Download Free Proceedings Of The Symposium On Bangsa And Umma Book in PDF and EPUB Free Download. You can read online Proceedings Of The Symposium On Bangsa And Umma and write the review.

In this biography Nico J.G. Kaptein studies the life and times of Sayyid ʿUthman (1822-1914), the most prominent Muslim scholar of his era in the Netherlands East Indies. During his long career, he provided guidance to the Muslim community and from 1889 onwards simultaneously served the colonial government as advisor for Muslim affairs after the famous C. Snouck Hurgronje had engaged him. Based on an analysis of his writings, Kaptein focuses on the question of how Sayyid ʿUthman viewed the place of Islam in the colonial state and the many reactions this provoked, both nationally and internationally, e.g. from the Cairo-based reformist Rashid Rida. For an online exhibition on "Sayyid ʿUthman of Batavia (1822-1914): A Life in the Service of Islam and Colonial Rule", see: http://www.library.leiden.edu/special-collections/special/sayyid-uthman-exhibition-now-online.html
The Dutch scholar Christiaan Snouck Hurgronje (1857–1936) was one of the most famous orientalists of his time. He acquired early fame through his daring research in Mecca in 1884-85, masterly narrated in two books and accompanied by two portfolios of photographs. As an adviser to the colonial government in the Dutch East Indies from 1889 until 1906, he was on horseback during campaigns of “pacification” and published extensively on Indonesian cultures and languages. Meanwhile he successively married two Sundanese women with whom he had several children. In 1906 he became a professor in Leiden and promoted together with colleagues abroad the study of modern Islam, meant to be useful for colonial purposes. Despite his considerable scholarly, political, and cultural influence in the first decades of the twentieth century, nowadays Snouck Hurgronje has been almost forgotten outside a small circle of specialists, since he mainly published in Dutch and German. The contributors to this volume each offer new insights about this enigmatic scholar and political actor who might be considered a classic proponent of “orientalism.” Their detailed studies of his life and work challenge us to reconsider common views of the history of the study of Islam in European academia and encourage a more nuanced “post-orientalist” approach with ample attention for cooperation, exchange, and hybridization. Contributors:
The Wajorese people were one of many groups that spread across Indonesian during the early modern era. In the wake of the Makassar War (1666–1669), the Dutch took control of Makassar on the Indonesian island of Sulawesi and used it to consolidate their power in the region. Because the Wajorese had sided with the war's losers, they were treated very harshly and many opted to emigrate. They scattered far and wide across the Southeast Asian archipelago, settling in eastern Kalimantan, western Sumatra, the Straits of Malacca, and the Sulawesian port city of Makassar. Wellen reconstructs the fascinating and little-told story of the Wajorese diaspora. Wajorese migrants exhibited remarkable versatility in adapting to local conditions in the areas where they settled. They perpetuated their own culture overseas while simultaneously using various assimilation strategies such as intermarriage to thrive in their adopted homelands. Relations between Wajorese migrants and their homeland intensified in the early 18th century when successive rulers in Wajoq deliberately sought to harness the growing military and commercial potential of the migrant communities. This effort culminated in the 1730s when the exiled La Maddukelleng, an Indonesian national hero, returned to Makassar from neighboring eastern Kalimantan and attempted to expel the Dutch from South Sulawesi. His campaign exemplifies the manner in which overseas Wajorese remained an essential part of Wajoq long after they left home. The Open Door's strong thematic organization allows readers with specific interests such as commercial law, family networks, diaspora, and comparative politics to quickly find fascinating and relevant information about this lesser-known Southeast Asian society.
Indonesian Islam is often portrayed as being intrinsically moderate by virtue of the role that mystical Sufism played in shaping its traditions. According to Western observers--from Dutch colonial administrators and orientalist scholars to modern anthropologists such as the late Clifford Geertz--Indonesia's peaceful interpretation of Islam has been perpetually under threat from outside by more violent, intolerant Islamic traditions that were originally imposed by conquering Arab armies. The Makings of Indonesian Islam challenges this widely accepted narrative, offering a more balanced assessment of the intellectual and cultural history of the most populous Muslim nation on Earth. Michael Laffan traces how the popular image of Indonesian Islam was shaped by encounters between colonial Dutch scholars and reformist Islamic thinkers. He shows how Dutch religious preoccupations sometimes echoed Muslim concerns about the relationship between faith and the state, and how Dutch-Islamic discourse throughout the long centuries of European colonialism helped give rise to Indonesia's distinctive national and religious culture. The Makings of Indonesian Islam presents Islamic and colonial history as an integrated whole, revealing the ways our understanding of Indonesian Islam, both past and present, came to be.
