Published papers

The focus of this paper is on the influence of Masyumi leaders on the student dakwah movement in Indonesia. Dewan Dakwah Islamiyah Indonesia （DDII）, which was an organization established by the former Masyumi leaders, led the early stage of the student dakwah movement and built a base of the movement which consequently expanded throughout the country. The early stage of the movement in this paper is set from the late 1960s up to the mid 1980s, when Suharto regime was built and its dictatorship was installed. The student dakwah movement has developed mostly among the secular-educated young elites in the urban national universities. Masyumi was an Islamic party which exerted a strong power in the parliament in the 1950s, however, it was banned in 1960 by Sukarno over the charge of the revolt in Sumatra in the late 1950s. Masyumi was not allowed the reinstatement under the new Suharto regime. Natsir, a chairman of Masyumi, and his colleagues gave up their political activities and set up DDII in 1967 to carry out the Islamic dakwah. One of the main concerns of DDII was university, along with mosque and pesantren. Under the Suharto regime that put a strong pressure on Islam, DDII supported to build mosques in universities all over the country by using the aid money from the Middle East, and published the Islamic books that were translated from Arabic to Indonesian in order to introduce the thoughts and the activities in other Islamic countries to Indonesia. At the same time, DDII provided scholarships for students to study Islam in the Middle East and carried out the training for them to be Dakwah activists. Through the young dakwah activists, who were trained by DDII, the dakwah movement could expand widely. This paper is mainly based on the results of the interviews to the concerned people and the internal documents or memoirs of DDII. It is often discussed that the student Dakwah movement in Indonesia is influenced by the thoughts of Islamic reformism in the Middle East, and is less connected with Indonesian domestic organizations on the other hand. However, the paper shows that the former Masyumi leaders and DDII made great contribution to establish the basis of the movement at least in the early stage of the movement.

This paper presents the origins of and the expansion of Tarbiyah in Indonesia based on the findings gathered through interviews with informants and examines its effectiveness as a learning system of Islam from the student's point of view. Tarbiyah is a system to learn Islam which has been used among the students of the dakwah kampus organization in non-religious universities in Indonesia. Tarbiyah, which means originally means "education" in Arabic, has expanded rapidly all over the country in the past 20 years. This system was introduced to Indonesia in the early 1980s by some Indonesian students who had studied in Saudi Arabia, and was adopted by students in the secular, elite universities. The subsequent expansion and development of Tarbiyah came from the students' voluntary activities and their personal networks. The advantages of this learning system include its continuity, interactivity, and its ability to deepen relationships among members. The main contents of Tarbiyah are related to the basis of Islamic teachings which are quite new to the most Muslim students in secular universities in Indonesia and therefore widely attracts their attention and interest widely.

自由論題研究論文インドネシアの大学生たちによるダアワと呼ばれるイスラーム運動は、近年のイスラーム台頭の現れの一つとして、また躍進するイスラーム政党の支持基盤として、注目が集まっている。しかし、こうした運動の原点が明らかにされたとは言いがたい。本稿では、大学キャンパスにおけるダアワの原点として、バンドゥン工科大学のサルマン・モスクでの運動を取り上げる。筆者が現地調査で行った当事者へのインタビュー結果を用いて、当時の政治社会状況や先行研究の成果と照合しながら、運動の歴史を論述する。The Islamic dakwah movements among university students in Indonesia have gained attention as a phenomenon of recent Islamic rising or a major support base of the surging Islamic political party. However, the origin of the movements has been unrevealed. This article focuses on the movement in Salman Mosque in Bandung Institute of Technology as the origin of dakwah kampus in Indonesia, and describes the history of Salman movement with analysing the interviews that I conducted to the people concerned.