Ayu Utami: Anatomi Rasa as no 4 of the Bilangan Fu?

Ayu Utami began her literary work with twin books, Dwilogi Saman & Larung. This was followed by the Trilogi  of autobiographical books: Si Parasit Lajang, Crita Cinta Enrico, Pengakuan Eks Parasit Lajang. Now the great novel Bilangan Fu has been given four complementary books (out of the twelve promised/announced): after Manjali dan Cakrabirawa (on the temples of East Java), Lalita (on Borobudur) and Maya (on Prambanan), now again a very different book has been published, Anatomi Rasa. It is a quite difficult book. Not a novel, but rather an essay, complete with footnotes and references to other books (of different authors) we should read.

The book is written in three parts, each of 11 chapters. It is suggested that it is written by Parang Jati, who here is the editor of the doctrines of his father Suhubudi, living in a hermitage (padepokan) close to the mountains of Guung Sewu, southeast of Yogyakarta. Ayu Utami again is the editor and commentator of the writings of Parang Jati.
The first section is about rasa: Feeling, intuition, gnosis, ma'rifat. Rasa is not only the way to arrive at knowledge, it is also the ultimate goal (216: alat & tujuan). In this first section there are many references to the story of Dewa Ruci, the teacher of Bima seeking knowledge and union with the Eternal (manunggaling kawula gusti, the Unionof Slave and Master). But not the story is here told, not the travelling of Bima through forest and mountains, diving in the ocean, meeting with fishes: rather the systematic of colours. Often the three moments of nafas-nafsu-syahwat (breathing, passion, histery) are told. The drawings probably are also by Ayu herself.

In the second part 'Religion', we are introduced to the master pieces of older Javanese literature. Beginning with the four servants (Semar, Petruk, Gareng and Bagong) of the five Pandu brothers. They are not mentioned in the Indian texts, so they are original creature of the Indonesian mind. Maybe Petruk is modelled after a Dutch Piet (104-5).
Various classical texts are commented: Kidung Sudamala, Sutasoma, Arjunawijaya. The Suluk Malang Sumirang as included in the Serat Cabolek: the various stories about Siti Jenar, Sunan Panggung and other 'heretic mystics'. Great authors: especially Mangkunegara IV. It is more an introduction to religious sections of Javanese literature than the style of the novel as we now from the other volumes in the Bilangan Fu series.
Also the third part ('Rasio') has the style of notes about interesting readings. From Stange and Clifford Geertz about the dictinct style of Javanese 'Islam', to the dissertation on Pantheism and Monism in Suluk literature by Jesuit Father Piet Zoetmulder. Chapter nine in this third section (259-63) proclaims her ideal of non-denominational 'religion' or Spiritualisme Kritis. It is more an essay, even a pamphlet or manifesto than a literary work, definitely not a novel. The book is written in a loose style, more notes than a piece written with a clear and consistent structure. A new development in her work, although sections of Bilangan Fu already were in this style as well (the essay 'Three enemies of the postmodern world' in my Dutch translation on p. 476-84).
The first 'Dwilogi' on Saman was quite close to social action, NGOs, but this political involvement has been less direct in the later works that concentrate on individual spirituality, not to say piety.

The major duties and strategies of Minister of Religions Fachrul Razi Batubara

Fachrul Razi Batubara is now nearly three months minister of religions in Indonesia and many of his activities are mentioned in the media. Just a selection. His personal situation: I guess that he is of a Batak origin, South Tapanulu, because of the Batubara, a Batak clan-name added to his name now. He was born somewhere in Aceh in 1947: many people from Batakland had much better education than people in Aceh and teachers, and other government officials were in good number of Batak origin. Quite curious: his personal wealth was made public. He owns some large plots of land, had some fine cars, and his total wealth is worth about € 1.5 million (in US$ it would be 1.7). He made a few nearly doctrinal statements last weeks, as I found on the site kumparan.com. He sees no clear command in shari'a about veil for women, but does not forbid woman to cover even their faces as government officials. But they should not have the idea that is is more pious to be so heavily clothed. For the coming school season the word khilafa for caliphate will be omitted from school books because the terminology is not relevant now and here.
On 4 January 2020, commemorating the founding of the Ministry of Religions in 1946, he complained that there was too much Hengky Pengky or corruption and extortion in the ministry. In two months time he had to handle 60 cases of extortion in the ministry, leading to dismission or only lowering in rank of officials. In most cases it was not the clientele of the ministry but officials extorting their own staff. (A few years ago there was a research about the helpfulness of Indonesian officials and the Ministry of religions scored lowest in this respect!

