woensdag 28 december 2016

Johan Hendrik Meuleman, 4 May 1954- 20 January 2016

Only yesterday I received  information that Johan Meuleman had died earlier this year.
Johan was the son of a quite conservative, orthodox philosopher at the Free University of Amsterdam. He studied also philosophy, besides history. In the 1980s he went to Algeria for a doctoral research about the economy of Algeria in the full colonial period, 1920-1940. It was most about prices of grain. He fell in love with an Algerian lady, Saïda Belghoul. She was a student of physics and also working on a doctoral dissertation (at McGill University of Montreal if I am not mistaken). They celebrated twice the marriage: once in a Muslim way in Algeria, once in a somewhat 'ecumenical' way in Amsterdam. The father of Johan was not really happy (to say it mildly) with the conversion to Islam of his son. In fact it was the conversion to the rational and open Islam of Muhammad Arkoun. His Lectures du Coran were later translated by Johan into Indonesian. I played a fragment from Mozart's sonata in A at the occasion, because the musician did not come.
I met Meuleman for the first time in 1989, when we were both part of the INIS team, the Indonesian Netherlands Cooperation in Islamic Studies. Johan became between 1993-1998 (or so) a lecturer at the Jakarta IAIN. After the INIS project finished he had problems in finding a good place in the academic world. He worked for some time at the Oxford Centre for Islamic Studies. After 2007 he was a lecturer at the Islamic section in Hogeschool INHolland. He was also a very dedicated lecturer and administrator at the Islamic University of Europe. The IUE was established after the Islamic University of Rotterdam experienced a leadership-crisis around 2000, which ended with Ahmed Akgündüz as its strong rector. A number of people who were not happy with this outspoken follower of Said Nursi came together in the IUE. Like many institutions of Muslims in the Dutch Society it proved to be a complicated affair of people seeking authority and influence in a still fragile organization. Meuleman had no ethnic or organizational backing and was somewhat naive in social contacts. He remained loyal and hoped that here his dream of a modern and moderate European style of Islam could be established. He lived not long enough to see this dream to become reality and died at the still rather young age of 61 years only.
Of his publications some are compilations under INIS initiatives like the collection of articles on Muslim women in Indonesia (1993) and the Survey on Indonesian Islam, 1988-1993. His interest was not the social and definitely not the political expression of Islam but the spiritual meaning and in the academic world the philosophical translation of this spirituality. He was a man who continued to live in the Western (post-) Christian world and at the same time in the various Muslim regions of Europe, Indonesia and North Africa. May he rest in piece and his wife and daughter find their way too.

maandag 19 december 2016

Kafir and attributes for Christmas

7 March 1981 the Majelis Ulama Indonesia, the semi-official national council of Indonesian Muslim scholars or MUI, issued a fatwa on Christmas celebrations. Muslims should avoid participation in such festivities. Some even concluded that it is haram or forbidden to express Merry Christmas. One reason for the fatwa was that Muslim pupils at Christian schools joined the school choir and sung Christmas songs. The head of the MUI, Hamka (Haji Abdul Malik ibn Abdul Karim Amrullah) was dismissed by the Minister of Religion (because he did not obey the inter-religious harmony of Pancasila). However, the fatwa was never withdrawn. Near yearly the President of the Indonesian Republic is one of those who light a candle in a giant tree during the Christmas celebration in the great Senayan stadion of Jakarta. Yearly the fatwa is repeated, debated, nuanced, abused for many purposes.
This year the MUI has taken the subject of 'religious non-Islamic attributes'. (Fatwa no 56, 2016 Tentang hukum menggunakan atribut keagamaan non-muslim). Attribut  is not a common Indonesian word, but has apparently the meaning of 'gadgets, incidental elements'.  Their hukum or legal status is: haram. So, Muslims are not allowed to propagate, use, sell, produce, transport, give to other people 'religious attributes'. No examples are given in the fatwa. Prof. Jan Sihar Aritonang of the (Protestant) Theological School of Jakarta wrote a letter of protest against the fatwa and gave as examples: Christmas trees, dress like Santa Claus, bells, candles, the charriot of Santa Claus.
It reminded me of the four hours I had to stay last year on a trip to Singapore, mid December, where I saw to my surprise that there was a great Christmas tree on the crowded international airport of Dubai. Also our own nice bronze statues for the Christmas group, Joseph and Mary, the three kings, shephards: are made in Burkina Faso by a group of Muslim artists.
What will be the result of this new fatwa in the long history? Will the big malls in Jakarta, Surabaya and other towns stop advertising with all kinds of Christmas trees, Santa Claus to attract Indonesian customers to their shops? I doubt so! Perhaps the FPI, Front Pembela Islam will  seek an opportunity to demonstrate against malls (if they do not pay money for 'protection') and destroy some Christmas trees.
Prof. Jan Aritonang wrote an open letter protesting against the wordings of the Fatwa. In not more than 8 pages the word kafir was used 13 times, denouncing Christians as unbelievers. In the recommendations there is some lip service as to the need that Muslims 'respect the creed and conviction of all religions. This respect includes freedom for non-Muslims to perform their religious duties, without including that there should be mutual acknowledgment of theological doctrines.' But in the arguments there is a quite general qualification about kafir or unbeliever. But the special status of Christians as people who are close to Muslims in a belief in God as creator and sustainer of the world is not mentioned at all. Also the status of Jesus as a prominent prophet is not mentioned in the fatwa. It has now been 35 years since the first Fatwa of Christmas and apparently the debate continues. Happy Christmas to all of you!

