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| 1 |
ID:
119172
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| 2 |
ID:
119171
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| Publication |
2013.
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| Summary/Abstract |
The state implementation of Islamic law in the special autonomous region of Aceh (Indonesia) presents a complex and compelling case for examining some of the central themes of this special issue, particularly the attempt to understand the complex entanglements of secular nation states with contemporary religious movements. These dynamics are particularly energized in contemporary Aceh, where a state-directed project for the formal implementation of shari`a has been pursued alongside broader agendas for social reconstruction following the devastating 2004 tsunami and the subsequent end of decades of violent conflict between the 'Free Aceh Movement' (GAM) and the central Indonesian government. This article explores a heretofore un-examined source base - that of 'Text Messages (SMS) to the Editor' printed in a local newspaper - to gain new perspective on local debates over the role of Islam and official state structures in building a 'new Aceh'. This material presents a striking example of the complexity and contestation of popular discourses on Islamic law and society well beyond the realm of specialist spokesmen.
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| 3 |
ID:
119170
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| 4 |
ID:
119175
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| 5 |
ID:
119174
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| Publication |
2013.
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| Summary/Abstract |
The Salafi movement presents itself as a moral guardian of Muslims in a world that, according to many, is filled with moral crisis, temptations and anti-Islam tendencies. Salafis claim that it is essential to return to the community of the pious forefathers seen as the most outstanding community of all times with the highest absolute moral standard. In this article I will show how individual participants engage with this idea of a moral community of believers yet remain vulnerable to the ambiguities and ruptures inherent in everyday life and within the Salafi movement. By exploring how Salafis passionately try to search for the 'correct' knowledge and strive to maintain a unity between knowledge, conviction and behavior, and the role of friendships therein, I argue that Salafism does not remain separate from the troubles of everyday but that these issues enter into and exist in Salafi thought and practice, not by being resolved but by being transformed into personal struggles. These ambiguities and ruptures may cause problems but also provide an incentive for Salafis to continuously work at the self-improvement of one's piety, authenticity, and sisterhood and brotherhood.
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| 6 |
ID:
119176
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| 7 |
ID:
119173
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