RESPONS UMAT ISLAM DALAM GERAKAN KESEHATAN ERA MANGKUNEGARA VII, 1916-1942 M.

Muhammad Misbahuddin, NIM.: 17300016045 (2024) RESPONS UMAT ISLAM DALAM GERAKAN KESEHATAN ERA MANGKUNEGARA VII, 1916-1942 M. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The modernity occurring in Mangkunegaran Palace had born health and sanitation problems which triggered a debate, turmoil, and conflict within Muslim community leading to the society’s perception shift of the issue. The dynamic urges Muslim community to rethink of health and sanitation. The research applied a political sociology approach. The history of health and sanitation practiced by Mangkunegaran nobles and the fellows was examined under the theory of knowledge of Michel Foucault (w. 1984), theory of mimicry of Homi K. Bhabha (l. 1949), and theory of society modernity of Muhammad Ali. Traced back to archive and newspapers, the data were verified, interpreted, and historiographied to discover historical facts. The study bore the following results. First, from 1916 to 1942 Swapraja Mangkunegaran thrived to a traditional modern city as the population increased significantly, new settlements grew irregularly, and several progressive associations and traditional ones were established. The phenomenon influenced the society’s life politically, socially, and religiously. Second, the dynamic brought health and sanitation to an enigmatic situation for Swapraja Mangkunegaran. The dwellers’ poor understanding of health and sanitation was commonly found in the area making knowledge restructure was an urgent issue to take into account. The situation made Mangkunegara VII come up with medical workers, known as dokter Swapraja, in his reign. The division became important. The team worked so persuasively intruding into every line of life that the action turned into a health and sanitation movement. Third, the health and sanitation movement encouraged Muslim community to take part. Selective adaptive and refute responses also appeared. The former emerged due to the belief that health and sanitation were not about free from diseases, but they also represented Muslim identity with which they confirmed their position in the full-of-symbol society. On the other hand, there was a refusal against the policy coming from some of the community. They argued that the movement had violated the nobility of Islam and occasionally disobeyed cultural aspects. The unacceptance impacted the national politic movements of Muslim community.

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