Ithaca: Cornell University Press [an imprint of Southeast Asia Program Publications], 2021. xiii, 261 pp. (Maps, B&W photos.) US$28.95, paper. ISBN 978-1-5017-5312-1.
Last June, I visited my home country Indonesia after more than two years of not being able to travel due to the COVID-19 pandemic. Reading Mirjam Lücking’s book, which illustrates the Indonesian Muslim community and the influence of the Arab language and culture, made me more observant on my trip. I understand that Bahasa Indonesia, our national language, is shaped by the migrants and foreign traders from several regions of the world, such as Indians, Arabs, and Dutch. Yet the book has altered my awareness of the Arab influence. I have noticed that my Muslim friends and family use a good number of Arabic words and terms. The “Arabness” of the language seems to be on the rise, and it is common to hear expressions in Arabic such as “Barakallahu fee umrik” (May Allah bless your age) for wishing someone a happy birthday, “Jazakallah khair” (May Allah reward you with goodness), and “Mashallah” (what Allah has willed has happened, when seeing something good). This phenomenon may not be as prevalent as it is in Madura, one of the research sites that is called Indonesia’s Terrace of Medina.
The discourse regarding the Arabness as a Madurese characteristic is fascinating. As an Indonesian, I recognize that Islam is central to Madurese life. The book, however, provides deeper insights into the mixture of Madurese and Arabic culture. It is interesting to know that Arabic language is practiced not only for religious matters but also in the daily activities and kinship in Madura. Arabic script is commonly used by Madurese, particularly the elders. Moreover, Arabness is also embraced for political purposes. Madurese engagement with Arabness can also be seen in the clothing, accessories, cosmetics, and musical performances. Nevertheless, their Arabness is rooted in localized experiences. The mobility of the pilgrims and the migrants may bring an Arab touch, yet it is not propelled by Middle Eastern culture. As Lücking states in her book, the Arab label and Arab-inspired are actually “made in Indonesia.”
The central point of the book lies with the notion of guided mobility amongst the Indonesian Mecca pilgrims and labour migrants to the Arabian Peninsula. The majority of the labour migrants are women who work as domestic and care workers or nannies. The main reason for migration is to gain capital to improve their economic status. Through ethnographic study, Lücking describes in detail the influence of mobility on the experiences of those two groups in Central Java and Madura (East Java). She argues that spatial, social, and cultural factors are interrelated in guided mobility. Her study reveals that pilgrimage and labour migration are arranged and regulated by the government, entrepreneurs, and institutions such as migrant worker agents and hajj travel bureaus. The pilgrimage, particularly, is highly structured and managed by the Ministry of Religious Affairs. Previously, Indonesian Muslims had to wait between seven to eight years to perform hajj, or three years if taking the hajj plus package. The waiting time can now exceed 30 years. This long wait time is due to quotas established by the Saudi government even as the demand for hajj is skyrocketing in Indonesia. Lücking establishes that the demand for guidance can be measured through a cost-benefit appraisal. Access to economic and social capital are the key attributes of those providing guidance. Those seeking guidance are looking for ease of mind, fulfillment of hopes and dreams, motivation for success, and risk avoidance.
Regarding the Indonesian pilgrims, their travel experience largely occurs in an Indonesian bubble. This is established by having Indonesian guides, Indonesian food, and Indonesian groups. They do not generally have close interactions with the local Saudi population when doing hajj. The author notes that many labour migrants who work in Saudi Arabia perform the hajj. Indonesian pilgrims and the migrant workers consider themselves members of the larger Muslim community, or ummah.
The returnees from hajj usually adopt Arab clothing styles (as perceived by the Indonesian population) by wearing hijab and long dresses for the women, and woven prayer caps/ skull caps for the men. It is also common for the men to grow a short beard. Going to Mecca for hajj and adopting Arabic style portrays upward mobility, social status, Islamic cosmopolitanism, and piousness. Nevertheless, such behaviour in fact conveys the Indonesian-Islamic lifestyle rather than the primacy of Arab culture. It is important to note that the pilgrims’ and migrants’ mobility are guided by local (Indonesian) customs, traditions, values, and habits. Further, the changing of the Islamic way of life in Indonesia is a result of the country’s internal dynamic.
The discourse about the traditionalist party (kaum tua/older group) and the modernist party (kaum muda/younger group), which are represented by Nahdatul Ulama (NU) and Muhammadiyah (38–39), respectively, could be strengthened by pointing out not only their distinctions, but also their similarities (i.e., following the same Islamic principles and guidelines, promoting education, having roles in Indonesia’s political systems).
In addition, the narrative would be strengthened if Lücking explained her methodology in greater detail. Some readers may be interested in how she applied her ethnographic research in this study. This may include the participants’ selection, interview duration, interview questions, and any obstacles that arose during interviews and how the author dealt with the issues.
Should there be another volume, it would be exciting to examine Indonesian Muslim groups from other regions, as Indonesian culture is very diverse. For example, the Muslim groups from the Indonesia’s other Terrace of Medina, Gorontalo, and its Terrace of Mecca, Aceh Special Region.
Overall, Lücking’s well-researched book offers an important contribution to migration and mobility studies, as well as the understanding of Indonesian’s contemporary views and connection to the Arab world. The book is well worth reading.
Hera Oktadiana
James Cook University, Townsville