HARI SANTRI NASIONAL-COVER AN NUR RELIGI

(20.) Rosidin (2009, p. 11), however, has a different account ofthe conversion of people in Manis Lor to Ahmadiyya. He writes that Ahmadiyyawas brought there by Haji Basyari (or Basori) of Garut during a time ofpolitical conflict between the kuwu and the ketib (originally from the Arabickhatib, a person who delivers Friday sermon in a mosque, and now referring toa person in a village who is responsible for Islamic affairs) of thatvillage, Kiai Marjan. The conflict for social and political recognition inthis village was quite similar to the contestation between santri (piousMuslims) and abangan (nominal Muslims) on Java discussed by Clifford Geertzin The Religion of Java (1960). In this case, the kuwu would represent theabangan, whereas the ketib represented the santri. However, it is hard tobelieve that religious conversion was merely the result of a politicalrivalry over winning the consent of the people in that village. Instead ofwinning support from people, the kuwu's new belief could have alienatedhim from his people. Finding an ally in the fight against santri byconversion to Ahmadiyya also hardly seems logical because Ahmadiyya was in acertain sense another form of santri culture that claims to be even moreauthentic and orthodox than other forms of Islam. Therefore, acceptingRosidin's conclusion would imply that the kuwu and the people of ManisLor were making a leap from abangan tradition to a "super-orthodox"santri position in order to win a political contest.

HARI SANTRI NASIONAL-COVER AN NUR RELIGI

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