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Forging Islamic Power and Place charts the nineteenth-century rise of a vast network of Islamic scholars stretching across Southeast Asia and the Indian Ocean to Arabia. Following the political and military collapse of the tiny Sultanate of Patani in what is now southern Thailand and northern Malaysia, a displaced community of scholars led by Shaykh Dā’ūd bin ‘Abd Allāh al-Faṭānī regrouped in Mecca. In the years that followed, al-Faṭānī composed more than forty works that came to form the basis for a new, text-based type of Islamic practice. Via a network of scholars, students, and scribes, al-Faṭānī’s writings made their way back to Southeast Asia, becoming the core texts of emerging pondok (Islamic schools) throughout the region. Islamic scholars thus came to be the primary power brokers in the construction of a new moral community, setting forth an intellectual wave that spurred cultural identity, literacy, and a religious practice that grew ever more central to daily life. In Forging Islamic Power and Place, Francis R. Bradley analyzes the important role of this vibrant Patani knowledge network in the formation of Islamic institutions of learning in Southeast Asia. He makes use of an impressive range of sources, including official colonial documents, traveler accounts, missionary writings, and above all a trove of handwritten manuscripts in Malay and Arabic, what remains of one of the most fertile zones of knowledge production anywhere in the Islamic world at the time. Writing against prevailing notions of Southeast Asia as the passive recipient of the Islamic traditions of the Middle East, Bradley shows how a politically marginalized community engineered its own cultural renaissance via the moral virility of the Islamic scholarly tradition and the power of the written word. He highlights how, in an age of rising colonial power, these knowledge producers moved largely unnoticed and unhindered between Southeast Asia and the Middle East carrying out sweeping cultural and religious change. His focus on Thailand’s so-called “deep south,” which has been marginalized in scholarly studies until recent times, helps lay the groundwork for a new generation of scholarship on the region and furthers our understanding of the present-day crisis in southern Thailand. The study of Islam in Southeast Asia has been most often relegated to the realm of religious studies, and historians have considered the development of the nation as the single-most important historiographical problem in the region. By focusing on the role of human agency and the logistics of knowledge transmission, this book transforms our understanding of the long and complex history of the flow of religious knowledge between the Middle East and Southeast Asia.
This work charts the nineteenth-century rise of a vast network of Islamic scholars stretching across Southeast Asia and the Indian Ocean to Arabia. Francis Bradley analyses the role of the vibrant Patani knowledge network in the formation of Islamic institutions of learning in Southeast Asia. He makes use of a range of sources, including official colonial documents, traveller accounts, missionary writings, and handwritten manuscripts.
A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program for monographs. Visit www.luminosoa.org to learn more. In Forging the Ideal Educated Girl, Shenila Khoja-Moolji traces the figure of the ‘educated girl’ to examine the evolving politics of educational reform and development campaigns in colonial India and Pakistan. She challenges the prevailing common sense associated with calls for women’s and girls’ education and argues that such advocacy is not simply about access to education but, more crucially, concerned with producing ideal Muslim woman-/girl-subjects with specific relationships to the patriarchal family, paid work, Islam, and the nation-state. Thus, discourses on girls’/ women’s education are sites for the construction of not only gender but also class relations, religion, and the nation.
What forms can a religiously informed, ethical Muslim life take? This book presents two important accounts of ideal Muslim subjectivity, one by 9th century moral pedagogue, al-Harith al-Muhasibi (d. 857) and the other by 20th century Kurdish Quran scholar, Said Nursi (d. 1960). It reconstructs Muhasibi’s and Nursi’s accounts of ideal Muslim consciousness and analyzes the discursive practices implicated in its formation and expression. The book discusses the range of psychic states and ethical relations that Muhasibi and Nursi consider critical for living an authentically Muslim life. It highlights the importance of discursive practices in Muslim religious and moral self-production. The author draws on Foucault's insights about ethics and practices of self-care to examine familiar Muslim discourses in ways that enrich contemporary conversations about identity, individuality, community, authority, moral agency and virtue in the fields of religious studies, Islamic studies and Muslim ethics. The book deepens our understanding of the fluidity and fragility of both the more familiar, obligation-centered ethics in Islamic thought and the less familiar, belief-centered modes of religio-moral being.