On 9 January Fachrul Razi was in Abu Dhabi and commented on the modernization in Arab countries. He found it strange that in Aceh all cinemas were now closed and movie watching not allowed in public, while there are several cinemas in Jeddah, in the country where the prophet was born. In Indonesia he gave a suggestion about the curriculum of the religious primary and secondary schools, the madrasah. Besides Indonesian, Arab and English also Mandarin should be possible, because we pray that God may give us good things in this life and the hereafter. We must not forget this world and Chinese will become an important language for business and trade.

20+ years DIAN/Interfidei: various definitions of interreligious ...

In 1991 the Institute DIAN/Interfidei for Dialogue between believing people was opened with Th. Sumartana as its first director. After his death in October 2002 Elga Sarapung became the director. In 2011 there was a great celebration of 20 years Interfidei, with many visitors, may papers too. Only in December 2019 the book was published and Josien Folbert brought it to Utrecht for me.

It has the title of "Learning from differences, 20 years DIAN Interfidei" (not: Fighting those who are or think different!") The eleven great founders are put on its cover: Sumartana, Djohan Effendi, Eka Darmaputera, Abdurrahman Wahid, Ibu Gedong Bagoes Oka, Romo Mangunwijaya, Ruedi Hoffman, Ustad Arifin Assegaf, Zulkifly Lubis, Jaspert Slob, Haksu Thjie Tjai Ing (for Confucianism).
As an institution Interfidei had a clear goal: promote harmony, understanding and cooperation for the sake of democracy and social justice. It never sought to found a new institutional body, something like a national council of/for religions. Instead it gave training, possibilities for meeting between people who promoted the ideals, wanted to talk about strategies. It never had great demonstrations, but many publications, a good network. Notwithstanding the difficult market of books, the speeches of 2011 are now published. I had written myself some reflections on the heritage of Sumartana, especially his dissertation. I summarized it in the rather strong exclusivism of Hendrik Kraemer versus the openness of Kartini, the ideal for Sumartana (pp 11-15).

October 2019 Karel and Paule Steenbrink at DIAN, meeting with Elga Sarapung, also here with some of the ancestors of DIAN
I will not go into all 44 authors here. Only two remarks: 1) Sultan HB X had a speech in 1992 at the official opening of the institute. He again and again stated that religion is important in the country of Indonesia and must be followed, up to the obligation to obey the rules of shari'a  for Muslims (an echo of the Piagam Jakarta!). DIAN is there to guarantee/promote peace and harmony between the existing religions. (333-337). His wife Ibu Hemas was more open. She defended (in 2008: pp. 338-343) its function as the political ideal and spiritual inspiration for religions. Majority or minority should not be an issue and people of traditional religions and customs are right in their complaint that they cannot include their tradition as a religion on identity cards (something that has finally found support in a decision of the Constitution Court, in 2016).
2) Zulkifly Lubis (1944-2011; here pp. 29-38), initially opposed DIAN, because he wanted to fight poverty and religions should just learn to cooperate als for this goal. Religions in Indonesia too often seek political power. Jaringan Islam Liberal also was an aspect of this power game and it lost so its role and function. The whole debate about marriage law was a power game, while the law should have been used only for the defence of women rights....
Nearly on all pages of this book there is some suspicion of (too much)  religion rather than giving it a great role in the country. Only HB X maybe was an exception, but his contribution is the only one from the Soeharto period!

