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"Wacana tentang slametan dalam masyarakat Muslim Surinam keturunan Jawa di Belanda sesungguhnya, di satu sisi, merepresentasikan sebuah pertarungan identitas kultural keagamaan di antara mereka dan, di sisi lain, menunjukkan sebuah hubungan yang kompleks antara Islam ‘resmi’ dengan tradisi Jawa. Tulisan ini membuktikan bahwa praktek slametan dalam masyarakat Muslim Surinam keturunan Jawa di Belanda ternyata hampir tidak mengalami perubahan. Perubahan yang ada hanya berkaitan dengan aksesoris upacara sebagai akibat dari penyesuaian terhadap kondisi geografis dan iklim setempat. Hal ini tidak ada artinya dibandingkan dengan antusiasme yang sangat besar --khususnya bagi kelompok masyarakat Muslim Kejawen untuk melestarikan semua warisan budaya dari pendahulu mereka yang adalah orang Jawa. Tulisan ini pada akhirnya menunjukkan adanya pertarungan identitas antara kelompok Muslim Kejawen yang bangga dengan “agama jawa”-nya dan kelompok moderat dan reformis yang ingin menjadi Muslim yang sebenarnya."

"Eksistensi kelompok diaspora Jawa-Suriname di Belanda berasal dari perjalanan sejarah yang panjang. Proses migrasi kelompok diaspora Jawa-Suriname dari Hindia-Belanda ke Suriname kemudian ke Belanda membawa mereka pada permasalahan identitas budaya. Di masa kini, media digital dapat menjadi salah satu pilihan bagi kelompok diaspora untuk mengkonstruksi identitas budaya mereka. Tulisan ini membahas peran media digital dalam konstruksi identitas budaya kelompok diaspora Jawa-Suriname di Belanda. Dalam menganalisis konstruksi identitas budaya tersebut, tulisan ini mencermati dua situs, yakni manggarmegar.nl dan javanenindiaspora.nl dengan menggunakan teori identitas budaya Hall (1996) dan konsep digital diaspora Brinkerhoff (2009). Hasil penelitian menunjukkan media digital berperan dalam konstruksi identitas budaya kelompok diaspora Jawa-Suriname melalui tiga cara, yaitu sebagai alat memfasilitasi konstruksi identitas budaya, sebagai ruang berbagi cerita, dan pembangun solidaritas internal kelompok diaspora.

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The existence of Javanese-Surinamese diaspora groups in the Netherlands comes from a long history. The migration process of the Javanese-Surinamese diaspora from the Netherlands-Indies to Suriname then continued to the Netherlands brings them to the cultural identity problem. Today, digital media can be an option for diaspora to construct their cultural identity. This paper discusses the role of digital media in the construction of the cultural identity of diaspora Javanese-Surinamese in the Netherlands. In analyzing the construction of cultural identity, this paper examines two sites, namely manggarmegar.nl and javanenindiaspora.nl by using Brinkerhoff and Hall's theories. The results of this study show that digital media plays a role in the construction of the cultural identity of the Javanese-Suriname diaspora in three ways, namely as a tool that facilitates cultural construction, provides a space for sharing stories, and builds internal solidarity of the diaspora."

"Islam et acculturation javanaise: line analyse textuelle et contextuell du rite du Slametan Ce memoire porte sur la rencontre culturelle entre L'lslam et la culture javanais telle que representee par le rituel du slaenetan. Les objectifs principaux de cette recherch se presentent en trois valets: Premierement, en dormant un bref apercu du context historique de la rencontre entre !Islam et la tradition javanaise, deuxiemement, e analysant le debat des specialistes sur la question d'etablir si le slametan est un rit animiste, syncretiste ou islamique et, troisiemement, en proposant une nouvell perspective du rituel du slametan, fondee sur une analyse textuelle (religieuse) e contextuelle (socio-culturelle).L'hypothese sous-jacente de cette etude est que le slaenetan soit le prototype d'u rituel syncretiste, etant dune part, la representation d'elements islarniques (en son centre et, d'autre part, la representation de traditions locales (a sa peripherie). Cette recherch critiquera la theorie du slaenetan developpee a la fois par Geertz ainsi que Woodward. L premier chercheur percoit le slaenetan uniquement d'apres une perspective socio-culturell alors que le second considere ce rite selon une approche theologique islamique. L'autet de ce present memoire insiste qu'une perspective holistique devrait plutit etre employe afin de parvenir a une vision d'ensemble, a la fois de "1'interieur" (perspective religieus+ et de "I'exterieur" (perspective culturelle)."