vrijdag 2 december 2016

Valentijn

For the great research project CMR, Christian-Muslim Relations, a Bibliographical Survey, I am now reading sections of 5100 pages of Francis Valentijn's Oud en Nieuw Oost-Indien. I look especially for his vision on Muslim-Christian Relations, of course. The eight volumes tell us much about Asia, concentrating first on tyhe Moluccas, (Ternate, Tidore, Ambon), Javanese history and also further countries of Asia. Because Valentijn was a Protestant (Calvinist, Reormed) minister he gives much information about his own church, but deals also in length with other topics.
The first to be said is about the title page with the image of Valtijn himself, three ladies and three men.
The left above is the Church of the East (in fact of Ambon and batavia): she is a shining light for others. The lady with one bare breast is the Greek goddes Pallas Athena, in the Latin world known as Minerva. She is a goddess of war (therefore the helmet) but also of science. A strange combination! Right on top a lady has disappeared, Thalia, the goddess for festivals and theatres. She is a daughter of Zeus/Jupiter.
The man right, with the turban, is the representative of the Jewish religion.
Below left, in the back, there is a Chinese man, representative for Mandarins, Confucians religion. With the curly hair we see a Moor or Muslim, but from East Indonesia. He is looking in a book where we can read the words Al-Kitab which stands for the Bible (not the Qur'an here!) and apparently a Muslim who is interested in Christianity (a rare occasion and not really supported by the content of the book by Valentijn).
One interesting thing in the first volume is a letter in Malay, written in Arab script by Valentijn's daughter Cornelia.  It is originally written by the Sultan of Bacan, who hopes that a precious diamand will be sent to him from Hitu on the island of Ambon.
Here is the text (with small alterations taken from Valentijn, Volume 1, Section on the Moluccas, page 121):

Kalām al-sidq  qaul al-haqq
Salaam afdalul doa akmaal yang terbit dari pada Mahabet ul coloeb, iya itu Anacdah padoeka siri Sulthan Makadeddin, Raja Bacan yang menyampaikan tsahhief ul ikhlas, akan menyatakan hormat al aziz serta dengan tabea banyak-banyak kepada ayahanda Heer Gouwernedur Adriaan van der Stel yang memerintahkan dalam negeri Ambon, memegang kuasa Kompeni, hingga dari sekalian dalam India, sebab cahaya akalaan budiman lagi bijaksanaan melakukan pada segala pekerjaannya. Syahdan mengasih segala orang kesukaran dan kedagangan, lagi mengetahui segala bangsa qarib dan ba’id dan terlebih pula yang menganugerahkan Akkah subhanahu wa ta’ala salamat sempurna usia umur kabesaran dan yang ketinggian, selama-lamnya. Amin Ya, rabb al ‘alamin.
Kemudian daripada itu tiada ada barang sesuatu, hanya anakdah bilang tatkala kaicil Mangsur dan kaicil Duba Duba itusudah memberitahu kepada ayahanda daripada bat uiwak itu. Maka itu anakda minta tolong sedikit kepada anakda, memanggil mana orang yang menaruh batu itu namanya tubang besi, baiklah iya membawa kepada Ayahanda Heer Gouwernadoor, maka ayahanda mengambil batu itu, memberi kepada budak anak Syahbandar yang bernama Abdur-Rahman itu karena batu itu dengan janjinya, jikalau Ayahanda tiada mengerti janji itu baiklah panggil Latuwani karena anakda sudah memberi tahu kepada Latuwani itu tempat.
Tiada ada cenderamata barang sesuatu seperti patut, hanya dua ekor burung Papua.
Demikianlah kami tamatkan surat ini dari istananya Raja Bacan, daripada selikur hari bulan Syawwal tahun seribu dan seratus dua puluh satu.


