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
Since the 1980s, a migration has started from the Japanese community in Brazil "back" to Japan. This movement has been studied in recent publications as an interesting example of "return migration"... Show moreSince the 1980s, a migration has started from the Japanese community in Brazil "back" to Japan. This movement has been studied in recent publications as an interesting example of "return migration". This dissertation is based on interviews with migrants of the first and second generation, conducted between 2003 and 2010 in Kandatsu and surroundings. This ethnographic field research shows that the concept of “return” does not properly describe the migration of Japanese Brazilians to Japan, because it is rather a circular movement between the two countries. Moreover, it appears that the identity of these people is an ambivalent dynamic and strategic entity. The study provides important information about the motivation of the migrants, their experiences in Japan, and the challenges they face within and outside the family. It is a very heterogeneous group. Differences in cultural background, appearance, affinity with Japanese culture and Japanese language skills are decisive for the integration process. Within this process migrants handle different strategies that ultimately lead either to a permanent establishment in Japan or a decision to return temporarily or permanently to Brazil. Crucial to the integration process is the success of the Japanese-Brazilian children in Japanese schools. Show less
