Nastiness Diagnosis. Anthropology. Religion. Gender. Justice. A Personal Notepad For the General Public.
(left: the daughter and keeper of the religious boarding school/middle: her uncle and the brother of the school head/ right: me)
“The pengajian or religious sermon is a major form of entertainment in Muslim villages, taking place at set intervals (once a week, biweekly, or monthly). A good preacher (muballigh) combines the skills and styles of the stand-up comedians, the moral critic and the political agitator and teachers simple moral lessons n a highly entertaining form. …it is widely believed that attending pengajian brings religious merit.” (p235) — Martin van Bruinessen and Farid Wajidi, Syu’un ijtima’iyah and the kiai rakyat:
editor, Henk Schulte Nordholt, Ireen Hoogenboom.
Published 2006 by Pustaka Pelajar in Yogyakarta .
the limit of religious elites’ interest group –> Mass organization
*The Birth*1924 Wahabbi, Turkey abolished Caliphate, identity crisis
Japanese “militiarization” transformation of awareness of authority
X civil servants, aristocracy (the Dutch)
O Kiai (the Japanese)
**the most powerful intermediaries with rural masses**
Local traders, farmers > — Kyaia — < other entrepreneurs politicians Jakarta
NEW ORDER recognized the importance
*give you the department* 50s~1971 until Mukti Ali
Madarsah vs. pessantren
Mukti Ali (who knew at least about pesantren) wanted separation and development/Gov. projects fish-breeding and chicken farms
achievement: madrasah curriculum 70% secular + 30% religion
critique: the jibe of Kai Bisri Syansari (Rois Aam): turned pesantren into chicken farms
LP3ES 1971 Catholics in Indo –> New Young NU (p228)looking for provisions of religious argument legitimizing social actions
LKiS, eLSD, P3M +_ Lakpedam
Gender, inequality, Human Rights
lots US funds, foreign decision-making
NU 2004 Congress: conservatives upper hand
a small and growing number of kiai r akyat, side with, rather than leading and guiding the people (p233)
eccentric: nyelenrh, rebellous: mbalelo
“The village rituals of Javanese Islam, especally the slameta (ritual communal meal), have been studed before but primarly as religious events (Geertz 1960, Beatty 1999), wth an occasional observation on ther soldarty-maing functo (Martin-Schiller 1989). …(other studies only on formal types of civic association.) Our observations on kai rakyat suggests that these actors have been more affective than more formal NGOs precsely because they could use these tradtional and ore ‘authentc’ orms of rural cvic life.” (p234)
under New Order, a “large, identifiable, and loyal constituency at grassroots” (p205)?
NGO as well-paid form of employment for graduates out of pragmatics instead of idealism
flourished in the 1990s, foreign funds, a role in pro-democracy 2001 movements (Uhlin 97 3rd wave of Demo; Eldridge 95 NGO & demo in Indo)
How “authentic” democratic? /Sidel 2001 It takes a madrasah?