In Indonesia a History of Islam
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Democracy and Religious Pluralism in Southeast Asia: Indonesia and Malaysia Compared
Key Issues in Religion and World Affairs Democracy and Religious Pluralism in Southeast Asia: Indonesia and Malaysia Compared Kikue Hamayotsu Department of Political Science, Northern Illinois University September, 2015 Introduction Dr. Hamayotsu is Associate Professor of Political It is an intuitive expectation that democracy will accompany – and Science. Dr. Hamayotsu reinforce – pluralistic attitudes and mutual respect for all members has conducted research on of a society, regardless of their sub-national, ethnic, and religious state-society relations in identity and affiliation. The noted political scientist Alfred Stepan, for both Malaysia and example, propounds the concept of “twin tolerations” – that is, Indonesia and her current mutual respect between and within state and religious institutions – research projects include in fostering a modern liberal democracy. According to this thesis, religious movements and two specific conditions have to be met in order to guarantee open parties, shariʽa politics, competition over values, views, and goals that citizens want to religious conflict, and the advance. One is toleration of religious citizens and communities quality of democracy. Her towards the state, and the other is toleration of the state authorities research and teaching towards religious citizens and communities (Stepan 2007). interest include: However, such conditions are not readily fulfilled in deeply divided societies. Southeast Asian nations are well known for being “plural Comparative Politics, societies” with a high degree of ethnic and religious heterogeneity Religion and Politics, (Furnivall 1944). For various regimes and ruling elites in those Political Islam, nations, the accommodation of various collective identities to build Democratization, Social a common national identity, modern nationhood, and citizenry has Movements, and Ethnic not always been easy or peaceful. -
Teaching Islam in Southeast Asia
Teaching Islam in Southeast Asia By Nelly van Doorn-Harder Teaching about Islam in Southeast Asia is simultaneously one of the most delightful and most frus- trating activities in which to engage. The sheer richness of history, culture, literature, and locally- developed expressions and interpretations of Islam allow a teacher to show a side of Islamic faith and culture that seldom reaches a class focused on the Middle East. Architecture, art, fashion, media, education, and folk festivities provide wonderful illustrations for show and tell. he frustrating part is the paucity of material suitable for POINTS OF HISTORIC IMPORTANCE the level of high school and college students. In spite of There is evidence of Islamic influences as early as the eighth centu- T its accessibility, the area used to be among the stepchil- ry, but it was in the thirteenth century that lasting processes of dren of Islamic studies. After 9/11 several publishers Islamization started through the activities of Arab Muslim mer- have started to include Southeast Asia in their textbooks about Islam, chants. The kingdom of Aceh at the northern tip of Sumatra is yet few books or articles are at an introductory level. However, known to be the first Islamic-inspired political structure where the works are being commissioned as we speak. In the meantime, teach- sultan applied Islamic law. With local rulers embracing Islam, the ers can take refuge in articles, book chapters, newspaper articles, and religion spread rapidly and took over political, educational, and legal entries from encyclopedias, many of which have updated their systems. At the same time, Islam developed a cosmopolitan charac- scholarship with more information about Islam in Southeast Asia. -
Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake. -
The Influence of Hinduism Toward Islam Bani: Study of Religious Thought of Muslim Champa, Viet Nam
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ILMU USHULUDDIN THE INFLUENCE OF HINDUISM TOWARD ISLAM BANI: STUDY OF RELIGIOUS THOUGHT OF MUSLIM CHAMPA, VIET NAM Ismardi, Zulkifli, Kamiruddin, Afrizal Ahmad State Islamic University of Sultan Syarif Kasim Riau, Indonesia [email protected] Abstract: This article would like to traceabout: when is the emergence of Bani Islam, what is the teachings of Islam Bani,what is the influence of Hinduism toward Muslim worship of Bani Vietnamese, andwhat are the Vietnamese Muslim businesses in purifying/renewing their teachings. This article was conducted in NinhThuan Province, Vietnam in 2017. The subject of the study were the figures of the Champa Muslim community (Bani and Cham Islam), then the worshipers of the two groups above. The object of this research was Hindu effect on Bani Islam.The population in this research were the Bani religious figures and Cham Islam/Sunni whose numbers could not be identified completely because they were spread in various regions. The analysis that the author used in this study was a Qualitative Descriptive analysis. This article concludes thatin Vietnam there are two Islamic groups namely Cham Islam and Early Cham (Cham Bani). The way to worship the Cham Bani group was influenced by Hinduism, which has become a tradition of Vietnamese society before the arrival of Islam. This happened due to the unfinished Islamization process.Cham Bani's way of worship is still going on nowadays, even though there have been purification efforts from various parties to improve the way they worship. -
