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Strongmen and Religious Leaders in Java: Their Dynamic Relationship in Search of Power Pribadi, Yanwar
Al-Jamiah: Journal of Islamic Studies Vol 49, No 1 (2011)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.491.159-190

The central purpose of this paper is to explore the dynamic relationship between Javanese strongmen and religious leaders in search of power. Two groups of strongmen --jago in Central and East Java and jawara in Banten-- and religious leaders, such as kyai, tarekat teachers and guru ngaji are the subjects of this discussion. I present two groups of strongmen and religious leaders and sketch how both groups, through their socio-political as well as religious roles, preserve the values of the Javanese and Bantenese. Religious leaders and strongmen have been the source of informal traditional leadership, particularly in villages. Religious leaders have represented leadership in knowledge, while strongmen have represented leadership with regard to braveness and physical magical power. The most visible roles of the strongmen are as power brokers. In the meantime, religious leaders have to be aware of the risk of being alienated and isolated from their horizontal networks within religious circles, but also more importantly, that their high position in society will gradually fade away if they place themselves too close to strongmen and the authorities.

Religious Networks in Madura: Pesantren, Nahdlatul Ulama, and Kiai as the Core of Santri Culture Pribadi, Yanwar
Al-Jamiah: Journal of Islamic Studies Vol 51, No 1 (2013)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.511.1-32

This paper addresses three institutions in Madurese santri culture: the pesantren (Islamic traditional education system), the Nahdlatul Ulama, and the kiai (tradisional Islamic authority). These three elements have characterised and become central part of both Islam and politics in Madura. The issues are raised in this paper: the nature of pesantren, the role of Nahdlatul Ulama, and kiais within the whole tradition of santri Islam in Madura. How does each of these elements form relationships with the others? These questions lead to answer the main question: Is Islam in Madura different from Islam in other places in Indonesia? Today, it seems clear that despite their rather changed perceptions of modern education, Islamic associations, and men of religion, Madurese people continue to preserve their sacred values, as the main three elements of the santri culture in Madura which have had a great influence on society, in both religious and worldly domains. The people share the view that Islamic law (shariâa) is fundamental to daily life and thus must be integrated in all aspects of life. However, like Islam in other places in Indonesia, the characteristic of Islam in Madura emphasizes primarily, but not exclusively, on aspects such as mysticism and local cultures. [Artikel ini menjelaskan tiga elemen penting budaya santri yang melekat pada masyarakat Madura, yaitu pesantren, mewakili elemen pendidikan Islam tradisional, Nahdlatul Ulama, mewakili organisasi Islam, dan kiai, merepresentasikan tokoh Islam. Ketiga elemen tersebut berjalin-kelindan dan membentuk relasi yang kompleks antara Islam dan politik sebagaimana dipraktikkan dalam masyarakat Madura. Dua persoalan penting yang hendak dijawab melalui artikel ini yaitu bagaimana karakter pesantren, Nahdlatul Ulama, dan kiai yang menjadi dasar Islam-santri di Madura dan bagaimana ketiga elemen tersebut saling terkait satu sama lain. Persoalan ini kemudian mengantarkan pada pertanyaan penting lainnya, yakni apakah Islam di Madura memiliki karakteristik dan bentuk yang berbeda dengan Islam yang hidup di wilayah lain di Indonesia? Sampai sekarang, meski masyarakat Madura mengalami pergeseran dalam menilai pendidikan modern, organisasi Islam, dan ulama, mereka masih tetap mempertahankan nilai-nilai sakral agama. Ini bisa dibuktikan dengan kuatnya pengaruh pesantren, Nahdlatul Ulama, dan kiai dalam urusan agama dan duniawi. Masyarakat Madura meyakini bahwa syariat Islam sangat penting dan perlu diterapkan dalam keseluruhan aspek kehidupan mereka. Namun, seperti Islam di wilayah lain di Indonesia, Islam di Madura juga sangat dipengaruhi oleh tasawuf dan budaya lokal.]

