INDONESIAN RELIGIOUS FORMS AND THEIR INTERACTIONS

The only other study religion is Christianity, which has about 8.5 percent of Indonesians as adherents (Kipp and Rodgers 3). Despite the copiousness of Muslims in Indonesia, their presence and impact have app bently been drop by all but a few scholars and overlook by Westerners in general. This state will survey the paramount religious forms, focusing primarily on forms of Islam, and then wrangle some of the interactions between the religious groups.

Islam in Indonesia is unique. It can seldom be characterized along the lines of Muslim practice generally real and propounded elsewhere in the world. For instance, this writer found no report that ventures to classify Indonesian Islam as predominantly Sunni or Shi'i. peradventure this is due to the prevalence of syncretization of preIslamic beliefs with Islam among Indonesians: many Indonesians disregard underlying practices and prohibitions that both Sunni and Shi'i Muslims accept (Geertz 124). In that case Sunni versus Shi'i distinctions would not be as meaningful for most Indonesian Muslims. However, it seems commonly certain that the foundational Islam that came to Indonesia was Sufi in orientation (Denny 371), and mysticism still seems to sport a major share in the religious animateness of Indonesia.

In The Religion of Java, Geertz (6) describes cardinal "main cultural types" in Javanese culture,

" . . . fairly impertinent to article of belief but fascinated with ritual detail . . . " (127), which is mayhap indicated by the application of the relatively precise ritual scatter to various ends that are sometimes ambiguous.

Boland, B. J. The Struggle of Islam in modernistic Indonesia. Martinus Nijhoff, 1971.

Problems relating to reformist motivations and resistance thereto arose primarily between the reformist groups and the government. In the early 20th century, some orthodox Muslims began to merge into political groups. These political groups were a major power by the time the new record was being developed. The foremost difficulty in developing the ideology of the constitution was to resolve the role of Islam in the state.

The final result  a monotheistic constitution  resulted in " . . . a disillusionment [among some Muslims] that was within three years to lead to the outbreak of civil war and the promulgation of a Dar alIslam (domain of Islam) in three provinces" (Johns 211). This movement was in conclusion defeated, but associated Islamic rebellions continued periodically for several years. idle Islamic extremism has continued through this day (Johns 227).

The application of the very(prenominal) community feast to both Islamic and Animist ends is a good demonstration of the syncretic nature of the abangan religious view.

Groups such as the abangans and the prijajis that consider their religious views only one (nonsupreme) conniption of their life do not have much fatality to defend religious interests. Therefore, they are unlikely to come into troth with other religious interests unless another interest is trying to twitch change in them. Groups that view their own religious doctrine in a totalistic way, such as the santris and Christians, are more liable to end up in betrothal with other religious interests, since there is a strong get to maintain the integrity of their doctrine. The government is also likely to be involved in conflicts, as i
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