Merle Calvin Ricklefs, 1943-2019

On the first day of 2020 we received the sad message from one of his many Indonesian students and co-researchers, Chaidar Bamualim at UIN Jakarta, that Merle Calvin Ricklefs had passed away on 29 December 2019. Only earlier this year his last plan to write a biography on the first Mangkunegara ruler, could be realised with the publication of Soul Catcher: Java's Fiery Prince Mangkunegara I, 1726-95. The 18th century was his major field of studies, but his broad interest went to the whole history of Indonesia between 1200- nowadays.

Here Merle is dressed in what we call at home the 'Merle jacket' with the many practical pockets for the frequent traveller
I met him first at  SOAS in London in early 1979 with a group of nine Indonesian IAIN teaching staff, on their trip from Leiden to London and Oxford. He was already considered as the brilliant successor to the specialist in Javanese studies,  Theodor Pigeaud, and the writer on Indonesian history H.J. de Graaf. From Pigeaud he continued the study of Kraton documents (but in Javanese he perhaps admired Romo Zoetmulder even more and translated the dissertation on Suluk poetry). He liked the story-teller and specialist on Dutch archives De Graaf. He did not use the social science approach of many modern historians, but concentrated in his Javanese studies often on concrete personalities and cases, only then turning to more general theories related more to concepts (the mystical synthesis; origin of the abangan terminology) then on figures.
In contrast to the Dutch use to write Capita Selecta, he wrote the classical work on Indonesian history, from the 13th century on. It became a condense, comprehensive but very readible  book, first published in 1981, updated in 1993, 4th edition in 2008 (with the year 'from 1200' in the title).
 The arrival of Islam around 1200 marked for him the beginning of 'Modern Indonesia' and he saw much of this period as an ongoing, although sometimes somewhat problematic development of Islam.
Merle could handle Dutch archives from the VOC period, Javanese court writings, but was also familiar with the daily political and social developments in contemporary Indonesia. We have lost probably the most diverse, encyclopedic and sympathetic scholar in this field of studies, where still so many areas deserve closer research.
The family was hit severely by the death of a daughter, probably caused by a medical mistake., some years ago. He cherished a dream of living in his house in the mountains and countryside, but a few years ago it was a narrow escape from the flames during the yearly burnings. We wish them that they find some solace in the admiration from many of his colleagues worldwide. Terima kasih Merle!

No Hura-hura: New Year celebration Islamic style

Last Christmas I have not noticed a further debate about Muslims and Christmas greetings. In 2018 there was some upheaval about big shops asking their personnel to wear hats like Santa Claus. But there are other topics to be discussed. Perhaps in line with Muslim protests against the rising popularity of Valentine's Day and Halloween, there was a criticism of celebration of New Year, a global festivity. Najamuddin Ramli, General Secretary of MUI, Majelis Ulama Indonesia, the National Muslim Clerics Council, gave a suggestion that the noisy celebration should be calmer and Muslims should prepare for the New Year with pious recitations and prayers, lessons and speeches, muhasabah (introspection), with a special salat istighora (prayer for some specific needs), Islamic art performances, a sale of basic needs, blood donation, joint cleansing of the neighbourhoods and more such things..
 The accompanying picture in Tempo had firework as palm trees!
The words of MUI the secretary were like a pious sermong with Arabi terminology, not found in the great dictionaries. Is this the same man as Dr. H. Nadjamuddin Ramly, director at the Directorate of Cultural Heritage and Diplomacy? The one who organised the Anugerah Budaya  last October?
I looked also for the proper wording of what I knew as hura-hara: both hura-hura, as well as hara-hara have as meaning a combination of loud expressions of incertainty and joy. Below the quote from Tempo:
"Hura-hura akan mendatangkan lebih banyak kemudharatan dibandingkan kemanfaatan," ujar Wakil Sekretaris Jenderal MUI Najamudin Ramli di kantornya, di Jakarta, Selasa, 31 Desember 2019.
MUI mendorong agar umat Islam menyambut datangnya tahun baru 2020 dengan dzikir atau pengajian, ceramah, muhasabah, istighosah, pentas seni budaya Islam, bazar kebutuhan pokok, donor darah, gotong rotong membersihkan lingkungan, dan lain sebagainya.