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Encyclopedia of Indonesian national heroes.
Includes entries for maps and atlases.
A study of heroism in the myths of the world - an exploration of all the elements common to the great stories that have helped people make sense of their lives from the earliest times. It takes in Greek Apollo, Maori and Jewish rites, the Buddha, Wotan, and the bothers Grimm's Frog-King.
Publisher Description
The dead are potent and omnipresent in modern Indonesia. Presidents and peasants alike meditate before sacred graves to exploit the power they confer, and mediums do good business curing the sick by interpreting the wishes of deceased forebears. Among non-Muslims there are ritual burials of the bones of the dead in monuments both magnificent and modest. By promoting dead heroes to a nationalist pantheon, regions and ethnic groups establish their place within the national story. Although much has been written about the local forms of the scriptural religions to which modern Indonesians are required by law to adhere - Islam, Christianity, Hinduism and Buddhism - this is the first book to assess the indigenous systems of belief in the spirits of ancestors. Sometimes these systems are condemned in the name of the formal religions, but more often the potent dead coexist as a private dimension of everyday religious practice. A unique team of anthropologists, historians and literary scholars from Europe, Australia and North America demonstrate the continuing importance of the potent dead for understanding contemporary Indonesia. At the same time, they help us understand historic processes of conversion to Islam and Christianity by examining the continuing interactions of the spirit world with formal religion.
"In four brief chapters," writes Clifford Geertz in his preface, "I have attempted both to lay out a general framework for the comparative analysis of religion and to apply it to a study of the development of a supposedly single creed, Islam, in two quite contrasting civilizations, the Indonesian and the Moroccan." Mr. Geertz begins his argument by outlining the problem conceptually and providing an overview of the two countries. He then traces the evolution of their classical religious styles which, with disparate settings and unique histories, produced strikingly different spiritual climates. So in Morocco, the Islamic conception of life came to mean activism, moralism, and intense individuality, while in Indonesia the same concept emphasized aestheticism, inwardness, and the radical dissolution of personality. In order to assess the significance of these interesting developments, Mr. Geertz sets forth a series of theoretical observations concerning the social role of religion.