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El Islam En Asia

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El Islam En Asia EDI TO RIAL EL ISLAM EN ASIA n nuestro afán por dar a conocer en mayor profundidad las realidades de una región en la que habitan el 80% de los musulmanes del mundo, hemos dedicado este número monográfico de la revista culturas a anali- zar, con la colaboración de grandes expertos en la materia, el islam en Asia. EA lo largo de este número de culturas, trataremos de ofrecer otra versión del is- lam, analizando la situación en diversos países, tales como Indonesia, Bangladesh, China o las antiguas repúblicas soviéticas de Asia Central, intentado mostrar el pluralismo que caracteriza al islam asiático. Por otro lado, tomaremos también algunos ejes transversales, como la cuestión de género, exponiendo las principa- les líneas de un debate tan intenso como desconocido. Asimismo, analizaremos el contexto de algunas minorías existentes en la zona y veremos cómo ha influido e influye ese islam asiático, que tan alejado vemos, en las sociedades de Europa y Estados Unidos. Ante todo hay que tener en cuenta que el islam en Asia es un islam plural y di- verso, que en muchas ocasiones guarda escasa relación con otras interpretaciones que nos pueden resultar quizás más familiares. En la mayoría de los casos, el islam ha convivido en Asia con otras culturas y religiones, produciéndose una interac- ción entre las mismas que pervive hasta la actualidad. De ahí que, por ejemplo, la situación de las mujeres musulmanas en Asia plantee un amplio espectro de posibilidades, significativamente más complejas que las de otras sociedades culturalmente más homogéneas. Pese a ser percibido, en ocasiones, como lejano y desconocido, el islam asiático está presente en Europa y en Estados Unidos: por ejemplo, el 25% de los musulmanes residentes en EEUU son de origen sudasiático, mientras que en el Reino Unido, el 50% de los musulmanes provienen de Pakistán o Bangladesh. En ambos casos, estas comunidades participan de la vida políti- Ante todo hay que tener en cuenta que el islam en Asia es un islam plural y diverso, que en muchas ocasiones guarda escasa relación con otras interpretaciones que nos pueden resultar quizás más familiares ca de los países donde residen, aunque su situación es muy diferente: mien- tras que en el Reino Unido son objeto de racismo, discriminación o mayores índices de desempleo, los musulmanes de origen asiático en EEUU pertene- cen a la clase media alta y, en general, no sufren discriminación debido a su procedencia. Con la idea de hacer un recorrido lo más completo posible, hemos inclui- do el análisis de algunas minorías que se encuentran en constante conflicto con los gobiernos de sus países, como es el caso de Xinjiang, donde reside el pueblo uigur y que el pasado verano fue noticia en todos los medios de comunicación por sus disputas con las autoridades chinas. Éstos son sólo algunos ejemplos de las distintas reflexiones que se realizan a lo largo de los artículos que podrán encontrar en la revista. Sin pretender ser exhaustivos, por la variedad y la amplitud que supone el tema aquí tratado, hemos querido reflejar, en este sexto número de la revista culturas, aquellos aspectos que consideramos más importantes, con el objeto de contribuir a la mejor comprensión de una realidad a menudo DPOTJEFSBEBMFKBOBZ FOHSBONFEJEB EFTDPOPDJEBr SUMARIO EL FUTURO DEL ISLAM DE LA TRADICIÓN COMPARTIDA AL 013 Y DE LA DEMOCRACIA EN INDONESIA: 089PARTICULARISMO: LOS CASOS DE INDIA, ENTRE LA ESPERANZA Y LA HISTORIA PAKISTÁN Y BANGLADESH M. Syafi’i Anwar Jamal Malik International Centre for Islam and Pluralism, Yakarta, Indonesia. Cátedra de Estudios Islámicos, Universität Erfurt, Alemania. Autor de “Islam in South Asia – A Short History”. DESARROLLO Y CONFLICTO EN XINJIANG RUPTURAS, NO CONTINUIDAD: 029(Y LA VIOLENCIA DE JULIO DE 2009 104 LOS ULEMAS, DEOBAND EN URUMQI) Y LOS (MUCHOS) TALIBÁN Michael Dillon Akbar Zaidi Autor de “Xinjiang: China’s Muslim Far Northwest” y profesor visitante en Politólogo, vive y trabaja en Karachi, Pakistán. la Universidad de Tsinghua, Beijing, China. 