"In 1890 the first Javanese indentured labourers arrived in Suriname to work on the colony’s plantations. In total almost 30,000 indentured and free immigrants arrived in this small Caribbean colony. Fifty years later, at the end of the migration period, they formed more than one fifth of the population. Consequently, they constituted a substantial community which had to adapt to a different socio-cultural environment but, at the same time, managed to keep in touch with their homeland. The Javanese thus shaped their own cultural expressions and traditions in Suriname. We attempt to analyse the processes of identity formation, adaptation, and re-creation of culture by examining the worlds which the migrants created by looking at four distinct time periods. The first two (1930s and 1950s) focus on the Surinamese-Javanese population’s connections with Suriname and Indonesia, the latter two (1970s and the present century) on Suriname and the Netherlands. The migration of Javanese from Suriname to the Netherlands around Suriname’s independence in 1975 has in effect produced a third homeland. In terms of identity, the Surinamese Javanese themselves now identify strongly with Suriname as they proudly point out “Ik ben een Javaan uit Suriname” (I am a Javanese from Suriname)."

"This article examines multi-verb directional motion constructions in Surinamese Javanese, a heritage language undergoing structural influence from Dutch and Sranantongo. These are constructions which express 'direction away' by means of a V2 lunga 'go away'. They are more frequent - and used with more different V1s - than in Indonesian Javanese, the baseline. The frequency change is a pattern change, a result of cross-linguistic transfer from Sranantongo, in which multi-verb constructions to express 'direction away' are very frequent. The extension of the usage contexts to more V1s is a form of semantic extension, and it is the first stage of contact-induced grammaticalization. This is caused by entrenchment of the schema motion verb + away, which exists in both Dutch and Sranantongo. The meaning of the constructions is also changing: whereas in Indonesian Javanese the directional element never refers to the causee alone, it frequently does in Surinamese Javanese. Finally, some preliminary observations are made with respect to the possible development of a parallel construction expressing 'direction towards' with V2 teka 'come', modeled on the Sranantongo multi-verb constructions with V2 kon 'come'."

"ABSTRACTThis article assumes that language is not only a way of saying things (informative), but also a way of doing things (performative) or exercising power Through conducting eight focus group discussions (FGDs) involving 39 Christian participants in Surakarta Central Java, this research studies the Christians discourse on their fellow Muslims. In those FGDs, I stimulated the participants discussion by the basic question, How do you speak about Muslims. Though the question is about Muslims, but in fact sometimes they also speak about themselves. I am concerned about the discursive study of religion taking advantage from Norman Fairclough discourse analysis theory and method focusing on the analysis of linguistic practice, discursive practice, and social practice. As a result, the discussions of participants were on a hegemonic struggle between dominant and peripheral voices to define what is considered (ab)normal Muslims. Christian participants identified extremist (fanatical, fundamentalist) Muslims as abnormal. They positioned extremists and excessive persons as extraordinary. Thus, they identified extremism as not the norm but an exception to the rule of religions. In distinguishing between normal and extreme the participants primarily positioned themselves as normal or ordinary religious people who are moderate. They identified those who cause conflict as neither moderate Muslims nor moderate Christians, but fundamentalists in their respective faiths."

"This study has three main objectives, which are to identify the common knowledge of the non-Muslims on the Islamic banking products and services; to identify the non-Muslims perception; and to analyze the influence of respondents? demography to the perception on revenue sharing system of Islamic banking. E-survey method was used with a quantitative approach involving 244 respondents, who partook to fill the online questionnaire. Descriptive statistics and binary logistic regression tests were used as data analysis techniques. The majority of the respondents have a better knowledge on savings, rather than other products. The existence of Islamic banking has been able to attract the public attentions, and not contrary to their religious beliefs. Respondent?s demography (ie: gender, age, level of formal education) significantly influences respondent?s perception on revenue sharing system of Islamic banking in Indonesia."