Albertus Bagus Laksana. Muslim and Catholic Pilgrimage Practices: Explorations through Java

IF 0.4 Q3 AREA STUDIES
Julius Bautista
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引用次数: 0

Abstract

Muslim and Catholic Pilgrimage Practices: Explorations through Java Albertus Bagus Laksana Farnham: Ashgate, 2014, xiii+252p.Albertus Bagus Laksana's Muslim and Catholic Pilgrimage Practices: Explorations through Java is a rich, intricately textured comparative ethnography of Muslim and Catholic pilgrimage traditions in south central Java. The empirical data-derived from participant observation, direct-interview, discourse analysis, and archival research-is organized into two balanced sections, while a concluding analysis discusses the culturally-specific aspects that condition religious pluralism in Java. What is most interesting is that Laksana confronts the reality of this pluralism through a methodology of "double visiting," moving "back and forth between my own tradition of Catholic Christianity and the tradition I visit, Islam" (p. 191). In tackling multiple sites of investigation, Laksana's work demonstrates a remarkable kind of empirical cavalier not commonly seen in a single piece of indepth ethnographic work.There would still be many in the social sciences who would harbor some misgivings about this multi-sited methodology, which carries with it the inherent risk of compromising ethnographic depth, attenuating the empirical potency of fieldwork, and undervaluing the voices of the subaltern. Laksana's rationale for comparison, however, is not analytic breadth per se, but his own theological formation in which multi-sited research is "a real religious pilgrimage to God and His saints where on various levels I learn more about God, my own self, and my religious tradition, from the richness of the Muslim tradition . . ." (p. 191). This work is a deliberate and explicit deployment of the new comparative theology, promulgated by Francis X. Clooney (2010), in which the close exposure to and study of the religious other is coterminous with the pursuit of personal theological edification. In this way, the multi-sidedness of Laksana's empirical purview cannot be evaluated solely by the standards set in the social science academy.The main argument of this book resonates strongly with its author's personal theological journey: that "complex religious identity" in Java is characterized by an intimate embrace of religious alterity, one that occurs through the medium of indigenous, sub-religious concepts. The persuasiveness of this argument is contingent upon the acceptance of two assumptions: firstly, that there is a largely unproblematic fluidity between culture and religion, and secondly, that there exists an autochthonous, inclusive Javanese religio-cultural sensibility that remains as the basis of intersubjective Javanese humanness, regardless of centuries of religious formation. Each of the two main sections that frame the analysis explore the theological and empirical elasticity of this central theme.Part I, which comprises of three chapters, draws momentum from an examination of how Javano-Muslim "sacred history" is animated by the Arabic concept of ziarah, which denotes the pious visits to the tombs of the nine Holy men (wali songo) who facilitated the Islamization of Java. In this vein, Laksana provides details of the pilgrimage to the