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제대식 한국동남아학회 2003 동남아시아연구 Vol.13 No.1
There have been tremendous changes and confusion in Indonesia. Especially the Separatist Movement developing in the Aceh and Irian areas have been attracting much attention of neighboring SE Asian countries and NE Asian countries. The trouble can be considered as a political panic in Indonesia, which might bring a secondary effect to other neighboring countries in a similar situation. Recent separatist movements in the Aceh area seem to be threatening unified Indonesia. There are many possibilities; the Indonesian government might allow limited autonomy to the aceh area and can maintain the present unified government. Federal government is another possibility. Or it can yield to the demand of the separatists. All these possibilities depend on such factors as separatists' strategy, Indonesian government's reaction, changes in the indonesian political composition, military authorities'response, and diplomatic relations. The purpose of this study aims at analyzing the cause and possible future development. The relationship, before the declaration of GAM, between the Indonesian government and the Separatist in the Aceh area, and historical back ground of the conflict will be examined. From examining the Indonesian military authorities'infringement of human rights and the government's succeeding management process, and economic exploitation, this study tries to infer a future for the Aceh area.
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제대식 한국외국어대학교 동남아연구소 2012 東南亞硏究 Vol.22 No.2
It's possible to look at the both sides of Islam's acceptance of local folk beliefs & rituals, and indigenous religion's acceptance of Islamic doctrines in the acculturation process between indigenous religion and Islam in Javan society. It can be said that from the standpoint of the Sufis who achieved great exploits in propagating Islam into Javan society, they accepted the Javan traditional practice, which has been upheld by Javans, in order to get Islam to take root in all areas of Java while from the viewpoint of the vast majority of lower classes who have pursued spiritism and dynamism, their indigenous religion adopted the form of accepting Islam. Much of the evidence indicating the use of folk beliefs mixed with Islam and co-existence of both religions can be seen through the habit and rites projected onto their daily living. The representative ritual is selamatan called "kenduri.'Selamatan is a ritual in which participants perform ancestral rites, such as giving prayers by preparing food with their utmost sincerity, and share food with their relatives and neighbors. Particularly, the rituals performed in time of memorial services are observed by almost all groups in Java. Generally, the rituals are guided by the employees at masjid who are skilled in reciting Qur'an called modin. Javans' ancestral worshipping is amazingly big, and they believe in not only the fact that the performance of selamatan can make ancestors' souls in after life peaceful but they also believe in the fact that those souls of ancestors bring prosperity to their descendants. This writer, under the perception that Islamic mysticism and sufism have become Javan(ized) through being grafted onto Javan mysticism in the process of their propagation and taking root in Javan society, has a shot at casting light on the transformation process. For this purpose, this study attempts to shed light on the process of kejawen's being naturalized to Javan society after looking into the main idea of the two sufisms prevailing in Javan society including snnni sufism and philosophical sufism. Next, this study is going to consider their view of religion through the rite of passage, which have the most important weight in daily life of Javan society among several cases of rite naturalization, especially birth, wedding ceremony, funeral ceremony, and ancestral rites, etc. Such work could be a measure to weigh up to what extent Islam has been transformed in the process of being naturalized to Javan society. In conclusion, this study is going to examine the aspect and the present status of the kejawen stratum's being collectivized.
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제대식 한국이슬람학회 2004 한국이슬람학회논총 Vol.14 No.2
In Indonesia the very foundation of its post-Suharto national policy of 'Indonesian Unification' is being shaken to its very core: the Aceh and Papua regions have been involved in separate independence movements; and religious and ethnic tensions have been occurring in Moluccas, Kalimantan, and Celebes regions. Why is large-scale bloodshed continuing to occur after the fall of the Suharto regime? All of this appears to be spontaneous uprisings fueled by the strong resentment and dissatisfaction of the minorities op? pressed during the 32 years of iron-fisted rule of Suharto accompanied by the post-Suharto power vacuum, economic recession and a drive towards democratization. The regional conflicts naturally arose during the process of unifying many island-regions in the archipelago inhabited by a diverse eth- nic population into one country. Moreover, it became an intrinsic element of the Suharto regime's national policy implementation. Although inhabited by 60% of the nation's population, Java Island occupies a mere 6.7% of the entire national land area. Therefore, concentrated economic development for Java Island and the subservience of regional governments and public institutions outside Java to the Javanese population have sown the seeds of discontent into the region's political elite. More? over, the expanded immigration policy implemented for the sake of balanced development of the entire archipelago and regional military defense strategy has caused economic and religious conflicts between the natives and im? migrants of different cultural backgrounds. Although the natives were strongly displeased with the immigration policy, they had to keep silent about the regime's implementation of the ‘Panca Sila' immigration policy during Suharto's military rule. This research intends to focus on the explanation of (i) the background information leading up to, (ii) the unfolding of and (iii) each region's specific cause of the fore-mentioned lengthy regional conflicts following the collapse of Suharto's power that exacted much human and economic cost. In reality, Indonesia's regional conflicts cannot be easily explained because each regional conflict has its own compound set of causes. In spite of this, in an attempt to analyze the causes of the conflicts, this research aims to cate- gorize the causes applicable to each region, i.e., inequality in economic development, religious feuds and ethnic feuds.
