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Contents. 2013 International Studies Summer Institute (ISSI ) Cornell University, Ithaca, NY. Cultural Ecology of Water in the Islamic and Sundanese Traditions in Indonesia. Etin Anwar Hobart and William Smith Colleges Geneva, New York. Goals.

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  1. Contents

  2. 2013 International Studies Summer Institute (ISSI) Cornell University, Ithaca, NY Cultural Ecology of Water in the Islamic and Sundanese Traditions in Indonesia Etin Anwar Hobart and William Smith Colleges Geneva, New York

  3. Goals • Understanding the cultural ecology of water in Indonesia • (1) Definition, (2) the geographical location of Indonesia and (3) a specific culture within Indonesia • Group works- Determining curricular goals and grade level specific goals (Middle-High Schools) • A sample assignment- cultural ecology of water

  4. Definition • “…the study of the cause-effect interplay between cultures and the physical environment” • “…the study of (1) environmental influences on cultures and ( 2) the impact of people, acting through their cultures, on the ecosystem.” • “Cultural ecology is based on the premise that culture is the human method of meeting physical environmental challenges—that culture is an adaptive system." • (Jordan-Bychkov and Domosh, 1999:19)

  5. Map of Indonesia

  6. Sundanese Geographical Location

  7. Environmental settings and water

  8. Artifact of water

  9. Housing by river

  10. Name of Roads

  11. Cultural Uses of Water

  12. Water as the ideological force Water as the ideological force of transcendental belief NyiLoroKidul The Queen of South Seashore in PelabuhanRatu, Sukabumi.

  13. Socio-fact Water as a societal element of the community that generates values for social order

  14. Uses of Water for beauty and health

  15. Water as an element of life and a constituent of health.

  16. Water treatment and orang pinter Orang pintar refers to a person who is believed to have a spiritual power to know the fate of a person and an ability to heal mental, spiritual, and physical ailments. A female brings cosmetics and flower; whereas a male brings mostly perfume.

  17. An example of mantra Ulesputihnabi Muhammad Lunguhku Allah Teuserangbadansampurna Sir aingserehkudingdeng Apusakebulbanyu Asihanaingsijaranguyang Amis matihtepgeleyer Yap aingtuturkeun Asihanaingsapucukgadung Nu mataklinglung Sasoeh nu matakleweh Salambar nu matak kaya Sing asihka awaking Hik de hik de hik de Yap aingtuturkeun La ilahaillah

  18. SUSUKinserted to a body as a magical charm

  19. Qur’anic Foundationof the Use of Water • [Remember how it was] when He caused inner calm to enfold you, as an assurance from Him, and sent down upon you water from the skies, so that He might purify you thereby, so that He might purify you purify you thereby and free from Satans unclean whisperings and strengthen your hearts and thus make them your steps. An-Anfal, 8:11.

  20. Water’s use for healing

  21. Traditional healing among the Qadariyyah and Naqsabandiyyah Order

  22. The Qadiriyah wa al-Naqsabandiyah Order spread throughout Indonesia after the disciples of Sheykh Khatib Sambas arrived in Indonesia around 1900s. Born in 1836 in Cicalung, Pagerageung, Tasikmalaya in West Java Sheykh Abdullah Mubarak bin Nur Muhammad handed down his Sufi cloak to his fifth son, Ahmad Shahibul Wafa Tajul Arifin.

  23. Water and ritual

  24. Water’s removal of impurity • (1) najasa is an external impurity that is attached into the skin, the clothes, and prayer place (Denny, 115). The Examples are discharges from dogs or pigs. • (2) Minor Hadath: the impurity that is caused by a person’s engagement with things that annul the ablution. • Examples are “sleeping, evacuating urine or feces, breaking gas, intoxication, fainting, touching the human genitals,” etc. • (3) Major H{adath: the impurity that requires bathing. • Examples are “seminal emission”, “menstruation,” and “postpartum bleeding” (115)

  25. Removal of Drug addiction

  26. Inabah Method The word Inabah and its derivative meaning (inaba, unibu, anabu, yunibu, munibu) is mentioned by the Quran such as in Ar-Rad 27, Luqman 15, Hud 88, and az-Zumar 8 and 54. SayidAbd al-Aziz ad-Daraini mentions that Inabah is the end result of a constant muraqabah (contemplation). AbahAnom implemented the Inabah method in about 1972-1973 because some parents requested him to take care of their delinquent teenagers or adolescence.

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