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The Islamic Traditions Of Cirebon
This work bears a coherent, sophisticated and convincing argument
targeted to the work of Geertz on religion in Java, which has
dominated scholarly debate for the better part of four decades. This
is truly groundbreaking contribution because it does something
which other have failed to do. It does not attack Geertz by adopting
and then criticizing Geertz santri-priyayi-abangan categories. Rather,
it offers the reader a compelling alternative set of conceptual
categories.
Mr. Muhaimin, the writer, makes his position clear early in the
development of his argument: "Geertz misconceived the real
situation from the start, misunderstood as he went through and
misinterpreted at the and (p.28)". In the body of the text Mr.
Muhaimin sets about building his own interpretation, in which he
listens to his key informants and concludes that the Cirebonese have
a coherent view of the world, and that what they believe, what they
do, and how they act are complementary on each other and grounded
in traditional Islamic orthopraxy. Unlike Geertz, Mr.Muhaimin finds
no Hinduism, that is, no reference to core Hindu deities, but rather
a central belief in God as the sole Creator. No animism is also found,
as the existence of spiritual beings is an integrated element of Islamic
tradition.
In fact, rather than to worry about disputing Geertz major premise
that Islam on Java is syncretic, Mr. Muhaimin prefers to address a
central question posed by Hodgson why was the triumph of Islam
in Java so complete. Mr. Muhaimin's anwers become his point of
departure for describing the Cirebonese belief system and the
institutions through which it is transmitted, which have always
existed independent of the political power stucture.
The Publisher
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