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Julian Millie - Hearing Allah’s Call: Preaching and Performance in Indonesian Islam

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Hearing Allahs Call changes the way we think about Islamic communication. In the city of Bandung in Indonesia, sermons are not reserved for mosques and sites for Friday prayers. Muslim speakers are in demand for all kinds of events, from rites of passage to motivational speeches for companies and other organizations. Julian Millie spent fourteen months sitting among listeners at such events, and he provides detailed contextual description of the everyday realities of Muslim listening as well as preaching. In describing the venues, the audience, and preachersmany of whom are womenhe reveals tensions between entertainment and traditional expressions of faith and moral rectitude.

The sermonizers use in-jokes, double entendres, and mimicry in their expositions, playing on their audiences emotions, triggering reactions from critics who accuse them of neglecting listeners intellects. Millie focused specifically on the listening routines that enliven everyday life for Muslims in all social spacesimagine the hardworking preachers who make Sunday worship enjoyable for rural as well as urban Americansand who captivate audiences with skills that attract criticism from more formal interpreters of Islam. The ethnography is rich and full of insightful observations and details. Hearing Allahs Call will appeal to students of the practice of anthropology as well as all those intrigued by contemporary Islam.

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HEARING ALLAHS CALL Preaching and Performance in Indonesian Islam JULIAN MILLIE - photo 1
HEARING ALLAHS CALL
Preaching and Performance in Indonesian Islam
JULIAN MILLIE
CORNELL UNIVERSITY PRESS
ITHACA AND LONDON
This book is dedicated to all skillful speakers who have made a difference in peoples lives by materializing listeners religion and culture in meaningful and inspiring forms, but whose names and work are scarcely remembered because they are not found in the written record that determines knowledge of the past and present.
CONTENTS
ACKNOWLEDGMENTS
I am above all indebted to a number of Bandung-based preachers who allowed me to accompany them as they fulfilled their invitations, and who were generous in sharing their experiences and perceptions about Islamic oratory with me. Jujun Junaedi and Miftah Faridl were outstanding among these people, and to both of them I am very grateful.
Dede Syarif was a wonderful companion throughout this research, and I acknowledge the value to this book of his critical insights on society and Islam in West Java. Asep Saepul Muhtadi was a stimulating and thought-provoking interlocutor throughout the latter stages of the research on which this book is based.
Several individuals gave advice and inspiration in the writing process. Two senior scholars must be mentioned in this regard. David Chandler read many drafts and never stopped encouraging me in the writing process. His great humor and big-heartedness sustained me through the preparation of the manuscript. Bill Watson generously read a number of drafts, helping me to present arguments with greater clarity and detail. The book is a better one thanks to his involvement. Apart from these two, I am indebted also to Matt Tomlinson, who gave time to provide critical feedback and pointed out to me certain academic directions, which I subsequently traversed and received great benefit from. None of these scholars are responsible for the books faults; those are all my doing.
Apart from the two mentioned above, many other Bandung-based preachers generously assisted me by allowing me to attend their oratories and by sharing ideas with me, including Aceng Zakaria, Zainul Abidin, Daud Gunawan (alm), Agus Kusnadi, Atian Ali Dai, Rahman Maas, Abdul Hamid, Irfan Royani, Tata Sukayat, and Abdul Mujib.
I benefited from conversations on preaching with other Bandung-based intellectuals including Dadang Kahmad, Acep Arifuddin, Atip Latipulhayat, Amin Aminuddin Aziz, Usep Romli, Dedi Mulyadi, Iwa Lukmana, Hawe Setiawan, Karman, Asep Salahuddin, Hedi Muhammad, and Hendar Riyadi. I received help in transcription from Ahmad Bukhori Muslim, Agus Ahmad Safei, Atep Kurnia, Ibnu Hijar Apandi, and other friends at the Centre for Sudanese Studies.
I am grateful to the support and collegiality of colleagues in the Monash School of Social Sciences, especially Penny Graham, Andrea Whittaker, Tommy Fung, Antje Missbach, Birgit Brauchler, Lejla Voloder, Max Richter, Narelle Warren, and Sara Niner, and to other Monash colleagues including Aline Scott-Maxwell, Hueimin Chen, Harry Aveling, and Howard Manns Jr. During the preparation of the book, I was privileged to work on related publication projects led by Emma Baulch, Greg Fealy, Sally White, Matt Tomlinson, Wendy Smith, Lenore Manderson, Alan Rumsey, Rupert Stasch, Lyn Parker, and Patrick Alcedo. Many thanks to you all!
