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In this book I have aimed at completeness in the sense that all publications known to me, which are wholly or partly devoted to Malay and Bahasa Indonesia (B.I.), or are important for the study of these languages, have been included. Popular publications in non-professional periodicals have been included only exceptionally. All the publications mentioned in the text are incorporated in the Bibliography (p. 91-157). The countless articles in four post-war, semi-professional periodicals in :'1alaya and Indonesia, Dewan Bahasa, Pembina Bahasa Indonesia. 11:1 edan Bahasa, Bahasa dan Budaja, are not mentioned separately in the Bibliography, but sections 33 to 36 contain a survey, as complete and systematic as possible, of the contents of these periodicals in so far as they pertain to the Malay language; nor have I discussed in the text or incorporated in the Bibliography several hundreds of titles of practical textbooks or school-books of Malay or B.I. which are of no importance to the scientific study of these language. These titles have been entered in a separate Appendix (p. 158--171). The fact that completeness was aimed at certainly does not mean that it has been achieved. Especially various recent writings from Indonesia and Malaya may have escaped my attention. Experience has also proved that publications on Malay sometimes appear in the most unexpected places. The qualification above: "publications ... devoted to ... , or impor tant for the study of" Malay and B.I. has been taken in a wide sense.
The book is an interdisciplinary study on the relationship between Muslims and their mosques in Indonesia and Malaysia. It presents selected historic mosques that demonstrate local interpretations and sociocultural assimilation, as well as a geographical syncretism, of Islam in local societies. The book unveils the contestations, synchronizations, assimilations, and integrations of local and foreign elements into the contextual architecture and sociologically institutionalized system that is the mosque: the Islamic place of worship. The author excavates the mosque’s historical origins and traces the iconic elements, features, and designs from their earliest historical settings and contexts. He then identifies, analyzes, and theorizes the outcomes of the interaction between Islam and local traditions through Malaysian and Indonesian case studies. The book proposes that Islam, at its philosophical level, can be culturally acceptable anywhere because it contains universal virtues of humanity for equality, fraternity, and social justice. The book unfolds how a dialectical contestation and acculturation of Dutch colonialism, Middle Eastern elements of culture, and local customs and traditions, might then come into dialogue, peacefully. Finally, the book considers the relationship between Malay and Indonesian architecture within their respective political cultures, shedding light on Islam and its practice within rich multicultural contexts. Relevant to students and researchers in Islamic studies, architecture, and Southeast Asian studies more broadly, the book uncovers the issues, constraints, and opportunities relating to the meaning of mosques for Muslims in Malaysia and Indonesia.
This edition brings up to date a decade of research work developments of the Faculty of Arts and Social Science, National University of Singapore, since the first volume was published in 1985. The state of the respective disciplines covered are reviewed in terms of notable theoretical and conceptual developments, major benchmarks during the past decade, and research lacunae that need to be addressed, as well as their substantive developments and contributions in the Singapore context and possible future directions, resulting in a collection of essays that places the Faculty's studies in an international comparative framework.
With particular emphasis on history, religion, literature and arts, this collection provides a multifaceted and representative picture of the classical civilizations of South-East Asia which will be of interest for comparative and cross-disciplinary studies in this field, as well as providing a number of historical and literary documents and translations of great scholarly value.
This book consists of fifteen chapters which can be divided into five major themes: (i) Chinese religion, (ii) Chinese attitudes toward religion, (iii) Chinese spirit cults in Malaysia, (iv) the development of local spirit cults, and (v) major festivals celebrated in Malaysia. The first section deals with three Chinese religious traditions in Malaysia, in particular, and other countries like Singapore, Indonesia, and Thailand in Southeast Asia, in general. The second section attempts to discuss on Chinese attitudes towards religion, Chinese religious conception and its implication in their social life, and how Confucian ethics have contributed to the economic success of the Chinese in Malaysia. The Third section seeks to examine the various aspects of the Nine Emperor Gods, the Datuk Kong (Malay keramat), and the spread of Malay and Chinese spirit cults to Sabah, East Malaysia. The fourth section deliberates on three major processes of change in the development of spirit cults in Malaysia: the localization of Chinese locality cults, including Tudigong and Dabogong, the Sinicization of the Malay keramat, and the indigenization or desinicization of an aboriginal Datuk Seman in Broga, Selangor. And the last section winds up with the practical aspects of celebrating festivals in Malaysia and other parts of Southeast Asia, with special emphasis on festivals in general in the Chinese calendar, the festival of the Nine Emperor Gods in Southeast Asia, and the socio-psychological aspects of the Nine Emperor Gods Vegetarian Festival in Thailand.
Includes Part 1A: Books and Part 1B: Pamphlets, Serials and Contributions to Periodicals
Includes the annual report of the Malaysian Branch, Royal Asiatic Society.