Revisiting Geertz’s Muslim Java

Secondly, there are only a small number of Non-Muslims left in Java, with a large portion of them having migrated to Bali Island during the decline of the Hindu kingdoms and the rise of Javanese Islamic kingdoms. Therefore, my choice to write about Muslim Java, rather than Javanese Culture, is based on historical and demographic considerations.

The next question that arises is: Can Geertz’s trichotomies of Muslim Java be considered credible from the perspective of Santri? To address this, counterarguments must be put forth.

First, Geertz posits that religion is linked to political and social class. He describes the Abangan as rural farmers with little political and social standing, Santri as local traders with varying degrees of political and social influence, and Priyayi as bureaucrats who have inherited their status from the Dutch colonial era.

However, Geertz’s classifications are oversimplified and misleading. He juxtaposes Abangan’s religious affairs with Mutihan, positions Santri associated with Kiai as adversaries of Santri associated with Ki, and sets Priyayi against Wong Cilik in terms of political and social standing. This lack of clarity results in confusion surrounding these three classifications.