Downloaded from Brill.Com09/27/2021 05:58:04PM Via Free Access 130 Book Reviews
Bijdragen tot de Taal-, Land- en Volkenkunde Vol. 165, no. 1 (2009), pp. 129–189 URL: http://www.kitlv-journals.nl/index.php/btlv URN:NBN:NL:UI:10-1-100095 Copyright: content is licensed under a Creative Commons Attribution 3.0 License ISSN: 0006-2294 Book reviews Johnny Tjia, A grammar of Mualang; An Ibanic language of West Kalimantan, Indonesia. Leiden: LOT (Netherlands Graduate School of Linguistics), 2007, 438 pp. ISBN 9789078328247. Price: EUR 32.27 (paperback). ALEXANDER ADELAAR Asia Institute, University of Melbourne [email protected] The traditional languages in Indonesia’s West Kalimantan Province are pre- dominantly Malayic and Bidayuhic (although some other language groups are also represented). Mualang belongs to the Ibanic branch of the Malayic lan- guage group and is spoken in the Belitang Hulu, Belitang Hilir and Belitang districts of Sekadau Regency (formerly part of Sanggau Regency). Based on purely linguistic criteria, it is clearly in a dialect relation with Iban, one of the main languages in Sarawak and a minority language in West Kalimantan. It is probably even more like Iban than some other Ibanic languages, which have not developed the diphthongs that are so typical of Iban and Mualang (for example, datay ‘come’; jalay ‘road’; tikay ‘mat’). Notable differences between the two varieties are that Iban does not exhibit nasal preplosion and postplo- sion (see below), and that Iban has acquired a transitive suffix –ka, whereas in Mualang this element is still a preposition. According to Tjia, another dif- ference is that in Iban mid vowels are phonemic whereas in Mualang they are allophones of high vowels, but this is just a matter of analysis, as Scott (1957) was able to show that Iban high and mid vowels were still allophones, in spite of the rather non-phonemic Iban spelling conventions. -
Charisma and Rationalisation in a Modernising Pesantren: Changing Values in Traditional Islamic Education in Java
Charisma and Rationalisation in a Modernising Pesantren: Changing Values in Traditional Islamic Education in Java Achmad Zainal Arifin A thesis submitted for the degree of Doctor of Philosophy Religion and Society Research Centre University of Western Sydney, Australia 2013 Principal Supervisor: Professor Dr. Julia Day Howell Associate Supervisor: Professor Dr. Bryan S. Turner Dedication My beloved wife, Irfatul Hidayah, and my children, Muhammad Zeva Wagiswari and Athifa Ramaniya, for your patience and support during my study My parents, Bapak Tholchah Aziz (Alm.) and Ibu Aisyah, and brothers and sisters, Mbak Iva, Mas Barok, Mas Mus, Mbak Ema, Yuni and Nuk, for your sincere prayers for my success Bapak Syamsuddin (Alm.) and Ibu Jauharoh, and all families in Tebon, for kindly support and help to me and my family Phd Thesis | Achmad Zainal Arifin | ii Acknowledgements My study would never have been undertaken without support from a number of people and institutions. First of all, I would like to thank AusAID officers, who granted me the Australian Leadership Award Scholarship (ALAS) and the Allison Sudrajat Award (ASA) to start my PhD program at Griffith University and finish it at University of Western Sydney (UWS). I also thank the Dean of the Social Sciences and Humanities Faculty (FISHUM) and staff, for their understanding in letting me finish this study, though I joined the faculty only a couple of months before, and KH. Ahmad Munawwar (Gus Tole), the board members of Komplek L, Pesantren al-Munawwir Krapyak, and all fellow santri, who helped and supported me in my application for the scholarship, as well as providing me with valuable data during my fieldwork. -
MALAY HEALING PRACTICES Ubat-Ubatan As Remedies Administered Hybridised Form of Islam
