One thing that needs to disesali Muslim Indonesia is an introduction to the social reality of Muslim society in the world is very less. Even if we claim to know the Muslim wiliyah in others, their new knowledge to the fact that they are a fellow Muslim. But when asked about the social situation and their culture, appears to many that they did not know. This is because Islamic studies in Indonesia, less concerned about the social culture in Muslim countries. For example, just how the situation of Islam in Iran and how Islam interacts with Persian culture, one less learned. While information on the socio-cultural area in the Muslim world quite a lot. Books written by anthropologist about them quite a lot. The above facts show that the study of religion by using the cross-cultural perspective needed to better understand the reality of religion more broadly. Study of religion in cross-cultural perspective is very useful to see the empirical reality of religion in a wide area.
Understanding of the reality that ultimately will be a different attitude to appreciate the differences in religious conduct. More than that cross-cultural studies will also provide information about the reality of how religion can not be sterile from the influence of culture. For example a cross-cultural study here akan criticism of Islam in Southeast Asia.
As the study area and as one of the study area, Islam in Southeast Asia and Indonesia, especially in the first place does not attract attention. However, in perkembanngannya, with any size of Islam in Southeast Asia is an important Muslim community. Not only because the Muslim population of almost half the population of the Islamic world-with Indonesia that reaches 80% of the 200 million - but also because the development of Islam in Southeast Asia including the most impressive. If the decade of the 1980s and before, Islam in Southeast Asia is not at all Dilirik-for example, by Denys Lombard diungkapkapkan-or regarded as a marginal community of Islam-John L. Esposito-or not considered as true Islam as syncretic character so prominent that, it is Islam in Southeast Asia became a special attention.
There are several reasons why Islam in Southeast Asia of attention. First, the development of Islam in Southeast Asia, especially impressive considering that the global discourse. Changes in the world due to globalization, Islam in Southeast Asia can be said as one of the most forward, aside from Pakistan, of course, with the expert-expert influence in the United States.
Intellectual struggle Muslim Southeast Asia with ideas gender, democracy, civil society and human rights put Islamic Southeast Asia as a pioneer, or at least the most Inten the development of ideas is global.
Second, the intellectual style education in Muslim Southeast Asia to receive more ideas of social science in the developing West, such as Nurcholish Madjid, Kuntowijoyo, Anwar Ibrahim, Chandra Muzaffar and others, and in translating mengartikulasikan normative values of Islam, made the the development of Islam in Southeast Asia does not teralineasi of global development. Not surprising if studies of Islam in Southeast Asia region is colored spirit of Islam to the translation in the context of the empirical. Semaraknya studies social culture among the Muslim Southeast Asia, especially in Indonesia, has the dignity, or at least, to bring the Muslims participate actively involved in the intellectual debates of the present.
Third, Islamic Southeast Asia to provide a real picture of what Islam is called the local, which represents a meeting of culture, social and intellectual culture between local and Islam. Various tribes and ethnic nation in Southeast Asia, provides a description of how the real Islam can survive as well as a religious community. Indeed, uniqueness of Islam in Southeast Asia to give the image that are less when compared with Islam in the Arab community. Anthony Reid, for example said that the position of Islam in Southeast Asia a more prominent color-even to the local lingua franca for the communication of Islam in Southeast Asia does not use the Arabic language but Malay-ox make Islamic Southeast Asia termarjinalkan of Islamic discourse as a whole.
However, with the menguatnya concepts posmodernisme a big role to provide local knowledge to make Islam in Southeast Asia into a warm conversation. In addition to the responses of Muslim Southeast Asia intellectual tolerance that does not receive even less of a defender of social sciences West put Islam in Southeast Asia as the central meeting between Islam, the local culture and say modernism. Therefore, the depth of the study on the development of Islam in Southeast Asia, particularly Indonesia and Malaysia, which is the majority of the main Muslim communities in Southeast Asia, to be very important.
There are several options that can be developed in this study to learn more about Islam in Southeast Asia. First, a study meeting on the local culture and Islam that has been so long berproses. Anthony Reid and Kuntowijoyo also said that if not excessive presence of Islam in Southeast Asia has become the religious discourse of the people (popular religion). Religious conversion to Islam is often called, especially in the ethnic Malay region as "a Malay."