117 CACHEMIRA: UN VIAJE SOBRE EL ISLAM EN LAS ANTIGUAS REPÚBLICAS LAS FRONTERAS INDEFINIDAS 043SOVIÉTICAS DE ASIA CENTRAL. Y CONFLICTIVAS DE ASIA DEL SUR UZBEKISTÁN, TURKMENISTÁN, Antía Mato Bouzas TAYIKISTÁN, KIRGUISTÁN, KAZAJISTÁN Investigadora, Zentrum Moderner Orient (ZMO), Berlín. Alberto Priego Moreno Investigador invitado, School of Oriental and African Studies (SOAS), University of London. EL CHIISMO EN EL SUR DE ASIA 131 Y EL SECTARISMO EN PAKISTÁN LOS DERECHOS DE LAS MUJERES Hassan Abbas 060 MUSULMANAS EN EL SUDESTE ASIÁTICO: Research Fellow, Belfer Center for Science and International Affairs, John PERSPECTIVAS Y EXPERIENCIAS F. Kennedy School of Government, Harvard University. DE INDONESIA Y MALASIA Ekaterina Yahyaoui Krivenko Profesora de Derecho Público Internacional y Derechos Humanos, 147LAS RECOMPOSICIONES DEL ISLAM Université de Montréal, Canadá. Autora de “Women, Islam and POLÍTICO EN BANGLADESH International Law within the context of the Convention on the Elimination of Jérémie Codron All Forms of Discrimination Against Women”. Investigador, Institut National des Langues et Civilisations Orientales (INALCO), París 075LAS DINÁMICAS DE LA IDENTIDAD MUSULMANA EN EL SUR DE ASIA MUSULMANES DEL SUR DE ASIA Farzana Shaikh 163 EN EUROPA Y ESTADOS UNIDOS Associate Fellow, Asia Programme, The Royal Institute of International Jocelyne Cesari Affairs, Chatham House, Londres. Research Fellow in Political Science, Center for Middle Eastern Studies and Center for American Politics y directora del Islam in the West Program, Harvard University. 12 CULTURAS 6. 2010 El futuro del islam y de la democracia en Indonesia ENTRE LA ESPERANZA Y LA HISTORIA M. SYAFI’I ANWAR esde su independencia en 1945 hasta ahora, Indonesia ha vivido en International Centre for democracia, aunque durante algunos periodos de su sangrienta Islam and Pluralism, historia se ha visto sumida en el autoritarismo. La caída del “Nuevo Yakarta, Indonesia. Orden” en 1998, con su consiguiente eufórica introducción a la de- mocracia, supuso un soplo de aire fresco en el debate de la compa- Dtibilidad del islam y la democracia. La gran proliferación de partidos nacionales y religiosos ha sorprendido de alguna manera a los observadores extranjeros, ya que parece que Indonesia, al menos a simple vista, ha sido capaz de ajustarse extraor- dinariamente a la dinámica de la democracia. Esta situación ha estado también marcada en gran medida por la vibrante libertad de prensa que ha presenciado cómo oficiales de alto rango se han tenido que adaptar penosamente al nuevo ›En la página anterior, una modelo desfila entorno, donde rendir cuentas se ha convertido en la nueva consigna. para mostrar uno de Pero, lo más importante fueron las exitosas elecciones presidenciales de 2004 en los diseños de moda las que se eligió por voto directo a Susilo Bambang Yudhoyono, y su reelección batik, traje tradicional en 2009, consideradas como la culminación del experimento de democratización indonesio, durante la de Indonesia. Internacionalmente, ambas elecciones se consideraron un instruc- celebración del Carnaval Batik de Solo. Java tivo ejemplo que debería ser imitado por otros muchos países musulmanes, sobre Central, Indonesia, 13 de todo los de Oriente Próximo, donde el autoritarismo religioso continúa profun- abril de 2008. /EFE 14 CULTURAS 6. 2010 damente arraigado. Gracias al éxito de estas eleccio- su independencia en 1945 hasta ahora, la estrategia nes generales, a Indonesia se la considera la tercera de imponer la sharía en la constitución del Estado mayor democracia del mundo. ha fracasado. No obstante, la democracia indonesia también se Igual que los musulmanes de Oriente Próximo y enfrenta a ciertos retos y obstáculos que necesitan de otras comunidades, los musulmanes de Indonesia ser tomados en consideración. El aumento de grupos islámicos conservadores radicales (ICR), la A pesar de que la mayoría de su población es influencia del Consejo Indone- sio de Ulemas (MUI), la crecien- musulmana, Indonesia no es un Estado islámico. La te persecución religiosa, la falta ideología del Estado no es el islam, sino la Pancasila de orden público y la corrupción endémica suponen serios obstá- culos para la incipiente democracia desde el colapso son en su mayoría sunníes y están relacionados con del Nuevo Orden de Suharto en 1998. la escuela de pensamiento (madzab) shafi’í. Se dice que El presente artículo analizará el desarrollo de la el islam llegó a Indonesia en el siglo XIII y que fueron democracia en Indonesia desde la caída del régimen los comerciantes y religiosos los que diseminaron las de Suharto hasta ahora. Expondrá el progreso y los enseñanzas islámicas por el archipiélago. Sin embar- retos de Indonesia desde una perspectiva sociohistó- go, la clave del éxito de la propagación del islam por rica. Por último, abordará el futuro político del país el archipiélago indonesio no fue la conquista, sino bajo el gobierno del actual presidente, Susilo Bam- más bien la capacidad de los predicadores musulma- bang Yudhoyono. nes de adoptar un enfoque cultural de las tradicio- nes, creencias y sabiduría popular locales dominadas por el hinduismo y por el budismo anteriores a la EL DESARROLLO SOCIOHISTÓRICO llegada del islam. En lugar de imponer la sharía a la DE LA DEMOCRACIA EN LA INDONESIA comunidad, los predicadores del islam o wali (santos) POST-SUHARTO desarrollaron, sobre todo en Java, un enfoque cultu- Desde el punto de vista sociológico, Indonesia es una ral islámico adaptando determinados aspectos de di- sociedad plural
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