shrines of Tembayat, Gunungpring, and Mawlana Maghribi. In Chapter 2, Laksana focuses on one such saint, Sunan Kalijaga, the quintessential Javanese Muslim saint in the late fifteenth century. Like the other Javanese "religiocultural brokers," Kalijaga stuck a thoughtful and workable balance between Islam and Javaneseness, the latter with its own history of incorporating a legacy of Indic inheritances. For Laksana, what is crucial is not Kalijaga's hybridity, but rather his personification of a complex religio-cultural identity in which inclusivity was achieved without forsaking one's theological commitments as an "authentic" Muslim.These kinds of complex religio-cultural identities are buttressed by a conducive political infrastructure in the form of the support and patronage of the sultanates of Yogyakarta and Solo. …
Albertus Bagus Laksana。穆斯林和天主教朝圣实践:通过爪哇的探索
穆斯林和天主教朝圣实践:通过爪哇的探索Albertus Bagus Laksana Farnham: Ashgate, 2014, xiii+252p。Albertus Bagus Laksana的穆斯林和天主教朝圣实践:通过爪哇的探索是一部丰富,复杂的穆斯林和天主教朝圣传统在爪哇中南部的比较民族志。经验数据来源于参与观察、直接访谈、话语分析和档案研究,被组织成两个平衡的部分,而结论性分析讨论了爪哇宗教多元化的文化特定方面。最有趣的是,Laksana通过一种“双重访问”的方法来面对这种多元化的现实,“在我自己的天主教基督教传统和我访问的伊斯兰教传统之间来回移动”(第191页)。在处理多个调查地点时,Laksana的作品展示了一种非凡的经验主义的傲慢,这在单一的深度民族志作品中是不常见的。社会科学领域仍有许多人对这种多地点方法心存疑虑,因为这种方法存在固有的风险,可能会损害人种学的深度,削弱实地调查的经验效力,并低估下层民众的声音。然而,Laksana进行比较的理由并不是分析本身的广度,而是他自己的神学形成,在这种神学形成中,多地点的研究是“对上帝和他的圣徒的真正宗教朝圣,在不同的层面上,我从丰富的穆斯林传统中更多地了解上帝、我自己和我的宗教传统……”(第191页)。这部作品是对弗朗西斯·x·克鲁尼(Francis X. Clooney, 2010)倡导的新比较神学的深思熟虑和明确部署,其中对宗教他者的密切接触和研究与对个人神学启迪的追求是一致的。这样,Laksana的经验范围的多面性就不能仅仅用社会科学院设定的标准来评价。这本书的主要论点与其作者个人的神学旅程产生了强烈的共鸣:爪哇的“复杂宗教身份”以对宗教多样性的亲密拥抱为特征,这种拥抱通过土著、次宗教概念的媒介发生。这一论点的说服力取决于对两个假设的接受:首先,文化和宗教之间存在着基本上没有问题的流动性;其次,存在着一种本土的、包容性的爪哇宗教文化敏感性,它仍然是爪哇人的主体间性的基础,无论几个世纪的宗教形成如何。框架分析的两个主要部分中的每一部分都探讨了这一中心主题的神学和经验弹性。第一部分由三章组成,从爪哇-穆斯林“神圣历史”如何被阿拉伯语的ziarah概念所激发的研究中获得动力,ziarah指的是对促进爪哇伊斯兰化的九位圣人(wali songo)坟墓的虔诚访问。在这方面,Laksana提供了前往Tembayat, gunungspring和Mawlana Maghribi神社朝圣的细节。在第二章中,Laksana着重讲述了一位这样的圣人苏南·卡利加(Sunan Kalijaga),他是15世纪晚期典型的爪哇穆斯林圣人。像其他爪哇“宗教文化掮客”一样,卡利加加在伊斯兰教和爪哇文化之间保持了一种深思熟虑的、可行的平衡,后者有自己的历史,融合了印度遗产的遗产。对Laksana来说,关键的不是Kalijaga的混杂性,而是他对复杂的宗教文化身份的人格化,在这种身份中,包容性是在不放弃作为“真正的”穆斯林的神学承诺的情况下实现的。这些复杂的宗教文化特征得到了日惹和梭罗苏丹国支持和赞助的有利政治基础设施的支持。…
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来源期刊
Southeast Asian Studies
Southeast Asian Studies AREA STUDIES-
CiteScore
0.90
自引率
25.00%
发文量
0
期刊介绍: The new journal aims to promote excellent, agenda-setting scholarship and provide a forum for dialogue and collaboration both within and beyond the region. Southeast Asian Studies engages in wide-ranging and in-depth discussions that are attuned to the issues, debates, and imperatives within the region, while affirming the importance of learning and sharing ideas on a cross-country, global, and historical scale. An integral part of the journal’s mandate is to foster scholarship that is capable of bridging the continuing divide in area studies between the social sciences and humanities, on the one hand, and the natural sciences, on the other hand. To this end, the journal welcomes accessibly written articles that build on insights and cutting-edge research from the natural sciences. The journal also publishes research reports, which are shorter but fully peer-reviewed articles that present original findings or new concepts that result from specific research projects or outcomes of research collaboration.
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