Drawing on Kuhn’s understanding of scientific paradigms as exemplary ways of problem solving, this article critically assesses the current status of the study of Javanese Islam, in particular the... Show moreDrawing on Kuhn’s understanding of scientific paradigms as exemplary ways of problem solving, this article critically assesses the current status of the study of Javanese Islam, in particular the long-standing debate on its nature. Is it a syncretist, animist religion or is it essentially Islamic? An analysis from a Kuhnian perspective indicates that both stances are actually the outcome of the same standardized theoretical approach. Consequentially, certain phenomena that are usually considered part of the Javanese religious condition now appear as anomalies of a paradigm. They will remain unsolvable, unless different theoretical approaches are developed. Locating a central assumption in the research into non-Western cultures – the universality of religion – is a step in that direction. From there, generating new descriptions and new research questions becomes a possibility. Show less
The study of non-Western cultures often relies on the knowledge of those cultures’ religions. This certainly applies to Javanese Studies, where “Javanese Islam” is one of its constitutive concepts.... Show moreThe study of non-Western cultures often relies on the knowledge of those cultures’ religions. This certainly applies to Javanese Studies, where “Javanese Islam” is one of its constitutive concepts. However, this notion is plagued by theoretical problems, suggesting it misrepresents the Javanese religious condition. Through a conceptual genealogy this research traces the origin of “Javanese Islam”. Its conceptualisation is shown to be part of a Western project of making sense of Javanese culture. However, the origin of the twin-concepts “Javanese Islam” and “Javanism” does not lie in the West’s ambitions for colonial dominance. Rather, they are pieces of Christian theology. The West’s preoccupation with religion compelled it to recognise certain Javanese traditions as elements of religion. It thus came to see ngelmu as the core beliefs and slametan as the central ritual of a Javanese religion. This representation however is not supported by empirical evidence or theoretical proof. If, as this research suggests, syncretist Javanese Islam is actually an experiential entity in the experiential world of the West, new research questions arise. Is there an alternative approach to gain insight into Java’s traditions? Show less
