DOCSLIB.ORG

Islam and Muslims in Southeast Asia, a Bibliography of English-Language

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Islam and Muslims in Southeast Asia, a Bibliography of English-Language ISlAM AND MUSLIMS IN SOUTHEAST ASIA A BIBLIOGRAPHY OF ENGLISH-LANGUAGE PUBLICATIONS 1945-1993 Compiled by Patricia Horvatich Southeast Asia Paper No. 38 Center for Southeast Asian Studies &'hool of Hawaiian, Asian and Pacific Studies University of Hawai'i at Manoa October 1993 PREFACE This bibliography on Islam and Muslims in Southeast Asia has long been in the making. I began compiling references on this subject six years ago when preparing for my comprehensive examinations as a graduate student of anthropology at Stanford University. Work on this bibliography continued as I conducted research on Islam among the Sama people of the Philippines. After completing my dissertation, I was hired by the Center for Southeast Asian Studies at the University of Hawai'i to teach courses on Islam in Southeast Asia. My research on Islam thus progressed as I prepared lectures and searched for relevant student readings. When Florence Lamoureux, the program coordinator of the Center for Southeast Asian Studies, suggested that I publish this bibliography in the Center's series, I made a final attempt to ensure that this work was as complete as possible. I began a systematic search for materials available at the Hamilton Library's Asian Collection at the University of Hawai'i. This search involved use of modern technology in the form of the UHCARL system and CD Rom and also the more familiar, if laborious, method of combing through journals, edited volumes, and bibliographies for pertinent references. As a result of these endeavors, this bibliography assumes its present and, for now, final form. In preparing this bibliography for publication, my priority has been to keep its scope as broad and interdisciplinary as possible by including topics that pertain to history, anthropology, sociology, art, music, literature; education, economics, politics, and law. Maintaining this broad range of topics has forced me to limit this work in other ways-­ namely by focusing upon material published after 1945 in the English language. Limiting this bibliography to published texts means that I have not included references to dissertations, conference papers, and works that are currently in press. I have also not included references to work published in languages other than English. I had to limit my search to English primarily because of the sheer number of texts published in Malay languages. For example, a search through the University of Hawaii CARL system on "Indonesia" and "Islam" reveals 623 entries, 530 (or 83%) of them in the Indonesian language. Including all such references would require that I narrow the scope of this bibliography, something I was not prepared to do. Those interested in pursuing studies of foreign-language texts, dissertations, and work published before 1945 will find references to useful bibliographies within these pages. I have organized this bibliography by subjects. Instead of using the standard library of congress headings, I have employed categories that I have found most useful in studying Islam in Southeast Asia. Works that address more than a single topic are listed under all relevant subject headings. An author index follows the body of this bibliography and lists all authors in alphabetical order. I have followed a general convention in alphabetizing authors' names by citing Malay and Thai scholars by their "first" names. For example, Chaiwat Satha-Anand is listed under "C" as Chaiwat Satha-Anand and not under "S" as Satha-Anand, Chaiwat. The names of Indonesian and Filipino Muslims are cited last names first. For example, Nurcholish Madjid is listed as Madjid, Nurcholish. The author index follows the example of the text, but also lists all authors by their "last" names: Chaiwat Satha-Anand is listed as Chaiwat and as Satha-Anand. Authors with last names prefaced by "van" or "von" are not listed under "V". For example, Franz Von Benda-Beckmann is cited as Benda-Beckmann, Franz Von, and Justus Maria van der Kroef is cited as Kroef, Justus Maria van der. Before concluding this preface, I must thank the Center for Southeast Asian Studies for its financial support of this project, and Florence Lamoureux for soliciting this bibliography and encouraging its timely completion. I also thank Lan Hiang Char, Alice W. Mak, and Shiro Saito of the Asian Collection for their courteous and informed assistance with this and all my research endeavors. I am, of course, solely responsible for any shortcomings and inaccuracies of this work. II TABLE OF CONTENTS Entries Topics 1-22 Bibliographies and Reference Sources 23-40 Collections 41-47 Periodicals 48-67 Critical Works and Reviews of the Field 68-123 The Coming of Islam to Southeast Asian Societies 124-162 Islam in