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

在二十世纪初的印度尼西亚，社会改革者开始与该国年轻女性的教育和学校项目竞争。来自三个不同社区（爪哇精英、伊斯兰团体和海外华人）的海陵称赞这些教育努力侧重于妇女道德，将其作为参考的中心点。活动家们发起了新学校的运动，以培养具有一套迄今为止未知的道德观的妇女。这些教育改革与关于其社区所需文化构成的辩论密切相关：通过设想和教育这些新女性，改革者设想并试图教育其新兴的种族，宗教和民族社区。我们的目标是分析三个独特的妇女教育项目，以及他们在追求殖民现代性的过程中使用道德语言的方式：Kartini学校为贵族和西化的官僚精英提供欧洲启蒙风格的女性教育。通过Kartini学校，道德成为一种流行的表达方式，承诺爪哇精英进入西方现代Aisiyah学校提供现代伊斯兰宗教法的指导，以下层阶级的妇女。艾西亚学校重新定义了adat（习俗，惯例，字面意思是：习惯），以强调他们希望向在校妇女灌输的伊斯兰道德特征。中国的教育家们把自己看作是儒家人格培养哲学的继承者，（moral，ethics，字面意思：美德之路）这一对东印度群岛的西方化、伊斯兰教和中国教育改革运动的紧密个案研究，将探索迄今为止在理解现代社区形成方面被忽视的维度，有助于三个更大的讨论领域：首先，这个项目探讨了现代社区的形成作为一个性别化的项目，由女性的历史行为者定义和生产：如何女性的现代社区的定义既相似又不同于众所周知的男性的观点？第二，本项目探讨文化交流和话语纠缠作为独特和竞争性社区出现背后的解释因素：文化交流是如何在迄今为止被理解为自治单位的社区之间传递的，以及这种交流以何种方式促进了文化采用和社会现代化的过程？第三，这个项目的案例研究考虑了具有现代伊斯兰民族主义，中国民族复兴主义和印度尼西亚文化精英主义等多种标志的社区;因此，我们的调查将使我们能够问东南部如何

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