so it was a waste of time to teach them the Classical texts. They should instead be given a general education with a religious foundation (Dhofier 1980b: 159–160). Wahid Hasyim wanted pesantren education to use modern educational techniques including tests, class levels, and evaluations. Therefore, in 1916, the madrasah pedagogy of formal class levels, long popular in THE “HOUSE” THAT CHANGE BUILT 37 other parts of the Islamic world, was introduced to Tebu Ireng and to Java.
According to Pak Mushin, a senior official at Tebu Ireng, Hasyim Asyari foresaw the need for Tebu Ireng’s santri to play a role in the growth and development of Indonesia. In this regard, Indonesia would need not only ulama, but also people with a wide range of skills, albeit with a good moral foundation. Hence, the point of Tebu Ireng’s curriculum now is to create people who can help the umma, who have a moral and religious basis, so that Islam can thereby grow. Pak Mushin concluded that because Hasyim Asyari saw the need for Islamic education to fit the needs of the time, he would probably approve of the changes in Tebu Ireng.
Combined with a loss of cliental to secular schools, which was leading to the decline of the kyai’s influence, this emphasis on changing society through education made pesantren and other forms of Islamic education central to the Indonesian Islamic efforts to negotiate modernity. These changes have shaped both the daily round as well as a general sense of what kind of education a pesantren should provide (Dhofier 18 A PEACEFUL JIHAD 1999). It is common for parents to seek schools that give their children the necessary skills and knowledge to do well in the modern job market and the moral and religious training to be good Muslims and upstanding citizens.