BIBLIOASIA OCT – DEC 2018 Vol. 14 / Issue 03 / Feature Nadirah Norruddin is an Associate Librarian with the National Library, Singapore. Her PAWANG, BOMOH AND BIDAN gathering and preparing ubat-ubatan main responsibility lies in managing and Traditional Malay healers are the from plants and herbs developing the Singapore and Southeast Asian collections. main providers of Malay medicine. In his book, A Descriptive Diction- To achieve the necessary credentials, ary of British Malaya (1894), Nicholas some have resorted to living in soli- B. Dennys compares the dukun to tude, spending their time meditating, “being on par with witch doctors of fasting or putting themselves through history”. Although the dukun has been strict dietary regimens – all in the generally described in disparaging name of spiritual cleansing. Healers terms by Western scholars, a small are also expected to have an extensive minority saw the merits of these knowledge of botany and nature so traditional healers. Percy N. Gerrard that they can classify and identify the defines the “doctor” as a bomoh, dukun right plants and herbs as well as their or pawang in his dictionary, A Vocabu- healing properties, and prescribe the lary of Malay Medical Terms (1905). correct remedies. Bidan Pawang Also known as “Mak Bidan” or “dukun A pawang is commonly defined as a beranak”, these midwives specialise shaman or general practitioner of in women’s health matters, including magic who incorporates incantations fecundity, midwifery and contraception, (Facing page) The betel vine, prayer bowl engraved into his craft. He is usually involved in along with a variety of beauty-related with Quranic verses and invocations, and the mortar conducting agricultural rituals and disorders. -
Bhinneka Tunggal Ika” in Forming Harmony of Multicultural Society
Unconsidered Ancient Treasure, Struggling the Relevance of Fundamental Indonesia Nation Philosophie “Bhinneka Tunggal Ika” in Forming Harmony of Multicultural Society Fithriyah Inda Nur Abida, State University of Surabaya, Indonesia Dewi Mayangsari, Trunojoyo University, Indonesia Syafiuddin Ridwan, Airlangga University, Indonesia The Asian Conference on Cultural Studies Official Conference Proceedings 0139 Abstract Indonesia is a multicultural country consists of hundreds of distinct native ethnic, racist, and religion. Historically, the Nation was built because of the unitary spirit of its components, which was firmly united and integrated to make up the victory of the Nation. The plurality become advantageous when it reach harmony as reflected in the National motto “Bhinneka Tunggal Ika”. However, plurality also issues social conflict easily. Ever since its independence, the scent of disintegration has already occurred. However, in the last decade, social conflicts with a variety of backgrounds are intensely happened, especially which is based on religious tensions. The conflict arises from differences in the interests of various actors both individuals and groups. It is emerged as a fractional between the groups in the society or a single group who wants to have a radically changes based on their own spiritual perspective. Pluralism is not a cause of conflict, but the orientation which is owned by each of the components that determine how they’re viewing themselves psychologically in front of others. “Bhinneka Tunggal Ika” is an Old Javanese phrase of the book “Sutasoma” written by Mpu Tantular during the reign of the Majapahit sometime in the 14th century, which literally means “Diverse, yet united” or perhaps more poetically in English: Unity in Diversity. -
UNODC, Synthetic Drugs in East and Southeast Asia
Synthetic Drugs in East and Southeast Asia Latest developments and challenges May 2020 Global SMART Programme Copyright © 2020, United Nations Office on Drugs and Crime (UNODC). This publication may be reproduced in whole or in part and in any form for educational or non-profit purposes without special permission from the copyright holder, provided acknowledgement of the source is made. UNODC would appreciate receiving a copy of any publication that uses this publication as a source. Acknowledgements This report was prepared by the Global Synthetic Monitoring: Analyses, Reporting and Trends (SMART) Programme, Laboratory and Scientific Section with the support of the UNODC Regional Office for Southeast Asia and the Pacific. Supervision, direction and review Justice Tettey, Chief, Laboratory and Scientific Section Jeremy Douglas, Regional Representative, Southeast Asia and the Pacific Research and drafting Martin Raithelhuber, Illicit Synthetic Drugs Expert Tun Nay Soe, Inter-regional Programme Coordinator Inshik Sim, Drug Programme Analyst, Southeast Asia and the Pacific Joey Yang Yi Tan, Junior Professional Officer in Drug Research Graphic design and layout Akara Umapornsakula, Graphic Designer Administrative support Jatupat Buasipreeda, Programme Assistant The present report also benefited from the expertise and valuable contributions of UNODC colleagues in the Laboratory and Scientific Section and the Regional Office for Southeast Asia and the Pacific, including Tsegahiwot Abebe Belachew, Rebecca Miller, Reiner Pungs, and John Wojcik. Disclaimer This report has not been formally edited. The designations employed and the presentation of the material in this publication do not imply the expression of any opinion whatsoever on the part of UNODC or the Secretariat of the United Nations concerning the legal status of any country, territory, city or area or of its authorities, or concerning the delimitation of its frontiers or boundaries. -
