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Wahab, A. 1986, Jalan Yang Lurus, Surabaya: Pt, Bina flmu, Wahid, A. 1989, “Pribumisasi Islam dalam Islam Indonesia Menatap Masa Depan,” Azhari M, and Saleh A, eds, Jakarta: Guna Aksara Wertheim, W.C, 1959, Indonesian Society in Transition: A Study of Social Change, The Hague and Bandung: W. van Hoeve lad, Zea} ais} gIEMHA}o}S} OG 101Islamic Responses to Modernity in Indonesia Kim, Hyung jun This paper examines how Indonesian Muslims have responded to influences from the West since the nineteenth century. This paper focuses especially on Islamic modernism and neo-moderism which have been established as a result of appropriating and accommodating modem developments in Islamic terms, With these, it is expected that Orientalistic approach to Islam which ignores the diversity in Islamic beliefs and practices and highlights its anti-modemistic, anti-rational, anti-historical and anti-Westem nature can be assessed critically, It will be shown that the coexistence of various religious streams - from fundamentalist, pluralistic, reformistic, mystical orientations to nominal, secular and Western-oriented ones - has been the characteristics of Indonesian Muslim societies and that this diversity cannot be equated ‘with that in the past Indonesian society or in the Arabic countries, I will argue that the diversity has been constructed in the process where Indonesian Muslims conceptualize modem developments and give meanings to their historical, cultural and socio-economic experiences. In the second part of this paper, various Islamic streams before the nineteenth century such as Sufistic and syncretic trends will be discussed in order to put Islamic developments in the modern age in a historical perspective, In the third par, the introduction of modemism from the Arabic countries and its impacts on Indonesian Muslim society will be examined, The discussion focuses on how Indonesian modemism looks at the relations between religion on the one hand and reason and rationality on the other. By emphasizing rational interpretation of the Scriptures rather than mere memorization of them, modemism has transformed the nature of religious leadership and religious knowledge. By arguing for a retum to the Quran and Hadith, modemist Muslims have tried to eliminate animistic, syncretic and local elements which had been added during the spread of Islam, These efforts are based on their belief that modern developments and Islam are not mutually exclusive and Islamic society can achieve Western developments by reforming traditional Islam, In the last part of this paper, 2 new trend in Indonesian Islam since the 1970s, which is sometimes called neo-modernism or substantialism is examined, Neo-modemism, emphasizing a ‘more thorough application of reason and rationality in interpreting religious texts, encourages a pluralistic attitude toward religious teachings and followers of different religions, The fact that neo-modernists can raise their voices in a society where the scripturalisic trend which considers Avert 247the dichotomy between the Islam and the non-tslamic absolute has become stronger shows that inner dynamics and intellectual freedom characterize Indonesian Muslim society, 248 The Joumal of Asiatic Studies Vol, 4, No, 12001 Dec.)