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An accessible, transregional exploration of how Islam and Asia have shaped each other's histories, societies and cultures from the seventh century to today.
This book is a volume in the Penn Press Anniversary Collection. To mark its 125th anniversary in 2015, the University of Pennsylvania Press rereleased more than 1,100 titles from Penn Press's distinguished backlist from 1899-1999 that had fallen out of print. Spanning an entire century, the Anniversary Collection offers peer-reviewed scholarship in a wide range of subject areas.
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 explores the dynamic interaction between economic life, society and civilisation in the regions around and beyond the Indian Ocean during the period from the rise of Islam to 1750. Within a distinctive theory of comparative history, Professor Chaudhuri analyses how the identity of different Asian civilisations was established. He examines the structural features of food habits, clothing, architectural styles and housing; the different modes of economic production; and the role of crop raising, pastoral nomadism, and industrial activities for the main regions of the Indian Ocean. In an original and perceptive conclusion, the author demonstrates how Indian Ocean societies were united or separated from one another by a conscious cultural and linguistic identity. However, there was a deeper structure of unities created by a common ecology, technology, technology of economic production, traditions of government, theory of political obligations and rights, and a shared historical experience. His theory enables the author to show that the real Indian Ocean was an area that extended historically from the Red Sea and the Persian Gulf to the sea which lies beyond Japan.
Originates from the twelfth International Workshop on Southeast Asian Studies, 'The Arabs in Southeast Asia (1870-1990)' organized by KITLV and IIAS, Leiden, 8-12 December 1997.
Well over half of the world's Muslim population lives in Asia. Over the centuries, a rich constellation of Muslim cultures developed there and the region is currently home to some of the most dynamic and important developments in contemporary Islam. Despite this, the internal dynamics of Muslim societies in Asia do not often receive commensurate attention in international Islamic Studies scholarship. This volume brings together the work of an interdisciplinary group of scholars discussing various aspects of the complex relationships between the Muslim communities of South and Southeast Asia. With their respective contributions covering points and patterns of interaction from the medieval to the contemporary periods, they attempt to map new trajectories for understanding the ways in which these two crucial areas have developed in relation to each other, as well as in the broader contexts of both world history and the current age of globalization.
An anthology of primary documents for the study of Central Asian history. It illustrates important aspects of the social, political, and economic history of Islamic Central Asia. It covers the period from the 7th-century Arab conquests to the 19th-century Russian colonial era and provides insights into the history and significance of the region.
The first volume to explore Muslim piety as a form of economy, this book examines specific forms of production, trade, regulation, consumption, entrepreneurship and science that condition – and are themselves conditioned by – Islamic values, logics and politics. With a focus on Southeast Asia as a site of significant and diverse integration of Islam and the economy – as well as the incompatibilities that can occur between the two – it reveals the production of a Muslim piety as an economy in its own right. Interdisciplinary in nature and based on in-depth empirical studies, the book considers issues such as the Qur’anic prohibition of corruption and anti-corruption reforms; the emergence of the Islamic economy under colonialism; ‘halal’ or ‘lawful’ production, trade, regulation and consumption; modesty in Islamic fashion marketing communications; and financialisation, consumerism and housing. As such, it will appeal to scholars of sociology, anthropology and religious studies with interests in Islam and Southeast Asia.
By the fourteenth century the Islamic faith had spread via maritime trade routes to Southeast Asia where, over the next seven hundred years, it would have a continuing influence on political life, social customs, and the development of the arts. Sultans, Shamans, and Saints looks at Islam in Southeast Asia during four major eras: its arrival (to 1300), the first flowering of Islamic identity (1300–1800), the era of imperialism (1800–1945), and the era of independent nation-states (1945–2000). Ranging across the humanities and social sciences, this balanced and accessible work emphasizes the historical development of Southeast Asia’s accommodation of Islam and the creation of its distinctive regional character. Each chapter opens with a general background summary that places events in the greater Asian/Southeast Asian context, followed by an overview of prominent ethnic groups, political events, customs and cultures, religious factors, and art forms. Sultans, Shamans, and Saints will be of great value to students and researchers specializing in the study of Islam and the comparative study of Muslim societies and culture. It will also be useful to those with a world-systems approach to the study of history and globalization.
Over the last few decades historians and other scholars have succeeded in identifying diverse patterns of connection linking religious communities across Asia and beyond. Yet despite the fruits of this specialist research, scholars in the subfields of Islamic and Buddhist studies have rarely engaged with each other to share investigative approaches and methods of interpretation. This volume was conceived to open up new spaces of creative interaction between scholars in both fields that will increase our understanding of the circulation and localization of religious texts, institutional models, ritual practices, and literary specialists. The book's approach is to scrutinize one major dimension of the history of religion in Southern Asia: religious orders. "Orders" (here referring to Sufi ṭarīqas and Buddhist monastic and other ritual lineages) established means by which far-flung local communities could come to be recognized and engaged as part of a broader world of co-religionists, while presenting their particular religious traditions and their human representatives as attractive and authoritative to potential new communities of devotees. Contributors to the volume direct their attention toward analogous developments mutually illuminating for both fields of study. Some explain how certain orders took shape in Southern Asia over the course of the nineteenth century, contextualizing these institutional developments in relation to local and transregional political formations, shifting literary and ritual preferences, and trade connections. Others show how the circulation of people, ideas, texts, objects, and practices across Southern Asia, a region in which both Buddhism and Islam have a long and substantial presence, brought diverse currents of internal reform and notions of ritual and lineage purity to the region. All chapters draw readers' attention to the fact that networked persons were not always strongly institutionalized and often moved through Southern Asia and developed local bases without the oversight of complex corporate organizations. Buddhist and Islamic Orders in Southern Asia brings cutting-edge research to bear on conversations about how "orders" have functioned within these two traditions to expand and sustain transregional religious networks. It will help to develop a better understanding of the complex roles played by religious networks in the history of Southern Asia.