FULLTEXT01.Pdf
http://www.diva-portal.org This is the published version of a paper published in . Citation for the original published paper (version of record): Eklöf Amirell, S. (2020) The making of the “Malay pirate” in early modern European thought Humanities, 9(3): 1-14 https://doi.org/10.3390/h9030091 Access to the published version may require subscription. N.B. When citing this work, cite the original published paper. Permanent link to this version: http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-101229 humanities Article The Making of the “Malay Pirate” in Early Modern European Thought Stefan Eklöf Amirell Centre for Concurrences in Colonial and Postcolonial Studies, Linnaeus University, SE-351 95 Växjö, Sweden; [email protected] Received: 20 May 2020; Accepted: 11 August 2020; Published: 24 August 2020 Abstract: This article traces the long historical background of the nineteenth-century European notion of the Malay as a human “race” with an inherent addiction to piracy. For most of the early modern period, European observers of the Malay Archipelago associated the Malays with the people and diaspora of the Sultanate of Melaka, who were seen as commercially and culturally accomplished. This image changed in the course of the eighteenth century. First, the European understanding of the Malay was expanded to encompass most of the indigenous population of maritime Southeast Asia. Second, more negative assessments gained influence after the mid-eighteenth century, and the Malays were increasingly associated with piracy, treachery, and rapaciousness. In part, the change was due to the rise in maritime raiding on the part of certain indigenous seafaring peoples of Southeast Asia combined with increasing European commercial interests in Southeast Asia, but it was also part of a generally more negative view in Europe of non-settled and non-agricultural populations. -
Traditional Malay Healing in Malaysia: a Juristic Study by Syed Muhammad
TRADITIONAL MALAY HEALING IN MALAYSIA: A JURISTIC STUDY BY SYED MUHAMMAD SHAHRIZAL B. S. OTHMAN INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA 2008 TRADITIONAL MALAY HEALING IN MALAYSIA: A JURISTIC STUDY BY SYED MUHAMMAD SHAHRIZAL B. S. OTHMAN A dissertation submitted in partial fulfilment of the requirements for the degree of Masters of Islamic Revealed Knowledge and Heritage (Fiqh and UÎËl al-Fiqh) Kuliyyah of Islamic Revealed Knowledge and Human Sciences International Islamic University Malaysia MARCH 2008 ﴿ ﻭ ﻗﹶ ﺎ ﻝﹶ ﺭ ﺑ ﻜﹸ ﻢ ﺍﺩﻋﻮﻧِﻲ ﺃﹶ ﺳ ﺘ ﺠِ ﺐ ﻟﹶ ﻜﹸ ﻢ ﺇِ ﻥﱠ ﺍ ﻟﱠ ﺬِ ﻳ ﻦ ﻳﺴﺘﻜﹾﺒِﺮﻭﹶﻥ ﻋ ﻦ ﻋِ ﺒ ﺎ ﺩ ﺗِ ﻲ ﺳ ﻴ ﺪ ﺧ ﻠﹸ ﻮ ﻥﹶ ﺟ ﻬ ﻨ ﻢ ﺩ ﺍ ﺧِ ﺮِ ﻳ ﻦ ﴾ “And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!” (Al-Qur’Én, GhÉfir: 60) ABSTRACT The Malays are known as a people who have practiced traditional healing since the animistic era and this practice continued throughout the Hindu-Buddhist era up to present day. The Malays use many types of medical techniques for the purpose of treating and curing illnesses and diseases caused by non-spiritual or spiritual elements. It is important to note that there are some spiritual techniques used in traditional Malay healing that follow certain beliefs and contain components which contradict the Islamic SharÊÑah. This research attempts to discuss and examine the practices and types of traditional Malay healing and their compatibility with the Islamic point of view. -
George Yeo, Minister
National Archives of Release No.: 23/NOV 03B-l/94/11/09 SPEECH BY BG (NS) GEORGE YEO, MINISTER (INFORMATION AND THE ARTS) AND (HEALTH), AT THE OPENING OF THE LEGACY OF MAJAPAHIT AT THE NATIONAL MUSEUM ON WEDNESDAY, 9 NOVEMBER 1994 AT 6.00 PM To many Singaporeans, Majapahit is an ancient empire we read of only in the pages of a history textbook. The Kingdom of Majapahit ruled by Hindu Kings was the largest empire ever established in Southeast Asia from the 13th century to the 16th century. It was founded in East Java in 1294, exactly 700 years at the end of Kublai Khan's invasion. In the 14th century, Majapahit became a great centre of power in the entire Malay Archipelago. Its sway spread over much Administratively the empire was loosely bound by tribute paid in products and services to the centre by small states in the region including old Singapore, then known as Temasek. In the 15th century it was gradually torn apart by civil war. The trading ports of Java's north coast, where Islam was becoming popular, came into conflict with the traditional centre of power in the rice-growing interior. Majapahit authority in the Malacca Straits was increasingly contested by an emergent Malacca. By the time the Portuguese conquered Malacca in 1511, only a shell was left of Majapahit. Through archaeology and historical writings, we know that Majapahit had a major influence on the politics and culture of old Singapore. Both the 14th Century poem, Nagarakertagama and the 17th century Pararaton (Book of Kings) mentioned Temasek as part of the Majapahit empire.