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
The northern region of Hispaniola is one the most referenced areas in Caribbean archaeology and historiography. Nevertheless, its central presence in textbooks belies a lack of understanding in... Show moreThe northern region of Hispaniola is one the most referenced areas in Caribbean archaeology and historiography. Nevertheless, its central presence in textbooks belies a lack of understanding in both disciplines of the complex history of the region. The research presented here reassesses the interactions that occurred among the multiform indigenous communities (Meillacoid and Chicoid) that inhabited the region during the pre-Columbian period. A focus on these interactions forms the basis of an approach that can differentiate this region from others on Hispaniola and the Western Caribbean. It also links this research to recent Pan-Caribbean approaches, such as those employed by the Caribbean Research Group at the University of Leiden. As a result this research attempts to go beyond the traditional diachronic studies used in indigenous archaeology and rather will take a synchronic perspective. This highlights such issues as inter-group communication, competency, transculturation and syncretism that emerge from the Caribbean pre-Columbian multicultural mosaic. All of this is derived from an in-depth study of the cultural landscape in northern Hispaniola and nuances in material culture expressions, especially ceramic formal and stylistic traditions. Show less