Precolonial Southeast Asian History 163-165 Islam in Colonial History--Southeast Asia 166-197 Islam in Colonial History--Indonesia 198-211 Islam in Colonial History--Malaya, Brunei and Burma 212-247 Islam in Colonial History--The Philippines 248-258 Islam, Resistance and Politics--Southeast Asia 259-368 Islam, Resistance and Politics--Indonesia 369-413 Islam, Resistance and Politics--Malaysia, Brunei and Singapore 414-556 Islam, Resistance and Politics--The Philippines 557-593 Islam, Resiistance and Politics--Thailand, Burma and Kampuchea 594-671 Islamic Culture and Society--General 672-712 Islamic Culture and Society--Mystical and Local Beliefs and Practices 713-757 Islamic Culture and Society--Ritual Practices 758-805 Islamic Culture and Society--Women, Kinship and Marriage 806-868 Islamic Culture and Society--Identities and Relations between Groups iii Entries Topics 869-951 Islamic Culture and SocietynEducation 952-962 Islamic Culture and Society--The Qur'an and Scripture 963-1012 Islamic Culture and SocietynLiterature and Language 1013-1027 Islamic Culture and Society--An and Music 1028-1041 Islamic Culture and Society--Mosques, Gravemarkers and Antiquities 1042-1080 Islam, Trade and Economics 1081-1087 LawnIslamic, Civil and CustomarynSoutheast Asia 1088-1105 lawnIslamic, Civil and Customary--Indonesia 1106-1144 Law--Islamic, Civil and Customary--Malaysia, Singapore and Brunei 1145-1159 Law--Islamic, Civil and CustomarynThe Philippines 1160-1177 lawnRelations between Islamic and Customary Law 1178-1183 Law--Conte:mporary Efforts to Institute Islamic Law--Indonesia and Malaysia 1184-1199 Law--Conte:mporary Efforts to Institute Islamic Law--The Philippines 1200-1204 The Construction of Religions and Conversions to Islam in Contemporary Indonesia 1205-1212 Reformist Movements, Organizations and Ideas--Southeast Asia 1213-1260 Reformist Movements, Organizations and IdeasnIndonesia 1261-1290 Reformist Movements, Organizations and Ideas--Malaysia and Singapore 1291-1292 Reformist Movements. Organizations and Ideasn The Philippines and Thailand 1293-1298 Islam, Modernization and Development--Southeast Asia 1299-1334 Islam, Modernization and Development--Indonesia IV Entries Topics 1335-1352 Islam, Modernization and Development--Malaysia 1353-1368 Islam, Modernization and Development--The Philippines 1369-1371 Islam, Modernization and Development--Thailand 1372-1404 Secular Education and National Integration of Muslim Minorities 1405-1412 International Relations and Transnational Muslim Identities AUTHOR INDEX v BmLIOGRAPHIES AND REFERENCE SOURCES 1. (anon) 1976 Islam in Malay Civilization: A Bibliography. Kuala Lumpur: The University Library, Universiti Kebangsaan. 2. (anon) 1984 Bibliografi IsLam di MaLaysia. Kuala Lumpur: Perpustakaan Negara Malaysia. 3. (anon) 1991 Bibliografi PiLihan tentang Ekonomi Islam, 1970-1990. Bangi: Perpustakaan Tun Seri Lanang, Universiti Kebangsaan Malaysia, Siri Bibliografi Umum. 4. Aldea, Virginia L. 1986 Moro Struggle: Selected Bibliography. In: Carmen A. Abubakar, editor, Symposium on Muslim Societies. 1983 Symposia on Muslim Studies Sponsored by the Institute of Islamic Studies, University of the Philippines System. Quezon City: University of the Philippines Press. 5. Boland, B.l. and L Farjon 1983 IsLam in Indonesia: A Bibliographic Survey, l6fJO..1942, with post-1945 addenda. Dordrecht: Foris Publications. 6. Boneff, Marcel and Denys Lombard 1985 Bibliographie Selective. ArchipeL 29: 91-105. 7. Columnas, Edelin Lacaya 1976 Theses and Dissenations on Muslim Filipinos, 1976. Quezon City: University of the Philippines Library. 8. Fil-Filibbin, Markaz As-Shabab Al Muslim 1990 MusLim Directory in the Philippines. Philippines: Muslim Research and Information Foundation. 9. Fortuna, Elsa Magpuyo 1988 Conflict in Mindanao: An Annotated Bibliography. Unpublished M.A. Thesis. University of the Philippines. 10. lundam, Mashur Bin-Ghalib 1983 Bibliography of Muslim Filipinos. In: F. Landa locano, editor, Filipino Muslims: Their SociaL Institutions and CuLturaL Achievements. Quezon City: Asian Center, University of the Philippines, 147-196. 1 11. Madale, Nagasura T., compiler 1981 Recommended Readings. In: Nagasura T. Madale, editor, The Muslim Filipinos: A Book of Readings. Quezon City: Alemar-Phoenix Publishing House, 350-367. 12. Mansoer, Moch Amien, compiler 1977 Bibliograji Pondok Pesantren, 197()"1976. Jakarta: Lembaga Ilmu Pengetahuan Indonesia, Proyek Pengembangun Pusat Dokumentasi dan Informasi Bidang Ilmu-Ilmu Sosial dan Kemanusiaan. 13. Salivio, Primo B. 1990 Gowing Memorial Research Center. Maisie van Vactor Collection of Islamic and Philippine Muslim Materials. Marawi City: Gowing Memorial Research Center, Dansalan College Foundation. 14. Suhardi, Alfons S. 1985 Bibliografi Islam Indonesia. Bandung: Departemen Dokumentasi dan Penerangan
Load more

Recommended publications
  • 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.
