Being Muslim in Indonesia
Being Muslim in Indonesia
Religiosity, Politics and Cultural Diversity in Bima
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Asian Studies
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Table of Contents
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Table of Contents
List of Illustrations
Notes on Transliteration and Style
Chapter One Introduction
1.1. Why Bima Is Important?
1.2. Sultan and Raja Bicara: Dyadic Leadership
1.3. Being Muslim as a Social Phenomenon
1.4. Outline of the Book
Chapter Two Background of Study
2.1 . Previous Studies on Islam and Muslims in Bima
2.2 . Methodological and Theoretical Framework
2.3 . Bima as a Study Site
The people
The place
2.4 . Choosing the Field
2.5 . Methods of Collecting Data
Chapter Three Hanta Ua Pua: Delivering Betel and Accepting Islam
3.1. The Historical Accounts of the Festival
3.2. Dato di Banda and Kampung Melayu
3.3. The Celebration of the Prophet Muhammad’s Birthday
3.4. Mawlid Texts: the many versions of written words praising the Prophet
3.5. The Festival of Hanta Ua Pua
3.6. Majelis Hadat Dana Mbojo and Hanta Ua Pua: the politics of festival
3.7. The local dimension of the NU and Muhammadiyah in Bima
3.8. Conclusion
Chapter Four Imam and Royal Mosque
1.1. Imam and Sultan
1.2. Imam and Royal Foundation
1.3. Everyday Rituals among Muslims
1.4. Social Dimension of Ritual Prayers
1.5. Accommodation during Ramadan Ritual Prayers
1.6. The Festival of Breaking the Fast: Idul Fitri
1.7. Friday Congregational Prayers: regional bylaws and politics of ritual
1.8. Conclusion
Chapter Five Sando and Spirt Possession: Engaging with the spirit and healing the sick
5.1. Sando, Spirit Possession and Spirit Mediumship
5.2. The Local Belief in Supernatural Beings and the Types of Illness
5.3. Religious Reformism in the Belief in Ancestral pirits: From parafu ro pambora to padasa
5.4. The Power of Water and the Qur’anic Verses in Healing Rituals
5.5. Being Submissive and Healing the Sick with the Help of God: karana ala
5.6. Protecting the Village, Asking for Salvation: doa dana
5.7. Healing Practice and Its Relationship to Islamic Mysticism
5.8. Fitua, Silsilah and the Seven Grade (Martabat Tujuh)
5.9. Conclusion
Chapter Six
Life-cycle Rituals: Praying from unborn to birth and becoming Muslim
6.1. Concepts of Solidarity in Lifetime Rituals
6.2. Ritual for a Pregnant Mother
6.3. Birth Delivery Ritual
6.4. Hair-shaving and Name-giving
6.5. Circumcision
6.6. Complete Qur’an Recital and Veiling
6.7. Conclusion
Chapter Seven Life-cycle Rituals: Marriage and Death, Getting Together in Joy and Sadness
7.1. Village Gatherings
7.2. Marriage Ceremony
7.3. Bride-service at Prospective In-laws’ Residence
7.4. Marriage Payment Delivery
7.5. Henna Night
7.6. Marriage Contract Ceremony
7.7. Commemoration of the Deceased
7.8. Feasting and Praying for the Deceased
7.9. Conclusion
Chapter Eight Concluding Remarks
8.1. Religiosity
8.2. Politics
8.3. Cultural Diversity
8.4. Conclusion

Muhammad Sila

Being Muslim in Indonesia

Religiosity, Politics and Cultural Diversity in Bima

How Muslims in Indonesia consider their religious practices, politics and culture as Islamic is described in this volume. By examining the various ways Bima Muslims constitute their Islamic identities and agencies through rituals and festivals, this book argues that religious practice is still vigorous in present Bima. It explores the reproduction of religious meanings among various local Muslims and the differences between social groups. Islam is represented as divided between the traditionalist Muslims and the reformist Muslims, between the royal family and the ordinary Muslims, and between Muslim clerics and lay people. Consequently, there is no single picture of Islam. As Bima Muslims construe their Islam in response to their surroundings, what it means to be a Muslim is constantly being negotiated. The complexity of religious life has been a result of the duality of socio-political settings in Bima which stems from the early period of the Islamization of Bima to the present.

Muhammad Sila

Muhammad Adlin Sila is currently working at Indonesia’s Ministry of Religious Affairs (MoRA) and is a lecturer at the State Islamic University of Syarif Hidayatullah, Jakarta. His research focuses mainly on social anthropology and religious studies.