Secondly, the ethnic diversity of color and ethnic languages in the Southeast Asia can serve as examples for the local color, or the birth of Islam sebutnya only local in Southeast Asia. Dale F. Eickelman, an anthropologist who is seriously examining the establishment of Islam in Morocco local, and then he wrote a book about a good Muslim politics in the various areas of social, said that the development of Islam in a region that is influenced by two social conditions, historical experience and gerational location (which both he borrow this from Karl Manheim). Like Michel Faucault the view that the existence of a discourse can not be separated from a history of environmental conditions, Eickelman says the same thing. But he added the need to understand social reality from the point of experience (experience of) where people feel, understand and practice a religion. So a local understanding of Islam in a place should consider the history and experience of a subject that mengalaminya.
The pattern of thinking and social experience is also influenced by a generation in which he lives. Eickelman mencotohkan that when Morocco occupied by Sufi discourse (in terms of their local called Marabout), all religious behavior is influenced by the Moroccan Sufi discourse. The existence of local Islam in Southeast Asia is strongly influenced by the second element.
Third, as Marshal Hodgson in his book The Venture of Islam is so much quoted, the main criticism against him sharp Clifford Geertz, Islam proposes a study of cross-region and culture. This means that the existence of the spread of Islam to Morocco to Mindanao is a challenge for the observers of Islam to explain these phenomena. Not only from the point of distribution, but from the point of a local form of Islam which is the specialty of each region. For example, he said that Islam in Spain was a hand of religious ethics in the process of eruption thick works of art, while in Persia inspire the birth of Islam has poems about the beautiful love divine. Hodgson's terbentangnya be convinced that Islam is a hidden red thread that brings together Muslims.
Study of religion and culture in Indonesia can develop the concepts above. Not only because of Islam in Indonesia offers a rich religious realities, but more than that of Islam in Indonesia can be a model in the face two things. First, the model for the bridge between local culture and Islam, given Indonesia consists of several ethnic cultures. Differences manifestations of Islam in each region will provide a model for the exploration of the theory. Second, local Islam in Indonesia may be a model to see the relationship between Islam and the modern world. The situation pluralitas Indonesian culture that Islam can be a model of how an Islamic state to receive ideas globally. For example, the experience in Indonesia akan berdemokrasi very means for the other Muslim.
Here, although not new, I will try to offer some alternative models of research that have been offered to examine Islam, especially in relation to culture
Understanding of the reality that ultimately will be a different attitude to appreciate the differences in religious conduct. More than that cross-cultural studies will also provide information about the reality of how religion can not be sterile from the influence of culture. For example a cross-cultural study here akan criticism of Islam in Southeast Asia.
As the study area and as one of the study area, Islam in Southeast Asia and Indonesia, especially in the first place does not attract attention. However, in perkembanngannya, with any size of Islam in Southeast Asia is an important Muslim community. Not only because the Muslim population of almost half the population of the Islamic world-with Indonesia that reaches 80% of the 200 million - but also because the development of Islam in Southeast Asia including the most impressive. If the decade of the 1980s and before, Islam in Southeast Asia is not at all Dilirik-for example, by Denys Lombard diungkapkapkan-or regarded as a marginal community of Islam-John L. Esposito-or not considered as true Islam as syncretic character so prominent that, it is Islam in Southeast Asia became a special attention.
There are several reasons why Islam in Southeast Asia of attention. First, the development of Islam in Southeast Asia, especially impressive considering that the global discourse. Changes in the world due to globalization, Islam in Southeast Asia can be said as one of the most forward, aside from Pakistan, of course, with the expert-expert influence in the United States.
Intellectual struggle Muslim Southeast Asia with ideas gender, democracy, civil society and human rights put Islamic Southeast Asia as a pioneer, or at least the most Inten the development of ideas is global.
Second, the intellectual style education in Muslim Southeast Asia to receive more ideas of social science in the developing West, such as Nurcholish Madjid, Kuntowijoyo, Anwar Ibrahim, Chandra Muzaffar and others, and in translating mengartikulasikan normative values of Islam, made the the development of Islam in Southeast Asia does not teralineasi of global development. Not surprising if studies of Islam in Southeast Asia region is colored spirit of Islam to the translation in the context of the empirical. Semaraknya studies social culture among the Muslim Southeast Asia, especially in Indonesia, has the dignity, or at least, to bring the Muslims participate actively involved in the intellectual debates of the present.
