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"Islam in the Malay world of Southeast Asia or Islam Nusantara, as it has come to be known, had for a long time been seen as representing the more spiritual and Sufi dimension of Islam, thereby striking a balance between the exoteric and the esoteric. This image of 'the smiling face of Islam' has been disturbed during the last decades with increasing calls for the implementation of Shari’ah, conceived of in a narrow manner, intolerant discourse against non-Muslim communities, and hate speech against minority Muslims such as the Shi’ites. There has also been what some have referred to as the Salafization of Sunni Muslims in the region. The chapters of this volume are written by scholars and activists from the region who are very perceptive of such trends in Malay world Islam and promise to improve our understanding of developments that are sometimes difficult to grapple with." — Professor Syed Farid Alatas, Department of Sociology, Faculty of Arts and Social Sciences, National University of Singapore
Beginning in the late eighteenth century, British rule transformed the relationship between law, society, and the state in South Asia. But qazis and muftis, alongside ordinary people without formal training in law, fought back as the colonial system in India sidelined Islamic legal experts. They petitioned the East India Company for employment, lobbied imperial legislators for recognition, and built robust institutions to serve their communities. By bringing legal debates into the public sphere, they resisted the colonial state's authority over personal law and rejected legal codification by embracing flexibility and possibility. With postcards, letters, and telegrams, they made everyday Islamic law vibrant and resilient and challenged the hegemony of the Anglo-Indian legal system. Following these developments from the beginning of the Raj through independence, Elizabeth Lhost rejects narratives of stagnation and decline to show how an unexpected coterie of scholars, practitioners, and ordinary individuals negotiated the contests and challenges of colonial legal change. The rich archive of unpublished fatwa files, qazi notebooks, and legal documents they left behind chronicles their efforts to make Islamic law relevant for everyday life, even beyond colonial courtrooms and the confines of family law. Lhost shows how ordinary Muslims shaped colonial legal life and how their diversity and difference have contributed to contemporary debates about religion, law, pluralism, and democracy in South Asia and beyond.
When students from a Muslim boarding school were convicted for the 2002 terrorist bombings in Bali, Islamic schools in Southeast Asia became the focus of intense international scrutiny. Some analysts have warned that these schools are being turned into platforms for violent jihadism. Making Modern Muslims is the first book to look comparatively at Islamic education and politics in Southeast Asia. Based on a two-year research project by leading scholars of Southeast Asian Islam, the book examines Islamic schooling in Malaysia, Indonesia, Thailand, Cambodia, and the southern Philippines. The studies demonstrate that the great majority of schools have nothing to do with violence but are undergoing changes that have far-reaching implications for democracy, gender relations, pluralism, and citizenship. Making Modern Muslims offers an important reassessment of Muslim culture and politics in Southeast Asia and provides insights into the changing nature of state-society relations from the late colonial period to the present. It allows us to better appreciate the astonishing dynamism of Islamization in Southeast Asia and the struggle for Muslim hearts and minds taking place today. Timely and readable, this volume will be of great interest to teachers and specialists of Islam and Southeast Asia as well as the general reader seeking to understand the great transformations at work in the Muslim world. Contributors: Esmael A. Abdula, Bjørn Atle Blengsli, Joseph Chinyong Liow, Robert W. Hefner, Richard G. Kraince, Thomas M. McKenna.
This volume explores the religious transformation of each nation in modern Asia. When the Asian people, who were not only diverse in culture and history, but also active in performing local traditions and religions, experienced a socio-political change under the wave of Western colonialism, the religious climate was also altered from a transnational perspective. Part One explores the nationals of China (Taiwan), Hong Kong, Korea, and Japan, focusing on the manifestations of Japanese religion, Chinese foreign policy, the British educational system in Hong Kong in relation to Tibetan Buddhism, the Korean women of Catholicism, and the Scottish impact in late nineteenth century Korea. Part Two approaches South Asia through the topics of astrology, the works of a Gujarātī saint, and Himalayan Buddhism. The third part is focused on the conflicts between ‘indigenous religions and colonialism,’ ‘Buddhism and Christianity,’ ‘Islam and imperialism,’ and ‘Hinduism and Christianity’ in Southeast Asia.
