By Al Makin
This e-book is the 1st paintings that comprehensively provides the debts of Lia Eden, a former flower arranger who claims to have acquired divine messages from the Archangel Gabriel and based the divine Eden nation in her apartment in Jakarta. This publication locations Lia Eden’s prophetic trajectory within the context of various Indonesian non secular and non secular traditions, wherein countless numbers of others additionally claimed to were commanded by means of God to steer humans and to set up non secular teams. This ebook deals a clean method in the direction of the wealthy Indonesian non secular and religious traditions with specific realization to the money owed of the emergence of indigenous prophets who based a few well known religions. It provides the historical past of prophetic culture which is still alive in Indonesian society from the colonial to reform interval. It additionally explores the ways that those prophets rebelled opposed to hegemonies: colonial energy some time past and Islamic orthodoxy within the current. The dialogue of this booklet makes a speciality of Lia Eden together with her biography, claims to prophethood and divinity, the advance of her staff Eden nation, her problem to Islamic orthodoxy less than the banner of the MUI (Indonesian Ulama Council), her persecution by means of radical teams, her stories in court docket trials and imprisonment, and public responses to her emergence. The dialogue additionally covers different issues at the moment drawing public cognizance in Indonesia, similar to pluralism, spiritual freedom, tolerance, discrimination opposed to minorities, and secularisation.
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Extra resources for Challenging Islamic Orthodoxy: Accounts of Lia Eden and Other Prophets in Indonesia
181–194; see also Woodward 1989). Indeed, these works provided a unique syncretic concept of God, the universe, and man, formulated in the concepts of cosmology, prayers, and ethics (Romdon 1996; Geels 1997; Simuh 1988; Ricklefs 1998). It is also noteworthy that old Javanese literature is also fond of describing ﬁgures seeking spiritual enlightenment through undertaking long and exhausting journeys. Reﬂecting on their experiences, the ﬁgures depicted in old Javanese literature promoted new formulas of wisdom, as told in the old writings such as Serat Centhini (Santoso et al.
In 1968, the editor of Sastra magazine, Hans Bague (HB) Jassin, published Ki Panji Kusmin’s controversial short story Langit Makin Mendung (The Sky Is Cloudier) in which the Prophet Muhammad was described to have descended to Indonesia. In 1990, the editor of Monitor magazine, Arswendo Atmowilopo, published his survey, which placed the Prophet Muhammad eleventh among Indonesian spiritual ﬁgures. In 1996, Saleh from Situbondo said that Allah was a mere creature. ” Ardhi Husein from Probolinggo wrote, Menembus Gelap Menuju Terang (From Darkness to Light), in which the author said that Iblis (the devil) had a ﬁrmer faith than human beings do.
In looking at the European context, Casanova suggests three meanings of secularization: (1) the separation of religion and state; (2) the privatization of religion in public; and (3) the decreasing role of religion in society (Casanova 1994; Asad 2003, p. 181). In Indonesia, the three conditions are not found, nor is Indonesia an Islamic state. However, the state still controls religion in at least two ways: through institutions (through the roles of the Ministry of Religious Affairs and the MUI) and regulations (the blasphemy law, 1965).
Challenging Islamic Orthodoxy: Accounts of Lia Eden and Other Prophets in Indonesia by Al Makin