This book explores Muslim communities in Southeast Asia and the integration of Islamic culture with the diverse ethnic cultures of the region, offering a look at the practice of cultural and religious coexistence in various realms. The volume traces the origins and processes of adoption, transmission, and adaptation of Islam by diverse ethnic communities such as the Malay, Acehnese, Javanese, Sundanese, the Bugis, Batak, Betawi, and Madurese communities, among others. It examines the integration of Islam within local politics, cultural networks, law, rituals, education, art, and architecture, which engendered unique regional Muslim identities. Additionally, the book illuminates distinctive examples of cultural pluralism, cosmopolitanism, and syncretism that persisted in Islamic religious practices in the region owing to its maritime economy and reputation as a marketplace for goods, languages, cultures, and ideas. As part of the Global Islamic Cultures series that investigates integrated and indigenized Islam, this book will be of interest to students and researchers of theology and religion, Islamic studies, religious history, political Islam, cultural studies, and Southeast Asian studies. It also offers an engaging read for general audiences interested in world religions and cultures.
Between the twelfth and sixteenth centuries, a distinct form of Islamic thought and practice developed among Muslim trading communities of the Indian Ocean. Sebastian R. Prange argues that this 'Monsoon Islam' was shaped by merchants not sultans, forged by commercial imperatives rather than in battle, and defined by the reality of Muslims living within non-Muslim societies. Focusing on India's Malabar Coast, the much-fabled 'land of pepper', Prange provides a case study of how Monsoon Islam developed in response to concrete economic, socio-religious, and political challenges. Because communities of Muslim merchants across the Indian Ocean were part of shared commercial, scholarly, and political networks, developments on the Malabar Coast illustrate a broader, trans-oceanic history of the evolution of Islam across monsoon Asia. This history is told through four spaces that are examined in their physical manifestations as well as symbolic meanings: the Port, the Mosque, the Palace, and the Sea.
This book is the first to critically analyze Buddhist-Muslim relations in Theravada Buddhist majority states in South and Southeast Asia. Asia is home to the largest population of Buddhists and Muslims. In recent years, this interfaith communal living has incurred conflicts, such as the ethnic-religious conflicts in Myanmar, Sri Lanka, and Thailand. Experts from around the world collaborate to provide a comprehensive look into religious pluralism and religious violence. The book is divided into two sections. The first section provides historical background to the three countries with the largest Buddhist-Muslim relations. The second section has chapters that focus on specific encounters between Buddhists and Muslims, which includes anti-Buddhist sentiments in Bangladesh, the role of gender in Muslim-Buddhist relations and the rise of anti-Muslim and anti-Rohingya sentiments in Myanmar. By exploring historical fluctuations over time—paying particular attention to how state-formations condition Muslim-Buddhist entanglements—the book shows the processual and relational aspects of religious identity constructions and Buddhist-Muslim interactions in Theravada Buddhist majority states.
This groundbreaking work studies the Arabic literary culture of early modern Southeast Asia on the basis of largely unstudied and unknown manuscripts. It offers new perspectives on intellectual interactions between the Middle East and Southeast Asia, the development of Islam and especially Sufism in the region, the relationship between the Arabic and Malay literary traditions, and the manuscript culture of the Indian Ocean world. It brings to light a large number of hitherto unknown texts produced at or for the courts of Southeast Asia, and examines the role of royal patronage in supporting Arabic literary production in Southeast Asia.
Uneasy Military Encounters presents a historically and theoretically grounded political ethnography of the Thai military's counterinsurgency practices in the southern borderland, home to the greater part of the Malay-Muslim minority. Ruth Streicher argues that counterinsurgency practices mark the southern population as the racialized, religious, and gendered other of the Thai, which contributes to producing Thailand as an imperial formation: a state formation based on essentialized difference between the Thai and their others. Through a genealogical approach, Uneasy Military Encounters addresses broad conceptual questions of imperial politics in a non-Western context: How can we understand imperial policing in a country that was never colonized? How is "Islam" constructed in a state that is officially secular and promotes Buddhist tolerance? What are the (historical) dynamics of imperial patriarchy in a context internationally known for its gender pluralism? The resulting ethnography excavates the imperial politics of concrete encounters between the military and the southern population in the ongoing conflict in southern Thailand.
In this ground-breaking new study, Teren Sevea reveals the economic, environmental and religious significance of Islamic miracle workers (pawangs) in the nineteenth- and twentieth-century Malay world. Through close textual analysis of hitherto overlooked manuscripts and personal interaction with modern pawangs readers are introduced to a universe of miracle workers that existed both in the past and in the present, uncovering connections between miracles and material life. Sevea demonstrates how societies in which the production and extraction of natural resources, as well as the uses of technology, were intertwined with the knowledge of charismatic religious figures, and locates the role of the pawangs in the spiritual economy of the Indian Ocean world, across maritime connections and Sufi networks, and on the frontier of the British Empire.