Strongmen and Religious Leaders in Java: Their Dynamic Relationship in Search of Power Pribadi, Yanwar
Al-Jamiah: Journal of Islamic Studies Vol 49, No 1 (2011)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.491.159-190

The central purpose of this paper is to explore the dynamic relationship between Javanese strongmen and religious leaders in search of power. Two groups of strongmen --jago in Central and East Java and jawara in Banten-- and religious leaders, such as kyai, tarekat teachers and guru ngaji are the subjects of this discussion. I present two groups of strongmen and religious leaders and sketch how both groups, through their socio-political as well as religious roles, preserve the values of the Javanese and Bantenese. Religious leaders and strongmen have been the source of informal traditional leadership, particularly in villages. Religious leaders have represented leadership in knowledge, while strongmen have represented leadership with regard to braveness and physical magical power. The most visible roles of the strongmen are as power brokers. In the meantime, religious leaders have to be aware of the risk of being alienated and isolated from their horizontal networks within religious circles, but also more importantly, that their high position in society will gradually fade away if they place themselves too close to strongmen and the authorities.

Religious Networks in Madura: Pesantren, Nahdlatul Ulama, and Kiai as the Core of Santri Culture Pribadi, Yanwar
Al-Jamiah: Journal of Islamic Studies Vol 51, No 1 (2013)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.511.1-32

This paper addresses three institutions in Madurese santri culture: the pesantren (Islamic traditional education system), the Nahdlatul Ulama, and the kiai (tradisional Islamic authority). These three elements have characterised and become central part of both Islam and politics in Madura. The issues are raised in this paper: the nature of pesantren, the role of Nahdlatul Ulama, and kiais within the whole tradition of santri Islam in Madura. How does each of these elements form relationships with the others? These questions lead to answer the main question: Is Islam in Madura different from Islam in other places in Indonesia? Today, it seems clear that despite their rather changed perceptions of modern education, Islamic associations, and men of religion, Madurese people continue to preserve their sacred values, as the main three elements of the santri culture in Madura which have had a great influence on society, in both religious and worldly domains. The people share the view that Islamic law (shariâa) is fundamental to daily life and thus must be integrated in all aspects of life. However, like Islam in other places in Indonesia, the characteristic of Islam in Madura emphasizes primarily, but not exclusively, on aspects such as mysticism and local cultures.[Artikel ini menjelaskan tiga elemen penting budaya santri yang melekat pada masyarakat Madura, yaitu pesantren, mewakili elemen pendidikan Islam tradisional, Nahdlatul Ulama, mewakili organisasi Islam, dan kiai, merepresentasikan tokoh Islam. Ketiga elemen tersebut berjalin-kelindan dan membentuk relasi yang kompleks antara Islam dan politik sebagaimana dipraktikkan dalam masyarakat Madura. Dua persoalan penting yang hendak dijawab melalui artikel ini yaitu bagaimana karakter pesantren, Nahdlatul Ulama, dan kiai yang menjadi dasar Islam-santri di Madura dan bagaimana ketiga elemen tersebut saling terkait satu sama lain. Persoalan ini kemudian mengantarkan pada pertanyaan penting lainnya, yakni apakah Islam di Madura memiliki karakteristik dan bentuk yang berbeda dengan Islam yang hidup di wilayah lain di Indonesia? Sampai sekarang, meski masyarakat Madura mengalami pergeseran dalam menilai pendidikan modern, organisasi Islam, dan ulama, mereka masih tetap mempertahankan nilai-nilai sakral agama. Ini bisa dibuktikan dengan kuatnya pengaruh pesantren, Nahdlatul Ulama, dan kiai dalam urusan agama dan duniawi. Masyarakat Madura meyakini bahwa syariat Islam sangat penting dan perlu diterapkan dalam keseluruhan aspek kehidupan mereka. Namun, seperti Islam di wilayah lain di Indonesia, Islam di Madura juga sangat dipengaruhi oleh tasawuf dan budaya lokal.]

