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This collection of essays has been prepared as a tribute to Clive S. Kessler, Professor of Sociology at the University of New South Wales for over 20 years and a member of staff of the London School of Economics and Political Science, University of London and the Barnard College, Columbia University, New York. These essays are divided into three sections: Islam, society and politics. Each essay draws on aspects of his published research, taking his insights as points of departure for new studies.
The Malaysian political system incorporates a mix of democratic and authoritarian characteristics. In this comprehensive account, Harold Crouch argues that, while they may appear contradictory, the responsive and the repressive features of the system combine in an integrated and coherent whole. Consistently dominated by the Malay party UMNO, which represents the largest ethnic group, the Malaysian government requires the support of its Chinese, Indian, and East Malaysian minorities to retain control. The need to appeal to a politically and ethnically divided electorate restrains the arbitrary exercise of power by the ruling coalition. As a result, the government responds to popular aspirations, particularly since a split in the dominant Malay party in the 1980s. Yet it also controls the electoral process, ensuring victory in all national elections. Communal, social, and economic factors have all contributed in rather ambiguous ways to shaping the Malaysian political system. Communal tensions, change in the class structure, and the consequences of economic growth have generated pressures in both democratic and authoritarian directions. The government has been remarkably stable despite sharp ethnic divisions and, Crouch suggests, it is unlikely to move swiftly toward full democracy in the near future.
Religious freedom has achieved broad consensus as a condition for peace. Faced with reports of a rise in religious violence and a host of other social ills, public, and private actors have responded with laws and policies designed to promote freedom of religion. But what precisely is being promoted? What are the assumptions underlying this response? The contributions to this volume unsettle the assumption that religious freedom is a singular achievement and that the problem lies in its incomplete accomplishment. Delineating the different conceptions of religious freedom predominant in the world today, as well as their histories and political contexts, the contributions make clear that the reasons for violence and discrimination are more complex than is widely acknowledged. The promotion of a single legal and cultural tool meant to address conflict across a wide variety of cultures can have the perverse effect of exacerbating the problems that plague the communities often cited as falling short. -- from back cover.
The Buddha on Mecca's Verandah examines the many ways in which people living along an international border negotiate their ethnic, cultural, and political identities. This ethnography of a small community of Thai Buddhists in the Malaysian state of Kelantan draws on rich, original vignettes to show how issues such as territoriality, identity, and power frame the experiences of borderland residents. Although the Thai represent less than 10 percent of the Kelantan population, they are vocal about their identity as non-Muslim, non-Malay citizens. They have built some of the world's largest Buddhist statues in their tiny villages, in a state that has traditionally been a seat of Islamic governance. At the same time, the Thai grapple with feelings of social and political powerlessness, being neither Thai citizens nor Muslim Malaysians. This thoughtful study offers new perspectives and challenges the classical definition of boundaries and borders as spaces that enforce separation and distance. With insights applicable to comparative border and frontier studies around the world, The Buddha on Mecca's Verandah will appeal not only to anthropologists but also to specialists in Asian and Southeast Asian studies, cultural geography, religious and ethnic studies, globalization, and cosmopolitanism.
This title explores the relationship between the Malaysian state and its citizens in creating and maintaining fixed identities. The book focuses on new modalities of being Muslim in a modern world.
This book surveys the growth and development of Islam in Malaysia from the eleventh to the twenty-first century, investigating how Islam has shaped the social lives, languages, cultures and politics of both Muslims and non-Muslims in one of the most populous Muslim regions in the world. Khairudin Aljunied shows how Muslims in Malaysia built upon the legacy of their pre-Islamic past while benefiting from Islamic ideas, values, and networks to found flourishing states and societies that have played an influential role in a globalizing world. He examines the movement of ideas, peoples, goods, technologies, arts, and cultures across into and out of Malaysia over the centuries. Interactions between Muslims and the local Malay population began as early as the eighth century, sustained by trade and the agency of Sufi as well as Arab, Indian, Persian, and Chinese scholars and missionaries. Aljunied looks at how Malay states and societies survived under colonial regimes that heightened racial and religious divisions, and how Muslims responded through violence as well as reformist movements. Although there have been tensions and skirmishes between Muslims and non-Muslims in Malaysia, they have learned in the main to co-exist harmoniously, creating a society comprising of a variety of distinct populations. This is the first book to provide a seamless account of the millennium-old venture of Islam in Malaysia.
The essayists in Stumbling Toward Truth are anthropologists who have paused to share personal experiences that uncover important truths theyve learned by living with and trying to understand others. The twenty-nine poignant fieldwork tales collected here reveal much about what anthropology can teach about others as well as ourselves, the spirit of the ethnographic enterprise, and issues of crosscultural humanity and humaneness. Readers will discover from these once-private stories from around the world that much of what anthropologists learn about themselves and others is totally unanticipated. Oftentimes, cultural truths and unexpected realities are stumbled upon. These lessons, none for which social science training offered adequate preparation, remain perhaps the most memorable and critical of fieldwork.
Despite their close geographic and cultural ties, Indonesia and Malaysia have dramatically different Islamic education, with that in Indonesia being relatively decentralized and discursively diverse, while that in Malaysia is centralized and discursively restricted. The book explores the nature of the Islamic education systems in Indonesia and Malaysia and the different approaches taken by these states in managing these systems. The book argues that the post-colonial state in Malaysia has been more successful in centralising its control over Islamic education, and more concerned with promoting a restrictive orthodoxy, compared to the post-colonial state in Indonesia. This is due to three factors: the ideological makeup of the state institutions that oversee Islamic education; patterns of societal Islamisation that have prompted different responses from the states; and control of resources by the central government that influences centre-periphery relations. Informed by the theoretical works of state-in-society relations and historical institutionalism, this book shows that the three aforementioned factors can help a state to minimize influence from the society and exert its dominance, in this case by centralising control over Islamic education. Specifically, they help us understand the markedly different landscapes of Islamic education in Malaysia and Indonesia. It will be of interest to academics in the field of Southeast Asian Studies, Asian Education and Comparative Education.