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The Non-Immanent Frame: Medicine as Ethics in the Islamic Modernist Movement of Late Colonial Indonesia

INTRODUCTION: THE NON-IMMANENT FRAME OF THE BODY In 1912 in the royal city of Yogyakarta, Central Java, a young alim (Islamic scholar) connected to the Sultan’s court named Kyai Haji Ahmad Dahlan (1868–1923) established what would become the largest and most prominent modernist Islamic organization in all of Southeast Asia: the Muhammadiyah. Frustrated by a perceived laxity and heterodoxy within local Javanese Islam, Dahlan’s rapidly expanding movement called for a revival of individual and communal piety and a return to orthodoxy defined by the universal teachings of the Quran and the Sunna and guided by the fundamental principle of tawhid (the indivisible oneness of God). Dahlan’s movement also manifested itself in a wide range of progressive social activities that included the founding of modern schools, orphanages, and medical clinics. Biographers and historians remember Dahlan not only as an ardent revivalist but also as a fervent medical and hygienic reformer. The historian Deliar Noer, for instance, notes that upon returning home from his first pilgrimage to Mecca in 1890, Dahlan organized voluntary cleanups