Islam in an Era of Nation-States: Politics and Religious Renewal in Muslim Southeast AsiaRobert W. Hefner, Patricia Horvatich University of Hawaii Press, 01.09.1997 - 338 Seiten The renewal of the Muslim faith, which has occurred not only in Asia but in other parts of the world, has prompted warnings of an imminent "clash of civilizations" between Islam and the West. Islam in an Era of Nation-States examines the history, politics, and meanings of this resurgence in Indonesia, Malaysia, and the Philippines and explores its implications for Southeast Asia, the larger Muslim world, and the West. |
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Islam in an Era of Nation-States: Politics and Religious Renewal in Muslim ... Robert W. Hefner,Patricia Horvatich Eingeschränkte Leseprobe - 1997 |
Häufige Begriffe und Wortgruppen
abangan activists adat Ahmadi Ahmadi teachings Ahmadiyya movement Asian associated Bontolowe Christian civil colonial Cotabato criticism cultural dakwah dakwah movement datus Dawam discourse East Java economic efforts Eickelman elite ethnic example Filipino Gayo Geertz Ghulam Ahmad groups Habibie Habibie's Haji Hefner ICMI ICMI's ideology Imaduddin imam important Indonesia influence Islamic identity Islamic reform Islamic resurgence Jakarta Javanese Javanist leadership madrasahs Makassar Malay Malaysia ment modern modernists moral Moro mosque Muhammad Muhammadiyah Muslim community Muslim intellectuals Muslim leaders Nahdlatul Ulama nationalist non-Muslim NU's Nurcholish Madjid officials ordinary Malays ordinary Muslims organization Pancasila party Peletz pesantren Philippine Muslims Philippines pilgrimage policies political practices Qur'an recent reformist region religion religious ritual Roff role Rubiah rural scholars schools secular Simunul social society Southeast Asia Southeast Asian Studies strategy Suharto Sukarno sultanates Tausug Tawi-Tawi tion traditional University Press ushalli ustadhs village Wahid wedding Western worship
Beliebte Passagen
Seite 2 - Conflict along the fault line between Western and Islamic civilizations has been going on for 1,300 years. After the founding of Islam, the Arab and Moorish surge west and north only ended at Tours in 732. From the eleventh to the thirteenth century, the Crusaders attempted with temporary success to bring Christianity and Christian rule to the Holy Land. From the fourteenth to the seventeenth...
Seite 46 - Americans want, which is, in a way, a government altogether different from the form of government which perhaps suggests itself to Englishmen under similar circumstances. You are quite content to maintain rajahs and sultans and other species of royalty, but we, with our plain ideas of doing things, find these gentlemen outside of our scheme of government, and so have to start at this kind of proposition a little differently. Our policy is to develop individualism among these people and, little by...
Seite 66 - How many of us have seen the failure of attempts to make self-governing citizens quickly out of the breechclouted, naked savages. It seems to me that the worst misfortune that could befall a Moro community and the nation responsible for good order among the Moroe would be to upset and destroy the patriarchal despotism of their chiefs, for it is all they have and all they are capable of understanding.
Seite 14 - Hindu-Buddhist background, gratuitously labelling much of the Muslim religious life in Java 'Hindu.' He identifies a long series of phenomena, virtually universal to Islam and sometimes found even in the Qur'an itself, as un-Islamic; and hence his interpretations of the Islamic past as well as of some recent anti-Islamic reactions is highly misleading".
Seite 181 - Snouck Hurgronje, warned his colleagues in the Netherlands East Indies civil service that Indonesian Islam, which seemed so static, so sunk in a torpid medievalism, was actually changing in fundamental ways, but these changes were so gradual, so subtle, so concentrated in remote and, to non-Islamic minds, unlikely places, that "although they take place before our very eyes, they are hidden from those who do not make a careful study of the subject."8 Today, after four decades of thoroughgoing and...
Seite 54 - From this very moment there shall be no stressing the fact that one is a Tausug, a Samal, a Yakan, a Subanon, a Kalagan, a Maguindanao, a Maranao, or a Badjao. He is only a Moro. Indeed even those of other...
Seite 54 - Indeed even those of other faiths who have long established residence in the Bangsa Moro homeland, and whose goodwill and sympathy are with the Bangsa Moro Revolution shall for purposes of national identification be considered Moros. In other words, the term Moro is a national concept that must be understood as all-embracing for all Bangsa Moro people within the length and breadth of our national boundaries.
Seite 2 - THE FAULT LINES between civilizations are replacing the political and ideological boundaries of the Cold War as the flash points for crisis and bloodshed.
Seite 27 - Islaml, from a political perspective the more unusual feature of Islam in this region is its long-established tradition of intellectual and organizational pluralism. Even in an earlier era when virtually all Javanese, Malays, or Minangkabau called themselves Muslims, neither the courts nor the ulama exercised an effective monopoly of power over the Muslim community's moral and intellectual life. There were varied religious views even in premodern times and diverse ways of being a good Muslim. This...
Seite 18 - While paying homage to the high tradition of scholarship and law, popular Islam had an only intermittent interest, at best, in its casuistic detail. Throughout history the two traditions flowed into and influenced each other. Periodically, however, they also erupted into conflict, when reformers 'revived the alleged pristine zeal of the high culture, and united tribesmen in the interests of purification and of their own enrichment and political advancement