In an era when Islam ostensibly lies at the heart of a volatile nexus of a global campaign of war on terrorism, simplistic notions and dangerous misunderstandings about the cultures and nature of Southeast Asian Islam, in all its variants, are used to inform and justify policies.
This book documents the relationship and wisdom of Asian cartographers in the Islamic and Chinese worlds before the Europeans arrived.
This pioneering work traces the emergence of the modern and contemporary art of Muslim South Asia in relation to transnational modernism and in light of the region's intellectual, cultural, and political developments. Art historian Iftikhar Dadi here explores the art and writings of major artists, men and women, ranging from the late colonial period to the era of independence and beyond. He looks at the stunningly diverse artistic production of key artists associated with Pakistan, including Abdur Rahman Chughtai, Zainul Abedin, Shakir Ali, Zubeida Agha, Sadequain, Rasheed Araeen, and Naiza Khan. Dadi shows how, beginning in the 1920s, these artists addressed the challenges of modernity by translating historical and contemporary intellectual conceptions into their work, reworking traditional approaches to the classical Islamic arts, and engaging the modernist approach towards subjective individuality in artistic expression. In the process, they dramatically reconfigured the visual arts of the region. By the 1930s, these artists had embarked on a sustained engagement with international modernism in a context of dizzying social and political change that included decolonization, the rise of mass media, and developments following the national independence of India and Pakistan in 1947. Bringing new insights to such concepts as nationalism, modernism, cosmopolitanism, and tradition, Dadi underscores the powerful impact of transnationalism during this period and highlights the artists' growing embrace of modernist and contemporary artistic practice in order to address the challenges of the present era.
Although more than half of the world's Muslims live in Asia, most books on contemporary Islam focus on the Middle East, giving short shift to the dynamic and diverse presence of Asian Islam in regional and global politics. The Muslims of Asia constitute the largest Muslim communities in the world - Indonesia, Pakistan, Bangladesh, India and Central Asia. In recent years, terrorist bombings in Bali, separatist conflicts in Thailand and the Philippines, and opposition politics in Central Asia, all point to the strategic importance of Asian Islam. In Asian Islam in the 21st Century, terrorism and its effects are placed within the broader context of Muslim politics and how Islamic ideals and movements, mainstream and extremist, have shaped Asian Muslim societies. Democratization experiments -- successful and unsuccessful -- are examined. The rise of radical militant movements is analyzed and placed in historical perspective. The result is an insightful portrait of the rich diversity of Muslim politics and discourse that continue to affect Asian Muslim majority and minority countries. Specialists and students of Islamic studies, religion and international affairs, and comparative politics as well as general readers will benefit from this sorely needed comprehensive analysis of a part of the world that has become increasingly important in the 21st century.
The actions and political rhetoric of the day seem to affirm the commitment of many Muslims to a more Islamic political, social, and economic order. But despite the pervasiveness of this phenomenon and its geopolitical significance, our understanding of the contemporary Islamic world has remained astonishingly limited. More than half of the world's 800 million Muslims live in Asia, and yet most people continue to think of Islam as an essentially Arab phenomenon. This wide-ranging volume brings together previously unpublished writings by leading authorities on Islamic affairs to provide the fullest picture of the diverse roles played by Islam in Asian public life today. Central topics include how Islam is presented in the public life--government, national ideology, law, and political parties--of Asian Muslims, and the ways in which Islam influences both the domestic politics and foreign policies of Muslim countries today.
What does it mean to be a modern Muslim today? In contemporary discourse Islam and modernity are often presented as each other’s opposites in media and popular culture. Southeast Asia has a large Muslim population, especially in Indonesia, Malaysia, and Singapore, but Islamic culture in these states is conspicuously absent from the wider global discourse on Islam. With a focus on popular culture in Indonesia – a country that houses the world’s largest Muslim population and that is also undergoing modernisation –Islamic Modernities in Southeast Asia will demonstrate how Islamic modernities are being negotiated and constructed through popular and visual culture from a trans-regional perspective. Looking at a variety of Islamic-themed popular and visual culture including rock music, cinema, art, visual decorations in shopping malls, self-help books, and fashion blogs, the book explores how Islamic modernities are imagined, negotiated, contested, and shared in Southeast Asia.