I am indebted to the Zentrum Modern Orient (Berlin) for its hospitality during a writing fellowship in 2012, and especially to Ulrike Freitag, Kai Kresse, Silke Nagel, and Thomas Ripper. Indonesias National Science Academy (LIPI) kindly granted a research permit for the original research. The welcome given to me by the Dakwah and Communications Faculty of UIN Sunan Gunung Djati, Bandung, and its deans, Syukriadi Sambas and Asep Muhyiddin, is much appreciated. I am grateful to Afif Muhammad for help with administrative matters in Bandung.
I acknowledge financial assistance for this project from the Australian Research Council, most notably through the Australian Post-Graduate Award DP0773170, entitled Preaching Islam: Politics, Performers and Publics in Indonesia.
For their role in the discussion groups on which chapter 7 is based, I am thankful for the kind assistance of Abid Tarmidzi, Agus Safei, and women residents of Karang Tineung Indah (Cipadas/Sukajadi) and Mekarjati (Pasirbiru/Cibiru). Pak Kiki at the Bandung Water Board was helpful in sharing his perceptions of the Boards preaching program with me.
I am grateful to Wiley-Blackwell for publishing earlier versions of two chapters: a portion of chapter 4 was published as The Languages of Preaching: Code Selection in Sundanese Islamic Oratory, West Java, Australian Journal of Anthropology 23, no. 3 (2012): 37997, and a portion of chapter 6 as Islamic Preaching and Womens Spectatorship in West Java, Australian Journal of Anthropology 22, no. 2 (2011): 15169. SAGE Publications published an earlier version of chapter 8 as The Situated Listener as Problem: Modern and Traditional Subjects in Muslim Indonesia, International Journal of Cultural Studies 16, no. 3 (2013): 27188. I extend my thanks also to Peter Potter, Jim Lance, and the staff at Cornell, whose enthusiasm and professionalism have been outstanding.
I have been lucky to have wonderful students at Monash who have been generous sources of guidance on Islamic life in Indonesia and West Java, including Neneng Khozanatu Lahpan, Tisna Prabasmoro, Usep Abdul Matin, Edi Riyanto, and Ervan Nurtawab.
My most significant debt I acknowledge last: I am grateful to Ratih, Joseph, and Dewi for being such fun, loving, and engaging companions throughout the long trials leading to the publication of this book.
NOTE ON TRANSCRIPTION
This book cites and reproduces writings and speech in Indonesian, Sundanese, Arabic, and English. In accordance with accepted Sundanese and Indonesian usage, I have marked the mid-front, unrounded vowel as in Sundanese examples but have not differentiated the equivalent vowel in Indonesian examples.
Arabic is a scientific and sacred language for the communities in which the research on which this book is based was carried out. Where an Arabic term is in common usage in Indonesian and Sundanese, I have used Indonesian or Sundanese spelling (e.g., dakwah in place of dawah). Aside from those examples, most of the Arabic found in the following pages appears in citations of Quran and hadith, and in the names of Islamic concepts known to Muslims throughout the world. The risk of misunderstanding or inaccuracy caused by insufficiently detailed transliteration of these examples is low, and for that reason, I have consistently applied a simple system for the transliteration of Arabic. Hamza and ayn are written, although hamza is written in initial position only when supported by a final vowel of the preceding word (al-wasl). No distinctions are made between similar consonants (ad/sin, ad/dal, a/ta). Diacritics are not employed, and long vowels are not marked.
INTRODUCTION
One afternoon in September 2009 I left Bandung, the capital city of Indonesias West Java province, for a ninety-minute car journey to a village in the regional center of Sumedang, east of the city. There were three other men in the car, all of them lecturers in the Faculty of Dakwah [Predication] and Communication at Bandungs State Islamic University. One of them, Abdurrahman, was also a muballigh, a religious specialist whose particular skill was conveying Islam through the medium of speech. In other words, Abdurrahman was a preacher of Islam. He was to give a sermon in Sumedang, where a family was celebrating the circumcision of one of its sons. This was an everyday event, not much different from thousands of similar events that would have been held on that day among West Javas Muslim population.
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