Zeitschrift für Ethnologie: Zeitschrift für Ethnologie, 138.2013

Zeitschrift für Ethnologie, 138.2013

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714788

URN:: urn:nbn:de:kobv:11-714788

Persistenter Identifier:: BV035173706

Titel:: Zeitschrift für Ethnologie

Untertitel:: ZfE

ISSN:: 0044-2666

Erscheinungsort:: Berlin

Verlag:: Reimer

Erscheinungsjahr:: 1869

Lizenz:: Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-713461

URN:: urn:nbn:de:kobv:11-713461

Persistenter Identifier:: 1625043690647

Titel:: Zeitschrift für Ethnologie, 138.2013

Erscheinungsjahr:: 2013

Signatur:: LA 7600

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 138, 2013, Heft 1

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenartikel

Strukturtyp:: Zeitschriftenartikel

Titel:: Re-imagining 'the West' and performing 'Indonesian modernities': Muslims, Christians and paranormal practitioners

Sonstige Person:: Schlehe, Judith; Nertz, Melanie V.; Yulianto, Vissia Ita

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschrift für Ethnologie 138 (2013) Theoretical background Social imageries and imagined communities are always mediated through constructed images, not only of the Self but also of Others. Of interest to us are the imagined differ- ences and negotiations occurring in the relationship between the local and the foreign. Imagination as such becomes the staging ground for action and no longer simply a means of escapism (Appadurai 1996:7), especially as the respective unifying experiences may transcend different identities based on class, gender or religion (Asad 2003:13). James G. Carrier (1992) first introduced the term Occidentalism as a signifier for imaginations of the West. As a synonym for essentialist images, Occidentalism is in most cases defined as the projected image of the Western world by non-Western peo- ple (Pye 2003:91). The terms auto-orientalism and auto-occidentalism point towards the process of constructing a simultaneous essentialist image of the Self (Deeg 2003:31). In this paper we attempt to understand how Othering leads, through a mul- titude of different imaginings of the West, to the configuration of not one but various Selves within Indonesia. What people say — their narratives — about others or Westerners is not necessarily identical with what they are doing and performing. In an ambiguity between image and practice, they may reject the West and at the same time excessively consume marks of Western modernity. The question arises: Is it actually “Western modernity”? Global diversity decries a Western monopoly on the notions of modernity. A range of scholars (cf. Eisenstadt 2000; Gaonkar 2001; Bonnett 2005; Hodgson 2001) have examined alternative or complementary notions of modernity — ‘multiple’, “alterna- tive’, ‘plural’ and ‘gendered’. In the following, we will explore what is locally seen and practiced as modern in Indonesia and how this relates to both imaginations of the West and religious orientation. Muslims, Christians and Paranormal in contemporary Indonesia The kaleidoscopic character of Islam in Indonesia Muslims in Indonesia make up the majority of the population (87,18 per cent) (Badan Pusat Statistik 2010:10). Notwithstanding, this community is particularly multi-faceted and goes beyond the classical distinction of Javanese Muslims into santri, abangan and priyayi, as proposed by Clifford Geertz (1960:5—7).” Apart from ‘cultural Muslims’, there are ‘traditionalist Muslims’, ‘modernists’, ‘neo-modernists’ (or Dluralists’) and Tslamists’.* * Cf. also the controversy between Daniels (2009) and Woodward (2011). * Different groups are, to varying degrees, in favour of and against the integration of local traditions into Muslim faith and practice.

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