This is an open access book. Socio-culturally, people in the Southeast Asian region have a heterogeneous composition. This diversity can be seen from the large number of ethnic compositions that inhabit the region. For example, in Indonesia, there are already various ethnic groups, not yet to mention in other regions such as Malaysia, Philippine, and others. The diversity of these ethnic groups is directly proportional to the variety of languages that exist in Southeast Asia. Similarly with the languages, the culture in these ethnic groups is definitely diverse. Interestingly, this diversity is constantly changing, keeping up with the global changes. These changes are important to study, in order to get an overview of the socio-cultural changes and continuity that currently exist in the Southeast Asian region. The various changes and continuity that occur historically, geographically, and socio-culturally mentioned above, will also have various impacts on the educational aspect. Therefore, it is also pivotal to examine the various change and continuity that occur in the field of education of Southeast Asia. This is because the field of education will determine where Southeast Asia will be taken in the future.
A ground-breaking analysis of how the Malayan Communist Party helped forge a Malayan national identity, while promoting Chinese nationalism.
Deze bundel gaat over de vorming van identiteit door het samenspel van etniciteit, nationalisme en de effecten van globalisering. De essays in Crossroad Civilisations: Ethnicity, Nationalism and Globalism in Asia maken de gelaagdheid en de complexiteit hiervan duidelijk.
The history of the Prosperous Justice Party (PKS) is part of the longstanding tradition of political Islam in Indonesia. Born in 1912 with the foundation of the Union of Muslim Traders (Sarekat Dagang Islam) this trend dominated the emerging nationalism in the Dutch East Indies for nearly twenty years. This initial momentum lies at the the origin of the two-dimensional Islamist project: to islamicise society by cleansing Islam of all practices considered to be impure; to mobilise the electorate by invoking Islamic values and their necessary implementation. Indeed, the birth and development of political Islam was closely linked to the reformist Muslim movement which in religious, cultural and social matters attempted to face the colonial challenge through a religious surge. In Indonesia, the Muhammadiyah, founded in 1912, and the Persatuan Islam, founded in 1923, provided most of the early generations of activists. During the decade after independence, militant Islam played a leading role in Indonesian politics. Between 1945 and 1960, the Masjumi party, which brought together most Muslim organisations, was one of the main government components and thereby constituted the matrix of political Islam in Indonesia to which the current generation of activists still refer. The discussions conducted within this party, especially the delicate compromises made between divine law and people's democracy, preconfigured the present debates conducted by Islamic parties. Like the current leaders of the PKS, this first generation of “government Islamists” was also confronted with economic and social modernity issues such as those related to the role of the West in this process. As the two following contributions remind us, its failure is mainly due to domestic reasons that in turn heavily influenced the way Indonesian Islam later considered these issues. Banned by President Sukarno and marginalised by the emerging New Order, the proponents of militant Islam had no choice but to withdraw from conventional politics. Here the organisational model of the Muslim Brotherhood (also repressed in several Arab countries) as well as the financial resources and literature made available to them by Wahhabi Islam networks contributed to the radicalisation of their discourse. The two terms Dakwah (preaching) and Tarbiyah (education) were therefore used to describe a movement based on the conviction that the re-Islamisation of Indonesian society was the essential precondition for its return to the political scene. Paradoxically, after the initial phase of repression, it was the New Order that favoured this agenda. From the early 1990s, some of the networks born from the Islamic revival were instrumented by a power lacking support and looking for scapegoats (Sino-Indonesian Christians...) on whom to deflect public anger. However, most student associations from the Tarbiyah movement did not let themselves be dragged into this trend and, true to their moral position, joined the opposition against the declining Soeharto regime. From this movement the Justice Party (PK) was born in 1998 (later transformed into the Prosperous Justice Party, or the PKS).