Kesalehan ‘Alawi dan Islam di Asia Tenggara

The idea of the world is a dynamic phenomenon, and the development of world literature is tied to both literary and extra-literary events. Worldwide literary centers can be found in many locations spanning both time and space. The concept of the world, or Visva (Sanskrit), is considerably older even if world literature has been a discursive framework that has affected the literary structures of many languages around the world since the 19th century. “Vasudhaiba Kutumbakam,” or the universal neighborhood, is a term from ancient Indian literature that attests to the age of the concept of Vasudha, or the world. As a result of numerous trade routes, cultural interactions, the expansion of ancient and medieval kingdoms, and the transit of literary writings, cosmopolitan literary spaces were created in various parts of t8he world. Additionally, the absence of modern cartography and the sovereign state system enabled constant changes in the borders of the empires, resulting in spaces with many languages. India has connections to several Asian nations dating back to ancient times, as well as to Europe since the medieval period. The diverse traditions of human thought from various parts of the world are carried in Indian literature. Significant literary contacts and the ongoing formation of new literary legacies were witnessed in the East, Middle East, South East, and South Asia of the present. The Sufi and Bhakti traditions, the reception of Indian epics as oral, written, and performative texts in South-East Asia, and the role of the royal courts as multilingual literary spaces continue to broaden the intellectual traditions of Bharat (India). Thus, the pre-modern development of world literature seemed intriguing and a subject worth exploring for literary professionals. This essay contends that ancient and medieval India and Bengal, particularly their languages, continually bargained to expand their intellectual frontiers.

In the last few years, we have witnessed tremendous events occurred on social, religious and political fields in Southeast Asia. This region is believed to be one the most hybrid regions in the world. On one hand, we see the proliferation of democracy and civil society in most of Southeast Asian countries. On the other hand, we also see religious extremism, terrorism, ethno-religious conflicts, and other religious-based violence which have disrupted the stability of this region. The Marawi conflict in the Philippines, the Rohingya case in Myanmar, as well as several cases of violence against minorities in Indonesia and several other Southeast Asian countries are clear evidence that this problem poses threats to the stability of this highly plural societies in the region. For the reason above, the Center for the Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University (UIN) Jakarta held the 2nd Studia Islamika International Conference 2017 with the main theme "Southeast Asian Islam: Religious Radicalism, Democracy and Global Trends" on 8-10 August 2017 in Jakarta, Indonesia. This conference is a continuation of the first conference held in 2014.The 2nd Studia Islamika International Conference 2017 is organized to respond various aspects related to current social and religious issues in Southeast Asia. The conference explores Southeast Asian's political trends including religious radicalism, democratic development, and global trends. In addition, the conference is also dedicated to promote Studia Islamika, published by PPIM, as an important reference on studies of Islam in Indonesia and Southeast Asia.DOI: 10.15408/sdi.v24i3.6566

Southeast Asia. Cultures at war: The Cold War and cultural expression in Southeast Asia. Edited by Tony Day and Maya H.T. Liem. Ithaca, NY: Cornell Southeast Asia Program Publications, 2010. Pp. 287. Plates, Notes. - Volume 44 Issue 2

Understanding “Sectarianism”: Sunni-Shiʿa Relations in the Modern Arab World

P ERHAPS THE LEAST CONSPICUOUS ACTOR in the Southeast Asia crisis has been the Southeast Asia Treaty Organization (SEATO). Yet, the Southeast Asia Collective Defense Treaty, including its Protocol, extending over South Vietnam, Laos, and Cambodia, is relevant actual events as they have unfolded since the treaty was signed in Manila in September I954. This article argues that SEATO is a failure, that it has failed match action with the treaty concept and intentions (of providing for security in Southeast Asia through a regional alliance). The article explores the more important aspects of the external and internal dynamics of SEATO and seeks support its assertion that the Treaty was conceptually, and in actuality, irrelevant Southeast Asian situations. This article is oriented toward military and defense issues which were the raison d'tre for SEATO. It is recognized, however, that by separating itself from the overall fabric of political, social, cultural and religious issues in Southeast Asia, the article fails present an overall picture and is as limited as was SEATO. It certainly does not attempt provide general solutions the region's current difficulties but is rather a critique of past performances, a critique which may, however, be of significance when the shooting stops in Vietnam and when practical and continuing political measures once more become necessary provide security and stability in the region. It is not difficult support the contention that strategically, SEATO had an inbuilt impotence. Construction of almost any simple but hypothetical strategic model for Southeast Asia illustrates this point.' In I954, wittingly or unwittingly, the United States, supported by its SEATO Allies, drew a Cold War frontier in Southeast Asia. This frontier stretched along the demarcation line in Vietnam and, generally, along the borders of Laos Burma. Strategically three things may be done with a frontier-a power can advance from it, can retreat from it, or hold it. It was the basic role of SEATO hold this Cold War frontier; it was defined in the Treaty by the words to prevent, or counter by appropriate means, any attempt ..... subvert freedom or destroy sovereignty or territorial integrity.

