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In the Tradition or Outside? Reflections on Teachers and Influences Bruinessen, Martin van
Al-Jamiah: Journal of Islamic Studies Vol 53, No 1 (2015)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2015.531.53-103

In this autobiographical essay, Martin van Bruinessen looks back at the diverse intellectual influences that contributed to his formation as a scholar of Indonesian Islam. He was never trained as an Indonesianist or a scholar of Islam, and came to the subject through a series of unplanned changes in his life trajectory. His first acquaintance with Indonesia was through late colonial and post-colonial Dutch literature. It was followed in his student days by critical reporting on the massacres of 1965-66 and a re-reading of Indonesian history from an anti-imperialist viewpoint. His formal academic training was in entirely different disciplines, and his first experience with anthropological fieldwork took place in a different part of the world. A fortuitous post-doctoral appointment at KITLV, followed by four years at LIPI as a consultant for research methods, enabled him to acquaint himself directly with contemporary Muslim discourses and movements. He had the good fortune of working with leading Indonesian Muslim intellectuals, who became his major teachers. Only when he became a teacher and thesis supervisor himself, at the IAIN Sunan Kalijaga and later at Utrecht University, did he feel the need to reflect on how his own research relates to established academic traditions. The essay documents his growing appreciation of, and lasting critical distance from, the Leiden school of Oriental studies and his relationship with the French tradition of Islamic and Indonesian studies. It also attempts to be the story of the rise and decline of Leidenâs tradition of Indonesian Islamic studies, from the perspective of a critical reader who wishes to remain an outsider.[Dalam tulisan biografis ini, Martin van Buinessen melihat kembali beberapa pengaruh pembentukan dirinya sebagai sarjana tentang Islam Indonesia. Martin tidak belajar khusus tentang keindonesiaan atau keislaman, minat itu muncul dari perubahan-perubahan dalam hidupnya. Perkenalannya dengan Indonesia dimulai lewat tulisan-tulisan dari masa akhir dan pasca penjajahan. Pengalamannya berlanjut pada masa studinya saat menulis laporan kritis tentang kasus 1965-1966 dan dengan pembacaan ulangnya atas sejarah Indonesia dari sudut pandang anti imperalisme. Latar belakang pendidikan formalnya sama sekali berbeda, sementara pengalaman pertama riset antropologinya juga di tempat yang berbeda. Posisi post-doktoral di KITLV dan diikuti empat tahun di LIPI sebagai konsultan metodologi riset membuat Martin bersinggungan langsung dengan wacana muslim kontemporer dan gerakannya. Martin sangat beruntung bertemu dengan para cendikiawan muslim Indonesia yang kemudian menjadi guru-gurunya. Dari pengalamannya menjadi dosen dan supervisor disertasi di IAIN Sunan Kalijaga, sekarang UIN Sunan Kalijaga, dan selanjutnya di Universitas Utrecht juga, Martin merasa perlu untuk merefleksikan kembali penelitiannya dalam kaitannya dengan tradisi akademik yang mapan. Tulisan ini mendokumentasikan perkembangan apresiasinya, sekaligus kritiknya, terhadap studi ketimuran mazhab Leiden serta keterkaitannya dengan studi keislaman dan keindonesiaan dalam tradisi Perancis. Ini juga merupakan upaya untuk menulis sejarah naik-turunnya studi keislaman Indonesia mazhab Leiden dari perspektif seorang pembaca kritis yang berusaha tetap menjadi âorang luarâ.]

The Origins and Development of á¹¢Å«fÄ« Orders (Tarekat) in Southeast Asia Bruinessen, Martin van
Studia Islamika Vol 1, No 1 (1994): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Any Theory of the Islamization of the Malay Archipelago will have to at least explain why the process began when it did, instead of some centuries earlier or later. Foreign Muslims has probably been resident in the trading ports of Sumatra and Java for many centuries, but it is only towards the end of the 13th century that the find traces of apparently indigenous Muslims. The first evidence is from the north coast Sumatra, where a few tini muslim kingdoms, or rather harbour states, arose; Perlak and the twin kingdoms of Samudra and Pasai. During the 14th and 15th centuries, Islam gradually spread across the coasts of Sumatra and the Malay peninsula, to the northern coast of Java and to the spice island in the east.DOI:Â 10.15408/sdi.v1i1.864

Muslims of the Dutch East Indies and the Caliphate Question Martin van Bruinessen
Studia Islamika Vol 2, No 3 (1995): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v2i3.829