Third, Islamic Southeast Asia to provide a real picture of what Islam is called the local, which represents a meeting of culture, social and intellectual culture between local and Islam. Various tribes and ethnic nation in Southeast Asia, provides a description of how the real Islam can survive as well as a religious community. Indeed, uniqueness of Islam in Southeast Asia to give the image that are less when compared with Islam in the Arab community. Anthony Reid, for example said that the position of Islam in Southeast Asia a more prominent color-even to the local lingua franca for the communication of Islam in Southeast Asia does not use the Arabic language but Malay-ox make Islamic Southeast Asia termarjinalkan of Islamic discourse as a whole.
However, with the menguatnya concepts posmodernisme a big role to provide local knowledge to make Islam in Southeast Asia into a warm conversation. In addition to the responses of Muslim Southeast Asia intellectual tolerance that does not receive even less of a defender of social sciences West put Islam in Southeast Asia as the central meeting between Islam, the local culture and say modernism. Therefore, the depth of the study on the development of Islam in Southeast Asia, particularly Indonesia and Malaysia, which is the majority of the main Muslim communities in Southeast Asia, to be very important.
There are several options that can be developed in this study to learn more about Islam in Southeast Asia. First, a study meeting on the local culture and Islam that has been so long berproses. Anthony Reid and Kuntowijoyo also said that if not excessive presence of Islam in Southeast Asia has become the religious discourse of the people (popular religion). Religious conversion to Islam is often called, especially in the ethnic Malay region as "a Malay."
Secondly, the ethnic diversity of color and ethnic languages in the Southeast Asia can serve as examples for the local color, or the birth of Islam sebutnya only local in Southeast Asia. Dale F. Eickelman, an anthropologist who is seriously examining the establishment of Islam in Morocco local, and then he wrote a book about a good Muslim politics in the various areas of social, said that the development of Islam in a region that is influenced by two social conditions, historical experience and gerational location (which both he borrow this from Karl Manheim). Like Michel Faucault the view that the existence of a discourse can not be separated from a history of environmental conditions, Eickelman says the same thing. But he added the need to understand social reality from the point of experience (experience of) where people feel, understand and practice a religion. So a local understanding of Islam in a place should consider the history and experience of a subject that mengalaminya.
The pattern of thinking and social experience is also influenced by a generation in which he lives. Eickelman mencotohkan that when Morocco occupied by Sufi discourse (in terms of their local called Marabout), all religious behavior is influenced by the Moroccan Sufi discourse. The existence of local Islam in Southeast Asia is strongly influenced by the second element.
Third, as Marshal Hodgson in his book The Venture of Islam is so much quoted, the main criticism against him sharp Clifford Geertz, Islam proposes a study of cross-region and culture. This means that the existence of the spread of Islam to Morocco to Mindanao is a challenge for the observers of Islam to explain these phenomena. Not only from the point of distribution, but from the point of a local form of Islam which is the specialty of each region. For example, he said that Islam in Spain was a hand of religious ethics in the process of eruption thick works of art, while in Persia inspire the birth of Islam has poems about the beautiful love divine. Hodgson's terbentangnya be convinced that Islam is a hidden red thread that brings together Muslims.
Study of religion and culture in Indonesia can develop the concepts above. Not only because of Islam in Indonesia offers a rich religious realities, but more than that of Islam in Indonesia can be a model in the face two things. First, the model for the bridge between local culture and Islam, given Indonesia consists of several ethnic cultures. Differences manifestations of Islam in each region will provide a model for the exploration of the theory. Second, local Islam in Indonesia may be a model to see the relationship between Islam and the modern world. The situation pluralitas Indonesian culture that Islam can be a model of how an Islamic state to receive ideas globally. For example, the experience in Indonesia akan berdemokrasi very means for the other Muslim.
Here, although not new, I will try to offer some alternative models of research that have been offered to examine Islam, especially in relation to culture
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