    [Show full text]
  • Taking Peace Into Their Own Hands
    Taking Peace into An External Evaluation of the Tumikang Sama Sama of Sulu, Philippinestheir own Hands August 2012 ACKNOWLEDGEMENTS The Centre for Humanitarian Dialogue (HD Centre) would like to thank the author of this report, Marides Gardiola, for spending time in Sulu with our local partners and helping us capture the hidden narratives of their triumphs and challenges at mediating clan confl icts. The HD Centre would also like to thank those who have contributed to this evaluation during the focused group discussions and interviews in Zamboanga and Sulu. Our gratitude also goes to Mary Louise Castillo who edited the report, Merlie B. Mendoza for interviewing and writing the profi le of the 5 women mediators featured here, and most especially to the Delegation of the European Union in the Philippines, headed by His Excellency Ambassador Guy Ledoux, for believing in the power of local suluanons in resolving their own confl icts. Lastly, our admiration goes to the Tausugs for believing in the transformative power of dialogue. DISCLAIMER This publication is based on the independent evaluation commissioned by the Centre for Humanitarian Dialogue with funding support from the Delegation of the European Union in the Philippines. The claims and assertions in the report are solely those of the authors and do not necessarily refl ect the offi cial position of the HD Centre nor of the Eurpean Union. COVER “Taking Peace Into Their Own Hands” expresses how people in the midst of confl ict have taken it upon themselves to transform their situation and usher in relative peace. The cover photo captures the culmination of the mediation process facilitated by the Tumikang Sama Sama along with its partners from the Provincial Government, the Municipal Governments of Panglima Estino and Kalinggalan Caluang, the police and the Marines.
    [Show full text]
  • Ethnic and Religious Conflict in Southern Philippines: a Discourse on Self-Determination, Political Autonomy, and Conflict Resolution
    Ethnic and Religious Conflict in Southern Philippines: A Discourse on Self-Determination, Political Autonomy, and Conflict Resolution Jamail A. Kamlian Professor of History at Mindanao State University- ILigan Institute of Technology (MSU-IIT), ILigan City, Philippines ABSTRACT Filipina kini menghadapi masalah serius terkait populasi mioniritas agama dan etnis. Bangsa Moro yang merupakan salah satu etnis minoritas telah lama berjuang untuk mendapatkan hak untuk self-determination. Perjuangan mereka dilancarkan dalam berbagai bentuk, mulai dari parlemen hingga perjuangan bersenjata dengan tuntutan otonomi politik atau negara Islam teroisah. Pemberontakan etnis ini telah mengakar dalam sejarah panjang penindasan sejak era kolonial. Jika pemberontakan yang kini masih berlangsung itu tidak segera teratasi, keamanan nasional Filipina dapat dipastikan terancam. Tulisan ini memaparkan latar belakang historis dan demografis gerakan pemisahan diri yang dilancarkan Bangsa Moro. Setelah memahami latar belakang konflik, mekanisme resolusi konflik lantas diajukan dalam tulisan ini. Kata-Kata Kunci: Bangsa Moro, latar belakang sejarah, ekonomi politik, resolusi konflik. The Philippines is now seriously confronted with problems related to their ethnic and religious minority populations. The Bangsamoro (Muslim Filipinos) people, one of these minority groups, have been struggling for their right to self-determination. Their struggle has taken several forms ranging from parliamentary to armed struggle with a major demand of a regional political autonomy or separate Islamic State. The Bangsamoro rebellion is a deep- rooted problem with strong historical underpinnings that can be traced as far back as the colonial era. It has persisted up to the present and may continue to persist as well as threaten the national security of the Republic of the Philippines unless appropriate solutions can be put in place and accepted by the various stakeholders of peace and development.