Another picture here is about the queen or sulthana of Ternate who ruled after her husband Bayanuallh had died in 1522. In fact the drawing looks somewhat like a European court scene!  But the queen is not sitting on a chair or throne, but on the ground, the courtiers wear turbans. Valentijn also tells us that Bayanullah wanted to kill all Portuguese in his realm (they were just arriving at the time).

zaterdag 26 november 2016

More Maarif

I have now finished reading the book Islam dalam Bingkai Keindonesiaan dan Kemanusiaan by Syafii Maarif (2009). It is so different from the other angry book of 2009, Ilusi Negara Islam which is mostly an attack on the 'infiltration of Salafism' in organization like Nahdlatul Ulama and Muhammadiyah. As a remedy not the old receipe of Muhammadiyah 'cleansing the ummat from false and heretic doctrines' is mentioned, but rather civil purity. Syafii Maarif is someone who repeatedly states that about 85% of Indonesians are Muslims but it is not a fact of pride, but rather he confesses that all defects of the independent Indonesian Republic should be considered as a blame for the Muslim community: ineffectiveness, corruption, lack of democracy....
During further reading it has remained a kind of compilation of wise observations and wishes.
Qur'an 49:13  (about God who has created mankind different, male/female, various peoples and tribes) at least three times pp. 16, 69, 201. Wh should not dream about one dominant religion or state system. The Caliphate is denounced as a political system that never was perfect: out of the four first caliphs, three were killed: not really a peaceful start for Islam.
Maarif has much interest for Takdir Alisjabana (TAB) and the polemik kebudayaan, whether western modernity or Indonesian tradition should dominate our thinking.
In the chapter III on the present state of the Indonesian society (213-254) he discusses the problem of quality: according to United Nations standards for education Indonesia is only no 111 out of 175 countries. That is a low ranking (and he does not mention that NTT, the province with the highest percentage of  Christians also has nearly the lowest ranking for all of Indonesia!).
Some short remarkable  annotations:
p. 21: on 17 August 1945 the Piagam Jakarta was still included in the Constitution. Should it be still valid now? In general, however, we do not see a plea for application of shari'a rules. P. 28 has a somewhat cryptic note about the difficulty to discern between those who really have accepted the divine revaltion and those who do not
p. 27 Obama has uttered mild but clear criticism towards organized religion.
pp. 116-110 Is an unexpected positive description of the ideals of Tan Malaka: not only a Minangkabau scholar like maarif, but same idealism...
 Burhanuddin Harahap   (above) is praised for his perfect organization of the 1955 elections, a glorious event in the history of Indonesia. The outcome of the elections were a disaster: no agreement and the debates were frustarted by Sukarno who in 1959 proclaimed the authoritarian rule.
Page 185 is a strong argument against his old friend and colleague historian Deliar Noer, who joined a meeting of the Majelis Mujahidin  Indonesia. P. 190 has a very strong qualification for short-term president B.Y. Habibie as 'the second Hatta'. Next week I want read Maarif's  autobiography, to get a more complete picture of modern Muhammadiyah (between Amin Rais and Din Syamsuddin).

zaterdag 12 november 2016

Louis van de Vrande, chaplain for Dutch soldiers in 1945-1947. A war that not did become a Holy War.

