Educate the East Indies: Western, Islamic and Chinese Morality in Womens Schools, 1900-1930

在20世纪初的印度尼西亚，社会改革者开始与该国年轻妇女的教育和教育项目竞争。这些教育工作来自三个不同的社区(爪哇精英、伊斯兰团体和海外华人)，以妇女道德为核心参照点。活动人士发起了新学校的运动，以培养具有迄今不为人知的道德规范的女性。这些教育改革与关于其社区理想的文化构成的辩论密切相关：通过设想和教育这些新的妇女，改革者设想并试图教育他们正在形成的族裔、宗教和国家社区。我们的目标是分析三个独特的女性教育项目，以及她们在追求殖民现代性时使用道德语言的方式：卡蒂尼学校为贵族和西方化的官僚精英提供欧洲启蒙主义风格的女性教育。通过Kartini学校，道德成为一种流行的表达方式，承诺爪哇精英可以进入西方现代社会--Aisiyah学校向下层阶级的妇女提供现代伊斯兰宗教法的指导。Aisiyah学校重新定义了adat(习俗，字面意思是：习惯)，以强调他们希望通过教育女性来灌输的道德的伊斯兰性质李克孝学校采用了百日改革的中文教育模式。将自己视为儒家品格修养哲学的继承者，中国教育者援引并应用了dàodé(道德、伦理，字面意思：美德之路)这项关于东印度群岛西化、伊斯兰和中国教育改革运动的详细案例研究，将探索迄今被忽视的理解现代社区形成的维度，有助于三个更大的讨论领域：首先，这个项目探索现代社区的形成，作为一个由女性历史演员定义和产生的性别项目：女性对现代社区的定义与众所周知的男性视角有何相似和不同？其次，这个项目探讨了文化交流和话语纠葛作为独特和相互竞争的社区出现背后的解释因素：迄今为止被理解为自治单位的社区之间的文化交流是如何传达的，这种交流以什么方式促进了文化采纳和社会现代化的进程？第三，这个项目的案例研究考虑了具有不同标志的社区，如现代伊斯兰民族主义、华人民族复兴主义和印尼文化精英主义；因此，我们的调查将使我们能够询问东南部是如何

In early twentieth-century Indonesia, social reformers began to compete with projects to educate and school the young women of the country. Hailing from three different communities (Javanese elites, Islamic groups and the Overseas Chinese) these educational efforts focused on womens morals as their central point of reference. Activists campaigned for new schools in order to create women equipped with a hitherto unknown set of morals. These educational reforms were intimately linked with debates about the desired cultural makeup of their communities: By envisioning and educating these new women, the reformers envisioned and attempted to educate their emerging ethnic, religious and national communities. Our objective is to analyse three distinctive educational projects for women, and the way they employed a language of morality in their quest for colonial modernity:Kartini Schools offered European Enlightenment-style female education for the aristocratic and westernized bureaucratic elite. Through the Kartini schools moral became a popular expression, promising the Javanese elite access to Western modernityAisiyah Schools offered instruction in modern Islamic religious law to women of the subaltern classes. Aisiyah schools redefined adat (custom, convention, literally: habit) in order to emphasize the Islamic character of the morals they wanted to imbue by schooling womenLi Hak Hauw Schools adopted the Chinese education format of the Hundred-Days-Reform. Seeing themselves as the successors of a Confucian philosophy of character cultivation, Chinese educators invoked and applied dàodé (moral, ethics, literally: path of virtue)This close-grain case study of Westernized, Islamic, and Chinese educational reform movements in the East Indies will explore hitherto neglected dimensions in the understanding of modern communities formation, contributing to three larger fields of discussion: First, this project explores the formation of modern communities as a gendered project, as defined and produced by female historical actors: How did female definitions of modern communities both resemble and differ from the well-known male perspectives? Second, this project explores cultural exchange and discursive entanglement as the explanatory factor behind the emergence of distinctive and rivalling communities: How was cultural exchange conveyed between communities that have been hitherto understood as autonomous units, and in what ways did that exchange facilitate processes of cultural adoption and societal modernization? And third, this projects case study considers communities with markers as diverse as modern Islamic nationalism, Chinese ethnical revivalism, and Indonesian cultural elitism; thus, our inquiry will enable us to ask how the Southeast