    [Show full text]
  • Salience of Ethnicity Among Burman Muslims: a Study in Identity Formation
    INTELLECTUAL DISCOURSE, 2005 VOL 13, N0 2, 161-179 Salience of Ethnicity among Burman Muslims: A Study in Identity Formation Khin Maung Yin∗ Abstract: Muslims, constituting about thirteen percent of the total population of Myanmar or Burma are not a monolithic group and are unable to provide a united front in their struggle to realize their just demands. They are divided into many groups and their relationship with each other is conflictual. As the cases of Indian and Bamar (Burman) Muslims show, they rely upon ethnicity, rather than religion, for identity formation and self-expression. Burma, known as Myanmar since 1989, is the second largest country in ASEAN or South East Asia.1 It stretches nearly 1500 miles from North to South. With an area of 678,500 square km and a population of about 48 million, it lies at the juncture of three regions of Southeast Asia, South Asia and East Asia. It is situated between two Asian giants, India and China, and shares borders with Bangladesh, Thailand and Laos. Burma is more significant than many other countries in the region as it is surrounded, in the southwest and south, by the Indian Ocean, Bay of Bengal and Andaman Sea. It lies, in the words of Huntington, across the fault lines of the Hindu, Buddhist and Confucian civilisations.2 Burma or Myanmar is a nation with many races and there are about 135 ethnic groups. Its population is nearly 50 million. The majority are Bamar, but the Shan, Kachin, Kayin, Chin, Mon, Rakhine, Burmese Muslims, Indian Muslims, Chinese Muslims and others are prominent minority groups in Burma.
    [Show full text]
  • Islamic Education in Myanmar: a Case Study
    10: Islamic education in Myanmar: a case study Mohammed Mohiyuddin Mohammed Sulaiman Introduction `Islam', which literally means `peace' in Arabic, has been transformed into a faith interpreted loosely by one group and understood conservatively by another, making it seem as if Islam itself is not well comprehended by its followers. Today, it is the faith of 1.2 billion people across the world; Asia is a home for 60 per cent of these adherents, with Muslims forming an absolute majority in 11 countries (Selth 2003:5). Since the terrorist attacks of 11 September 2001, international scholars have become increasingly interested in Islam and in Muslims in South-East Asia, where more than 230 million Muslims live (Mutalib 2005:50). These South-East Asian Muslims originally received Islam from Arab traders. History reveals the Arabs as sea-loving people who voyaged around the Indian Ocean (IIAS 2005), including to South-East Asia. The arrival of Arabs has had different degrees of impact on different communities in the region. We find, however, that not much research has been done by today's Arabs on the Arab±South-East Asian connection, as they consider South-East Asia a part of the wider `East', which includes Iran, Central Asia and the Indian subcontinent. Indeed, the term `South-East Asia' is hardly used in modern Arab literature. For them, anything east of the Middle East and non-Arabic speaking world is considered to be `Asia' (Abaza 2002). According to Myanmar and non-Myanmar sources, Islam reached the shores of Myanmar's Arakan (Rakhine State) as early as 712 AD, via oceangoing merchants, and in the form of Sufism.
