In the fall of 2022, I had the opportunity to partake in a discourse organized by my classmates, during which I delivered a lecture for our Muslim Political Thought course. The focus of the lecture was the role of the madrassa within the Muslim society of the subcontinent, starting from the arrival of Islam there and exploring the ensuing frictions between Muslims and Non-Muslims in that region.
Subsequently, I was asked by several audience members about Geertz’s theory of Muslim Java. I endeavored to give a comprehensive explanation of Geertz’s trichotomies of Muslim Java, including some personal critiques. Herein, I will revisit my criticisms of Geertz’s trichotomies.
The title of this piece might prompt the question: why have I chosen to write about “Muslim Java” rather than “Javanese Religion,” as Geertz does in his book? There are two main reasons for this.
First, Java has been Islamized for centuries, specifically from the sixteenth century till the present day. Hence, in any discussion about the Javanese people, it is essential to note that they have adopted Islam at various levels: as a new identity, a new belief, or both.
Secondly, there are only a small number of Non-Muslims left in Java, with a large portion of them having migrated to Bali Island during the decline of the Hindu kingdoms and the rise of Javanese Islamic kingdoms. Therefore, my choice to write about Muslim Java, rather than Javanese Culture, is based on historical and demographic considerations.
The next question that arises is: Can Geertz’s trichotomies of Muslim Java be considered credible from the perspective of Santri? To address this, counterarguments must be put forth.
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