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THE ISLAMIC TRADITION 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. Thisrnis 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,rnit 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 realrnsituation 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 listens to his key informants and concludes that the a coherent view of the world, and that what they belie,do, and how they act are complementary on each. in traditional Islamic orthopraxy. Unlike Geertz,no Hinduism, that is, no reference to corer’rna central belief in God as the sole Creator as the existence of spiritual beings is tradition.rnIn fact, rather than to worry .that Islam on Java is sy central question posed .in Java so comple departure for de institutions .existed in.
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