In October I wrote already a blog about the recent Dutch debate on the dramatic, dirty and often neglected war crimes of the Dutch in Indonesia, 1945-1950. Next week, 17 November 2016,  a seminar at the Free University of Amsterdam will discuss the role of the churches in this last colonial war of the Dutch. I went to Sint Agatha to see the archives of the MSC priests, for Louis van de Vrande MSC (1901-1971). His diary was typewritten (about the year 2000 by Father Arie Vriens)  and available in the archives of the Dutch religious orders. After ordination in 1935 he went to the Philippines as a missionary, but returned to the Netherlands to seek candidates for the MSC religious order. When the diary begins, in Juky 1942 the Germans occupy the Netherlands. It is a story of cruel rule by arrogant Germans. Then, in mid-1944 the Allied Forces arrive (mostly Canadians and Polish troops). The Germans destroy bridges, costly machinery, the Allied Forces destroy many houses, many people were killed, terrible warfare like we now hear about the conquest of Mosul by the alliance against ISIS.
In  March 1945  Van de Vrande becomes army chaplain for Dutch troops, then still in France to fight against the Germans. In November he arrives in Malacca, in March 1946 in Batavia/Jakarta as army chaplain in the Dutch army.
In March-April 1946 he describes twice cruelties by the Ambonnese of the KNIL, the Dutch colonial  army.The first time it is about terrible beating during an interrogation. The second time several Indonesian soldiers are taken captive. One, a young boy of about 17 years, is relieved from his handcuffs and sent away. At a distance of some 8 meters he is killed by four Ambonnese soldiers who shoot in his back. Van de Vrande finds it a terrible act, something that should not happen in the army.  But he does not protest openly. Later in the diary we do not meet such descriptions: did they not happen, or was this man already accustomed to the crimes?
In the Government Report Excessennota of 1969 this event is mentioned and the army chaplain as witness, but not by his name.
In my talk on 17 November I will talk about several topics. First, about the fact that the war of independence was not about religion. Religion only played a very minor role here, it was between Dutch and Indonesians. I quote Mangunwijaya's Burung-burung Manyar as a sign of this minor role for religion. Second, some authors think that the colonial period did not change fundamentally Indonesia: just scratches on a rock? At least the presence of some 9% of Christians in Indonesia is an important aspect, a by-product of  the colonial relations and infrastructure. Of course, the whole process is more complicated, on the Dutch as well as on the Indonesian side. Third, the Catholics were divided as well  (like the Protestants): in Semarang and Yogyakarta Soegijapranata was as important as Kasimo on the Indonesian side, while Jesuits in Jakarta were often still dreaming of a continuation of some colonial influence.

dinsdag 8 november 2016

A partial wilayah of Ahok and NU/Muhammadiyah?

Since nearly amonth there a hot debate in Indonesia about Qur'an al-Maídah, 5:51. In translations it read: Take not the Jews and Christians for guardians and confidants (Ali Ünal). Awliya or wilayah is also translated as associates, partners. Ahok, the Chinese-Indoensian Christian who is governor of Jakarta, mentioned that some people use thise verse against the continuation of his position as governor after next elections in 2017. - The quote was also understood as if Ahok rejected the idea absolutely and so rejected the Qur'an. Some people want to take him to court for blasphemy or at least insult of the Qur'an.
While I was teaching in Indonesia, 1981-1988 I experienced quite often a liberal attitude for me. My farewell lecture had as title: Word of God or Toiletpaper? and could be sold in 3000 copies. Also a lecture with the title: Does God sleep caused no protest but some interest.
I had once a more heated debate about sura 17:1, where I quoted John Wansbrough who suggested that travelling by night was here not about the ascension of Muhammad to heaven, but about Moses/Musa leaving Egypt in the night through the Red Sea, because verse 17:2 is also about Moses. Anyway, maybe the situation is now more difficult. Definitely Ahok is a politician and I was just a foreign professor teaching in Jakarta and Yogyakarta.