Fragmentasi Umat dan Penciptaan Otoritas Keagamaan: Tanggapan terhadap â€˜Islam Lokalâ€™ dan â€˜Islam Asingâ€™ di Indonesia Pribadi, Yanwar
Jurnal Masyarakat dan Budaya Vol. 21 No. 1 (2019)
Publisher : P2KK LIPI

Today, Islamist groups in Indonesia are apprehensive with Islam Nusantara, a catch-all term to refer to various expressions of localised Islam and socio-political thoughts and attitudes propagated by the country?s largest Muslim organisation, the Nahdlatul Ulama (NU). In response, the proponents of Islam Nusantara call for the unity of Indonesian Muslims to restrain what they perceive as an orchestrated effort to Arabize Indonesian Islam and eradicate local cultures and traditions. By looking at Banten and Madura through ethnographic fieldworks in between 2009-2018, this paper investigates the contestation between supporters of ?local? and ?foreign? Islam in defining their own Islam and making religious authority. While both supporters share the global viewpoints of Sunni Islam, the former is strongly characterised by local cultures and traditions that have been well preserved for centuries. The latter is well-known to display foreign-influenced, mostly Salafism from Gulf countries, expressions of Islam that include communal piety, religious commodification, Islamic populism, and popular Islamism. I argue that in both contemporary Banten and Madura, the defining of Islam and the making of religious authority have been frequently marked by conflicting responses in complex and fluctuated relationships. The relationships involve the phenomena of contestation between variants of Indonesian Islam and the fragmentation of the ummah.

Dinamika Hubungan Sosial-Keagamaan pada Masyarakat Nelayan di Karangantu Banten Pribadi, Yanwar
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This paper explores the dynamics of socio-religious interactions among the inter-ethnic fishermen community in the former seaport of the Sultanate of Banten, i.e. in the Karangantu Port, Serang, Banten. The study focuses on the socio-religious interactions between migrants and local residents, and among the migrants themselves. This paper more broadly investigates the government?s policies on marine and fisheries sectors since 2000. Main issues discussed are the background of the history of Banten as the center of maritime power; the arrival and interaction between foreign and Nusantara traders and fishermen and local people; decentralization policies; patterns and forms of the inter-ethnic interactions; and the influence of decentral-ization policies towards the development of Banten?s maritime world. This paper uses ethnographical and historical approaches. The author argues that the inter-ethnic interactions in the Banten north coast area are socio-economic-cultural interactions that have long been intertwined and can be regarded as ideal multiculturalism interactions on the one hand. However, the policies of the central and regional government in marine and fisheries sectors have not generated the right solution to improve and empower Banten?s fishermen community, as it did occur in the 16th and 17th centuries.

The Suramadu Bridge Affair: Un-bridging the State and the Kyai in New Order Madura Pribadi, Yanwar
Studia Islamika Vol 22, No 2 (2015): 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.v22i2.1919

This paper by and large explores state-society relations and for the most part discusses the Indonesian governmentâ€™s plans to â€˜modernizeâ€™ Madura during the New Order administration and how a number of kyai responded to these plans. Specifically, it is concerned with a conflict between the state and the kyai in the Suramadu Bridge Affair, particularly in the rejection of the industrialization scheme by the Kyai of Bassra. An obvious aspect that can be highlighted from the conflict is the inability of state officials, especially at regional levels, to cope with the high expectations of the central government. Another central aspect underlined is the undemocratic approach of the government towards the implementation of its plans. The governmentâ€™s plans to â€˜modernizeâ€™ Madura eventually created resistance among some segments in society, and they made use of, among other things, Islamic symbols in resisting the governmentâ€™s plans.DOI:Â 10.15408/sdi.v22i2.1919

Komodifikasi Islam dalam Ekonomi Pasar: Studi tentang Muslim Perkotaan di Banten Yanwar Pribadi; Zaki Ghufron
Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Vol 15, No 1: June 2019
Publisher : Fakultas Agama Islam Universitas Muhammadiyah Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18196/AIIJIS.2019.0096.82-112