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제대식 ( Dae Sik Je ) 한국이슬람학회 2009 한국이슬람학회논총 Vol.19 No.3
The predominant religion in Java is Islam (96%) along with Christianity, Buddhism and a small minority of Hindus. Although most Javanese people practice Islam, the community, with its religious complexity, is divided into Muslims who follow Islamic principles and a local belief popularly known as Kejawen. Kejawen is a Javanese version of Islam, which contains an acculturation of traditional Javanese beliefs, Hinduism and Buddhism. Javanese are increasingly inclined to follow Kejawen since they have a strong sense of pride in their traditional culture, preferring a religious life which unlike Islam requires no hard-to-follow principles regarding material civilization. This study intends to analyze the essence of Kejawen that is believed to be followed by more than half of the Javanese population. To that end, the concept of Manunggaling Kawula Gusti by Siti Jenar is explored since the concept has rationalized the religious activity in Java. Kebatinan, the basic religious practice of Javanese people, is also considered together with the role of religion in their daily life. In addition, this study analyzes the historical reasons for the wide popularity of Kejawen in the Javanese community and examines the current status of Kejawen.
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제대식 ( Dae Sik Je ) 한국외국어대학교 동남아연구소 2013 東南亞硏究 Vol.22 No.2
It``s possible to look at the both sides of Islam``s acceptance of local folk beliefs & rituals, and indigenous religion``s acceptance of Islamic doctrines in the acculturation process between indigenous religion and Islam in Javan society. It can be said that from the standpoint of the Sufis who achieved great exploits in propagating Islam into Javan society, they accepted the Javan traditional practice, which has been upheld by Javans, in order to get Islam to take root in all areas of Java while from the viewpoint of the vast majority of lower classes who have pursued spiritism and dynamism, their indigenous religion adopted the form of accepting Islam. Much of the evidence indicating the use of folk beliefs mixed with Islam and co-existence of both religions can be seen through the habit and rites projected onto their daily living. The representative ritual is selamatan called "kenduri.`` Selamatan is a ritual in which participants perform ancestral rites, such as giving prayers by preparing food with their utmost sincerity, and share food with their relatives and neighbors. Particularly, the rituals performed in time of memorial services are observed by almost all groups in Java. Generally, the rituals are guided by the employees at masjid who are skilled in reciting Qur``an called modin. Javans`` ancestral worshipping is amazingly big, and they believe in not only the fact that the performance of selamatan can make ancestors`` souls in after life peaceful but they also believe in the fact that those souls of ancestors bring prosperity to their descendants. This writer, under the perception that Islamic mysticism and sufism have become Javan(ized) through being grafted onto Javan mysticism in the process of their propagation and taking root in Javan society, has a shot at casting light on the transformation process. For this purpose, this study attempts to shed light on the process of kejawen``s being naturalized to Javan society after looking into the main idea of the two sufisms prevailing in Javan society including snnni sufism and philosophical sufism. Next, this study is going to consider their view of religion through the rite of passage, which have the most important weight in daily life of Javan society among several cases of rite naturalization, especially birth, wedding ceremony, funeral ceremony, and ancestral rites, etc. Such work could be a measure to weigh up to what extent Islam has been transformed in the process of being naturalized to Javan society. In conclusion, this study is going to examine the aspect and the present status of the kejawen stratum``s being collectivized.
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