The idea is also discussed by Farid Esack in his doctoral dissertation Qur'an, Liberation and Pluralism (esp. 180-193; published in 1997). Esack lived in South Africa (his homeland) during the last decades of apartheid. He joined the 'good whites' of the Protestant Church like Beyers Naudé in the protests against this racial oppression. Some South African Muslims said that he should not do this, quoting some verses like 5:51 (60:1+9; 3:28+118; 4:89, 139, 144). They suggested that he should join Ahmad Deedat, fierce and eloquent debater with Christians, defending Islamic doctrines. Esack wanted to create justice and stated that in quite a few verses of the Qur'an the Christians and Jews are also mentioned as believers, because believing is doing good, creating justice. And the believers should cooperate.
Some verses of the Qur'an indeed suggest that there are conflicts with (some) Christians and Jews, but this is not a general rule. Even in Al-Ma'idah 5:51 there is a difference between ba'dahum... and others. So, it is not one block against another, but there must be made a difference between the good and the bad ones.P. 181:  The text under discussion, Qur'an 5:51, like all those prohibiting Muslims from the wilayah of Others, is Medinan and reflects the religio-political tensions of that period. As I indicated in chapter 5, it is evident from the seemingly contradictory texts dealing with the religious Other that these reflect various stages in the Muslim-Other relationship.
In the reports about the protests against Ahok, Nahdlatul Ulama did not take part and also Muhammadiyah stayed away, not allowing its members to use Muhammadiyah symbols during the protests. But it will remain difficult. Sahiron Syamsuddin found it wise to use the word 'outsider' in the title of the translation of my book on Jesus in the Qur'an.  Outsider's view on the Qur'an are even more delicate than insiders debates.
Added on 12 November 2016: Henk Schulte Nordholt discussed this issue on Dutch Television. He added with some angry that Budi Yani, the man who shot the movie of Ahok talking about al-Ma'idah 51 was a former PhD student in at Leiden University but failed to finish or to do any writing and sho he was sent back to Indonesia.

maandag 7 november 2016

Muhammadiyah from TBC and 'Wahhabi' to attacks on Salafism

I am now busy with a close and detailed reading of the Masterpiece (according to Ayumardi Azra) of Syafii Maarif, his book Islam dalam Bingkai Keindonesiaan dan Kemanusiaan. It was published in 2009. The professor of history gives here a view on Islam from the perspective of Indonesian culture (history of Islamisation, fragments of Islamic history in Indonesia) and Human Rights (also related to the Indonesian statemphilosophy of Pancasila).
Syafii Maarif does not give a historical expose, rather an essay on various aspects of history. I wonder whether someone not familiar with the history of Indonesia will understand his arguments. But for insiders it is a wise, strong and fundamental book. My last great book on Muhammadiyah was the local study by Nakamura, The Crescent arises over the Banyan Tree (second edition of 2012). Mitsuo here mentions that the good old time of TBC, when Muhammadiyah could condemn in strong words the Takhayyul, Bid'ah, Churafat (superstitions, heresy, idolatry) is over and even in Kota Gede the Muhammadiyah Muslims are more open for present Indonesian culture. They do accept wayang stories, ketoprak theatre and modern movies. In the same way, Maarif here accepts a very broad definition of Indonesian Islam and does not repeat that we have to return to (only) Qur'an and Hadith.
Pp. 60-1 has a nice juxtaposition of Geertz (who understands true Islam as the hardcore santri variant, as separate from abangan or local Muslims), while Hodgson in his Venture of Islam has a broader vision on the changes in the world religion of Islam, also in Indonesia.
For the last century Maarif sees a growth of conversions to Christianity, but this has not weakened Islam. Just the opposite: there is an overall revival and growth of the major religions and besides a turn to Christianity there was over the last 100 years even a stronger growth of Islam.
On p. 329 Maarif quotes Wertheim writing about a 'pound of rice [to be given to] any child actually attending a Christian school'.  This is seen as the beginning of Rice Christians, already by order of Jan Pieterszoon Coen. (Indonesian Society in Transition, p. 201). Maarif blames me that I did write some four pages about Coen (in my Dutch Colonialism and Indonesian Islam) but did not mention this reward for a conversion. Instead, I have stressed the idea of Coen that it was impossible to convert Muslim to Christianity, especially in the Moluccas, and therefore he hoped that the VOC would send many native Dutch people to the Indies (what did not happen). I looked in the sources of Wertheim, but could not find the pound of rice. I will look further! And more will come out of reading this precious book.