Tulisan ini bertujuan untuk mengeksplorasi dan menjelaskan hubungan timbal balik atau koeksistensi antara komodifikasi Islam dan ekonomi pasar pada masyarakat Muslim Banten di Kota Serang dan Kota Cilegon. Penelitian antropologi politik ini menggunakan metode etnografi dengan fokus pada studi kasus lapangan (fieldwork case study) di Kota Serang dan Kota Cilegon, Provinsi Banten. Fokusnya adalah aktivitas-aktivitas masyarakat Muslim Banten dan bentuk-bentuk keagamaan yang menjadi komoditas pasar di organisasi atau perkumpulan Muslim baik yang eksklusif maupun non-eksklusif dan juga pengajian di perkotaan. Argumen tulisan ini adalah bahwa upaya kelompok Muslim kelas menengah perkotaan di Indonesia untuk mempertahankan dan melestarikan identitas Islam yang “sesungguhnya” dengan kembali ke Alquran dan Sunnah telah terakumulasi dalam kekuatan yang menghadirkan tantangan bagi negara dalam politik nasional dan lokal, terutama dalam pemilihan umum, pembangunan ekonomi dan masyarakat, dan urusan keagamaan. Sebagai daerah yang dipengaruhi oleh Kesultanan Banten di masa lalu, Kota Serang dan Kota Cilegon secara umum dikenal sebagai wilayah agama tradisional. Namun, kedatangan kelompok Muslim kelas menengah perkotaan baru yang kebanyakan bermigrasi dari kota-kota yang lebih besar dan lebih maju, serta munculnya generasi-generasi baru kaum Muslim di Kota Serang dan Kota Cilegon dan kota-kota sekitarnya lainnya yang tinggal di perkotaan, telah secara signifikan mengubah lanskap ekspresi budaya dan agama dan tradisi Islam di Kota Serang dan Kota Cilegon. Organisasi-organisasi keagamaan dan pengajian-pengajian di kompleks perumahan telah menjadi tempat yang signifikan untuk mendiskusikan, mempraktikkan, dan menyebarkan kombinasi budaya pop dan Islam “sesungguhnya” oleh kelas menengah Muslim yang kebanyakan tidak memiliki latar belakang pendidikan Islam dan yang relatif baru dengan ide-ide ajaran Islam. Pembuatan otoritas keagamaan secara terus-menerus melibatkan interaksi yang rumit antara dua sisi: ekspresi lokal Islam dan pemahaman dan praktik-praktik Islam asing. Akibatnya, telah terjadi fragmentasi umat, suatu kondisi yang diperburuk oleh polarisasi politik yang merajalela sejak pemilihan presiden 2014.

Dinamika Hubungan Sosial-Keagamaan pada Masyarakat Nelayan di Karangantu Banten Yanwar Pribadi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This paper explores the dynamics of socio-religious interactions among the inter-ethnic fishermen community in the former seaport of the Sultanate of Banten, i.e. in the Karangantu Port, Serang, Banten. The study focuses on the socio-religious interactions between migrants and local residents, and among the migrants themselves. This paper more broadly investigates the government’s policies on marine and fisheries sectors since 2000. Main issues discussed are the background of the history of Banten as the center of maritime power; the arrival and interaction between foreign and Nusantara traders and fishermen and local people; decentralization policies; patterns and forms of the inter-ethnic interactions; and the influence of decentral-ization policies towards the development of Banten’s maritime world. This paper uses ethnographical and historical approaches. The author argues that the inter-ethnic interactions in the Banten north coast area are socio-economic-cultural interactions that have long been intertwined and can be regarded as ideal multiculturalism interactions on the one hand. However, the policies of the central and regional government in marine and fisheries sectors have not generated the right solution to improve and empower Banten’s fishermen community, as it did occur in the 16th and 17th centuries.

Strongmen and Religious Leaders in Java: Their Dynamic Relationship in Search of Power Yanwar Pribadi
Al-Jami'ah: Journal of Islamic Studies Vol 49, No 1 (2011)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.491.159-190

The central purpose of this paper is to explore the dynamic relationship between Javanese strongmen and religious leaders in search of power. Two groups of strongmen --jago in Central and East Java and jawara in Banten-- and religious leaders, such as kyai, tarekat teachers and guru ngaji are the subjects of this discussion. I present two groups of strongmen and religious leaders and sketch how both groups, through their socio-political as well as religious roles, preserve the values of the Javanese and Bantenese. Religious leaders and strongmen have been the source of informal traditional leadership, particularly in villages. Religious leaders have represented leadership in knowledge, while strongmen have represented leadership with regard to braveness and physical magical power. The most visible roles of the strongmen are as power brokers. In the meantime, religious leaders have to be aware of the risk of being alienated and isolated from their horizontal networks within religious circles, but also more importantly, that their high position in society will gradually fade away if they place themselves too close to strongmen and the authorities.

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