インドネシア・イスラーム研究の半世紀

――「地域研究」と「イスラーム学」とのはざま――

抄録

Studies of Islam in Indonesia have generally adopted one of two approaches. One is that of “Islamic studies,” which derives from intellectual traditions in the Muslim world and from “Oriental studies” in Europe. This approach deals theoretically with issues common to all Muslim societies and mainly treats or emphasizes the religious aspects of Islam. It was especially employed by Dutch scholars of the colonial period, who supplemented their theoretical knowledge with practical observations and surveys of local literature. They contributed to the formation of Dutch Islamic policy. However, with the demise of imperialism, this tradition faded, continuing only at a much reduced level.
 Second approach is that of the “area studies,” which was born quite independently from “Islamic studies,” and which developed primarily as strategic studies in the United States after W.W.II. “Area studies” focuses on a given region, and tries to grasp society comprehensively and elucidate its inherent features. Thus, it tends to focus on locality and contemporary problems, rather than historical contexts.
 During the third quarter of the present century, this approach was dominant in the study of developing countries. Thus, Islam in Indonesia was observed through a prism of “locality” that excluded other Muslim areas, and it was analyzed sociologically and politically without sufficient consideration of the context. Through this approach, Indonesia (especially Java) was described as “superficially Islamized.” It was also concluded that Islam in Indonesia was not greatly influential because it was fused with too many local elements. Only the “modernist” Muslim movements were thought to deserve attention, since they were developing simultaneously with the modernising of Indonesian society. The majority, the “traditionalist” Muslims, were ignored to a large extent or thought of as “stagnant.”
 This image of Indonesian Islam, however, began to deviate from what was going on in Indonesia during the 1970s and 1980s. People's lives were becoming more strongly colored by Islam. The “traditionalists” still held a strong base in rural areas, and they were themselves also innovating, although quite gradually. The process of Islamization was continuing in Indonesia, but scholars failed to see its dynamism. They continued to discuss Islam without knowing Islam itself. Eventually, they realized that “Islamic studies” should once again be heeded to in order to understand Islamic societies.
 During the past decade, new perspectives on Indonesian society have emerged, with serious attention being paid to Islam. It is now recognized that Islam is deeply rooted in Indonesia, and that Islam is a driving force culturally and politically in the society. Without knowing Islam, we cannot deepen our insight into Indonesian society. “Area studies” are being combined with or supported by “Islamic studies.” Notably, much research is being done into the past and present ulamas who have continued to play a vital role in conveying Islamic teachings to the people and in interpreting them within contemporary Indonesian contexts. Their books are now being surveyed in order to look into their inner world.