MOHAMMAD HEFNI (2011) ISLAM MADURA (Sebuah Studi Konstruktivisme-Strukturalis tentang Relasi Islam Pesantren dan Islam Kampung di Sumenep Madura). Disertasi thesis, UNIVERSITAS AIRLANGGA.

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Abstract

This research has been motivated by a number of studies that lead to the conclusion that traditional Islam, represented by NU, is a single entity. Those studies state that, on one hand, the traditional Islam is contrasted to the modernist Islam; on the other, it is contrasted to the syncretic Islam. This position can be understood because some of the researchers didn’t took the setting of Madura as the locus of their studies, and also none of them employed ethnographic method and contructivism-structuralist theory. In Sumenep, Madura, where the research for this dissertation was undertaken, the variants among the traditionalists were very clear. First is the traditionalist-orthodox Islam, which is referred to as Islam pesantren (religious education). Second is the traditionalist-heterodox Islam, which is referred to as Islam kampung (village). The main concerns of this study are: (1) How is the relation of Islam pesantren and Islam kampung in Sumenep, Madura? In this context, the question is whether the nature of the relation is integrative, conflicting, or dominative-subordinate; (2) How do the two Islamic communities play their capitals, especially cultural capital, and habitus in constructing those relations? Entering the field, the researcher has been guided by the constructivist-structuralism introduced and developed by Bourdieu. There are three key concepts in this theory: habitus, capital, and field. In addition, qualitative approach is used in this study. Moreover, ethnography is employed as a method that allows a holistic-integralistic approach in order to produce a thick description. The study found that the relation between Islam pesantren and Islam kampung is that of domination-subordination. Domination, in the form of symbolic power, is enforced by Islam pesantren because it has more capitals, especially cultural capitals, recognized in the society. Facing the symbolic power of Islam pesantren, Islam kampung shows resistance and adaptation to the mind of Islam pesantren. This study brought some theoretical implications. First, this study produces a typology, that introduces two variants within the realm of traditionalist Islam or NU, namely orthodox Islam represented by Islam pesantren and syncretic Islam by Islam kampung. Second, this study, on one hand, strengthens the concept of field, capital, and habitus, and the other hand, revises the concept of symbolic power developed by Bourdieu. Third, this study also refutes many previous studies that look at religious syncretism as state of being. In contrast, this study produced findings that religious syncretism as represented by Islam kampung as state of becoming. Fourth, this study refutes Webers thesis about asceticism of the world-here (innerweltliche askese) and the asceticism of the world-there (ausserweltliche askese), especially in Islamic world.

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