The abolition of 'Abd al-Majid's caliphate by Turkey's national assembly in March 1924, and the call by Azhar 'ulama' for an international congress in Cairo to elect a new khalifah the following year, had the effct of making Muslims in the Dutch Indies more aware that they were living under infildel rule. These events, and the conquest of the Hijaz by Ibn Sa'ud in the same year, briefly caised feverish activity the Indies. The interm advisor on native affairs to the Dutch Indies goverment, R.A. Kern, even spoke of 'a milestone in the Muhammadan movement in this country." For a few years these issues kept Indonesian Muslim leaders occupied and caused splits in the ranks; then suddenly the caliphate issue dropped from yhe agenda, never to reappear.DOI: 10.15408/sdi.v2i3.829

Ṣūfī and Sultāns in Southeast Asia and Kurdistan: A Comparative Survey Martin van Bruinessen
Studia Islamika Vol 3, No 3 (1996): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

This paper describes the stories about the relationship between Sufi with the king in the process of Islamization of a society that is a lot of coloring the literature in the Muslim world. This happens due to the fact that the relationship between the world religions (spiritual) with the world powers (the material) is always a problem that is somewhat typical. On the one hand, people tend to assume that a Sufi should not approach politics, because it is contrary to the ascetic world she lived.DOI: 10.15408/sdi.v3i3.798

THE PEACOCK IN SUFI COSMOLOGY AND POPULAR RELIGION: Connections between Indonesia, South India, and the Middle East Bruinessen, Martin van
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 02 (2020)
Publisher : UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2020.15.02.177-219

In various cultural and religious contexts, from West Asia to Southeast Asia, we come across a number of quite similar creation myths in which a peacock, seated on a cosmic tree, plays a central part. For the Yezidis, a sect of Sufi origins that has moved away from Islam, the Peacock Angel, who is the most glorious of the angels, is the master of the created world. This belief may be related to early Muslim cosmologies involving the Muhammadan Light (Nur Muhammad), which in some narratives had the shape of a peacock and participated in creation. In a different set of myths, the peacock and the Tree of Certainty (shajarat al-yaqīn) play a role in Adam and Eve’s fall and expulsion from Paradise. The central myth of the South Indian Hindu cult of the god Murugan also involves a tree and a peacock. The myth is enacted in the annual ritual of Thaipusam, like the Nur Muhammad myth is still enacted annually in the Maulid festival of Cikoang in South Sulawesi. Images of the peacock, originating from South India, have moved across cultural and religious boundaries and have been adopted as representing the different communities’ peacock myths.

Ṣūfī and Sultāns in Southeast Asia and Kurdistan: A Comparative Survey Bruinessen, Martin van
Studia Islamika Vol. 3 No. 3 (1996): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v3i3.798

This paper describes the stories about the relationship between Sufi with the king in the process of Islamization of a society that is a lot of coloring the literature in the Muslim world. This happens due to the fact that the relationship between the world religions (spiritual) with the world powers (the material) is always a problem that is somewhat typical. On the one hand, people tend to assume that a Sufi should not approach politics, because it is contrary to the ascetic world she lived.DOI: 10.15408/sdi.v3i3.798

Muslims of the Dutch East Indies and the Caliphate Question Bruinessen, Martin van
Studia Islamika Vol. 2 No. 3 (1995): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v2i3.829

The abolition of 'Abd al-Majid's caliphate by Turkey's national assembly in March 1924, and the call by Azhar 'ulama' for an international congress in Cairo to elect a new khalifah the following year, had the effct of making Muslims in the Dutch Indies more aware that they were living under infildel rule. These events, and the conquest of the Hijaz by Ibn Sa'ud in the same year, briefly caised feverish activity the Indies. The interm advisor on native affairs to the Dutch Indies goverment, R.A. Kern, even spoke of 'a milestone in the Muhammadan movement in this country." For a few years these issues kept Indonesian Muslim leaders occupied and caused splits in the ranks; then suddenly the caliphate issue dropped from yhe agenda, never to reappear.DOI: 10.15408/sdi.v2i3.829

The Origins and Development of Ṣūfī Orders (Tarekat) in Southeast Asia Bruinessen, Martin van
Studia Islamika Vol. 1 No. 1 (1994): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v1i1.864

Any Theory of the Islamization of the Malay Archipelago will have to at least explain why the process began when it did, instead of some centuries earlier or later. Foreign Muslims has probably been resident in the trading ports of Sumatra and Java for many centuries, but it is only towards the end of the 13th century that the find traces of apparently indigenous Muslims. The first evidence is from the north coast Sumatra, where a few tini muslim kingdoms, or rather harbour states, arose; Perlak and the twin kingdoms of Samudra and Pasai. During the 14th and 15th centuries, Islam gradually spread across the coasts of Sumatra and the Malay peninsula, to the northern coast of Java and to the spice island in the east.DOI: 10.15408/sdi.v1i1.864

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