    [Show full text]
  • Thriving in a Plural World: Principles and Values of the Singapore Muslim Community
    75mm THRIVING IN A PLURAL WORLD: PRINCIPLES AND VALUES OF THE SINGAPORE MUSLIM COMMUNITY OF THE SINGAPORE THRIVING IN A PLURAL WORLD: PRINCIPLES AND VALUES “THRIVING IN A PLURAL OUR VISION WORLD: PRINCIPLES AND VALUES OF THE SINGAPORE A Gracious Muslim Community of THRIVING IN A MUSLIM COMMUNITY” Excellence that Inspires and Radiates PLURAL WORLD: Blessings to All PRINCIPLES AND VALUES OF THE This publication articulates anew the Singapore Muslim Identity (SMI), the religious values that underpin it and the OUR MISSION SINGAPORE MUSLIM COMMUNITY new horizons in the socio-religious life of Muslims in Singapore. It synthesizes To work with the community in key ideas generated from the various developing a profound religious life and ISLAMIC RELIGIOUS COUNCIL OF SINGAPORE discourses organized by Muis in shaping dynamic institutions FRONT FLAP a Gracious Muslim Community of Excellence that inspires and radiates blessings to all. A community that thrives OUR PRIORITY with diversity, and develops a profound religious life and dynamic institutions, To set the Islamic Agenda, shape in a multi-religious society, secular state Religious Life and forge the Singapore and globalized world. Furthermore, it Muslim Identity postulates the way forward for a thriving religious community based on continued critical reflection and mindful civic OUR CORE VALUES engagement. Integrity | Consultative & Inclusive | Transformational 75mm THRIVING IN A PLURAL WORLD: PRINCIPLES AND VALUES OF THE SINGAPORE MUSLIM COMMUNITY OF THE SINGAPORE THRIVING IN A PLURAL WORLD: PRINCIPLES AND VALUES “THRIVING IN A PLURAL OUR VISION WORLD: PRINCIPLES AND VALUES OF THE SINGAPORE A Gracious Muslim Community of THRIVING IN A MUSLIM COMMUNITY” Excellence that Inspires and Radiates PLURAL WORLD: Blessings to All PRINCIPLES AND VALUES OF THE This publication articulates anew the Singapore Muslim Identity (SMI), the religious values that underpin it and the OUR MISSION SINGAPORE MUSLIM COMMUNITY new horizons in the socio-religious life of Muslims in Singapore.
    [Show full text]
  • What Is Indonesian Islam?
    M. Laffan, draft paper prepared for discussion at the UCLA symposium ‘Islam and Southeast Asia’, May 15 2006 What is Indonesian Islam? Michael Laffan, History Department, Princeton University* Abstract This paper is a preliminary essay thinking about the concept of an Indonesian Islam. After considering the impact of the ideas of Geertz and Benda in shaping the current contours of what is assumed to fit within this category, and how their notions were built on the principle that the region was far more multivocal in the past than the present, it turns to consider whether, prior to the existance of Indonesia, there was ever such a notion as Jawi Islam and questions what modern Indonesians make of their own Islamic history and its impact on the making of their religious subjectivities. What about Indonesian Islam? Before I begin I would like to present you with three recent statements reflecting either directly or indirectly on assumptions about Indonesian Islam. The first is the response of an Australian academic to the situation in Aceh after the 2004 tsunami, the second and third have been made of late by Indonesian scholars The traditionalist Muslims of Aceh, with their mystical, Sufistic approach to life and faith, are a world away from the fundamentalist Islamists of Saudi Arabia and some other Arab states. The Acehnese have never been particularly open to the bigoted "reformism" of radical Islamist groups linked to Saudi Arabia. … Perhaps it is for this reason that aid for Aceh has been so slow coming from wealthy Arab nations such as Saudi Arabia.1 * This, admittedly in-house, piece presented at the UCLA Colloquium on Islam and Southeast Asia: Local, National and Transnational Studies on May 15, 2006, is very much a tentative first stab in the direction I am taking in my current project on the Making of Indonesian Islam.
    [Show full text]
  • Islam in the Philippines
    ISLAM IN THE PHILIPPINES Michael Diamond Peter Gowing Memorial Research Center “We are no longer free.” “We are oppressed and exploited.” “I do not consider myself a Filipino.” “We are losing our cultural heritage and our identity.” “Water in a saucer full to the brim in the hands of someone unpredictable and capricious is in constant danger of spilling over and of being absorbed by other elements or of just evaporating into nothingness. This is how we feel about the present system .“ These comments were made recently by Muslims living in the Philippines. The following reflections are a very personal view about what has been happening in these islands and of how this situation has come to be. Apart from my own personal thoughts, I sought out the views of Muslims living in Mindanao, mainly of the Maranao group but there were some Tausug and Sama included as well. It became increasingly clear to me as I enquired about their feelings that it is more accurate to speak of Muslims who live in the Philippines rather than of Filipino Muslims. Many of them do not consider themselves to be part of the body politic of the Republic. The problems and pains of the Muslim minority are not confined to them alone. There are many minority groups in the Philippines. In practically all of the larger islands we find many dozens of different tribal groups, each with its own language and culture. There are the T’boli of Mindanao, the Bontoc of Luzon, the Negritos of the Visayas and so on.
    [Show full text]
  • The Islamic Traditions of Cirebon
    the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 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 by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims 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 changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development.
    [Show full text]
  • Estranged from the Ideal Past: Historical Evolution of Madrassahs in Singapore
    Journal of Muslim Minority Affairs, Vol. 25, No. 2, August 2005 Estranged from the Ideal Past: Historical Evolution of Madrassahs in Singapore SYED MUHD KHAIRUDIN ALJUNIED and DAYANG ISTIAISYAH HUSSIN Abstract This article examines the historical evolution of the madrassah in Singapore as against its ideal Islamic past. We argue that a few broad processes have brought the estrangement of the present day madrassah from its ideal concept and practice in the medieval times. First was the nature of Islam that was propagated in the Malay Archipelago. This has to a large extent left certain tendencies in thought, which had stunted reformist movements at a later period. Next was the growing threat of Christian missionary movements which were reinforced by the role of British colonialists in marginalizing and delimiting the development and growth of the madrassah into an integrated educational institution. Last but not least are the secular-based expectations and policies that were implemented by the post- colonial state of Singapore which further relegated the madrassah institution within the mainstream national objectives. Introduction ‘Madrassah’ is legally defined in Singapore today as ‘religious school’.1 While a simple rendering in contemporary administrative language does point to madrassah to mean a ‘school’ yet, as such, it is not necessarily accurate. Concepts of ‘religious education’, ‘religious instruction’ and ‘transmission of knowledge and wisdom’ were so closely intertwined in the historical understanding of the word madrassah, which
    [Show full text]
  • Religion, Cultural Diversity and Safeguarding Australia
    Cultural DiversityReligion, and Safeguarding Australia A Partnership under the Australian Government’s Living In Harmony initiative by Desmond Cahill, Gary Bouma, Hass Dellal and Michael Leahy DEPARTMENT OF IMMIGRATION AND MULTICULTURAL AND INDIGENOUS AFFAIRS and AUSTRALIAN MULTICULTURAL FOUNDATION in association with the WORLD CONFERENCE OF RELIGIONS FOR PEACE, RMIT UNIVERSITY and MONASH UNIVERSITY (c) Copyright Commonwealth of Australia 2004 This work is copyright. Apart from any use as permitted under the Copyright Act 1968, no part may be reproduced by any process without prior written permission from the Commonwealth available from the Department of Communications, Information Technology and the Arts. Requests and inquiries concerning reproduction and rights should be addressed to the Commonwealth Copyright Administration, Intellectual Property Branch, Department of Communications, Information Technology and the Arts, GPO Box 2154, Canberra ACT 2601 or at http:www.dcita.gov.au The statement and views expressed in the personal profiles in this book are those of the profiled person and are not necessarily those of the Commonwealth, its employees officers and agents. Design and layout Done...ByFriday Printed by National Capital Printing ISBN: 0-9756064-0-9 Religion,Cultural Diversity andSafeguarding Australia 3 contents Chapter One Introduction . .6 Religion in a Globalising World . .6 Religion and Social Capital . .9 Aim and Objectives of the Project . 11 Project Strategy . 13 Chapter Two Historical Perspectives: Till World War II . 21 The Beginnings of Aboriginal Spirituality . 21 Initial Muslim Contact . 22 The Australian Foundations of Christianity . 23 The Catholic Church and Australian Fermentation . 26 The Nonconformist Presence in Australia . 28 The Lutherans in Australia . 30 The Orthodox Churches in Australia .
    [Show full text]
  • The Concept of Jihad in Islam
    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue 9, Ver. 7 (Sep. 2016) PP 35-42 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org The Concept of Jihad In Islam Ramlan TengkuErwinsyahbana Nurul Hakim Abstract.:-It is an undisputable fact that jihad is an Islamic teaching that is explicitly mentioned in Quran, Hadith, ijma'as well as various fiqh literature from classical time to the contemporary time. Jihad term often used for things that are destructive by western scholars and society. For them, jihad is synonymous with terrorism. The similarization of the word Jihad with the word terrorism in the Western perception is strongly reinforced by a series of terror committed by Muslims in the name of jihad. These acts have been increasingly affecting the interpretation of the word jihad in a negative way although in reality that is not the case in a contemporary context. Jihad in contemporary understanding is not just a war against visible enemies but also a war against the devil and carnality. Even a war against visible enemies that are written in classical fiqh books has now replaced by a contemporary interpretation of jihad against the enemies, as was done by Dr. ZakirNaik. KEYWORDS:Concept, Jihad and Islam I. INTRODUCTION When the 9/11 attack hit the United States more than a decade ago, the term jihad became a trending topic worldwide. The US and other Western countries in general claim that the perpetrators of the 9/11 attack were following the doctrine of Jihad in Islam in order to fight against America and its allies around the world.
    [Show full text]