This paper aims to describe analytically the geopolitical phenomenon defined as “GEOSTORM” among major powers, specifically focusing on the dynamics between the United States and NATO, and its impact on Southeast Asia landscape through climate change and environmental concerns. As global warming and environmental degradation increase, the interplay between military strategy and ecological sustainability is becoming increasingly important, with the US developing a weather control device that could cause panic worldwide. This research aims to explain how strategic decisions made by these powerful entities not only shape International Relations but also significantly affect the environmental and climate resilience policies of developing countries. Using a multidisciplinary approach, this research integrates theories of international relations, security studies, and global governance to analyze the implications of US and NATO actions on Southeast Asia's ecological landscape. The study examines important issues such as the allocation of military resources, the environmental costs of defense operations, and potential cooperation initiatives aimed at addressing climate change. Southeast Asia regions in the broader context of global governance, and this research highlights the challenges and opportunities that arise from its interactions with major powers. Therefore, by analyzing historical precedents and contemporary developments, the research aims to provide actionable insights for Southeast Asia policymakers in navigating the complexities of big-state politics while fostering a commitment to ecological integrity. Ultimately, this research underscores the need for a comprehensive understanding of how geopolitical maneuvers intersect with environmental interests, advocating for a proactive stance in Southeast Asia foreign policy that aligns with global development of sustainability goals.

Malaysia is one of the countries with the largest Muslim population in Southeast Asia after Indonesia. Kedah, often referred to as the “Serambi Makkah,” has a strong tradition of Islamic education. However, modernization requires institutions such as Kolej Islam Darul Ulum (KIDU) to renew their curricula to stay relevant to contemporary scientific development. The main challenge faced by the partner institution is designing an integrated curriculum that connects Qur’anic sciences with modern disciplines. Indonesia has extensive experience in knowledge integration through conceptual frameworks and institutional practices. This dissemination program aims to provide academic insights on democracy, the philosophical framework of Islamic education, and integrated curriculum development relevant to KIDU’s needs. The method used is collaborative and participatory through academic lectures, dialogic forums, and institutional exchange. The program began with the signing of a Memorandum of Understanding (MoU) between the Postgraduate School of UIN Prof. K.H. Saifuddin Zuhri (UIN SAIZU) and KIDU as a basis for strengthening the tridharma collaboration. KIDU presented its current academic policy through the development of an integrated curriculum based on a scientific exegesis of Juz 30. The presenter delivered three key themes: democracy and Islamic education in post-reform Indonesia, integrative curriculum characteristics, and the religious-nationalist orientation of Indonesian Islamic education. The results show strategic contributions to institutional capacity building, academic networking, and collaborative research prospects. The program implies the applicability of integrative models and the sustainability of transnational academic dialogue. In conclusion, this dissemination successfully created an exchange platform for developing modern Islamic curricula in Southeast Asia.

[Introduction]: During the past decade Asia has experienced intense economic growth leading to a significant increase in demand for managers and professionals. In Asia, and particularly in East and South East Asia, women's participation rates in the labour force are ranked among the highest in the world (see ILO, 2007). Higher educational levels and falling fertility rates have contributed to women's increasing participation in the labour force. As women become more educated and qualified for managerial positions, the number of Asian women managers and executives is predicted to rise over the next decade. However, although several research studies pertaining to women in management were conducted during the 1990s, given the rapid changes in Asian workplaces over the past decade it may well be that much of what we know is outdated, irrelevant and based mainly on studies conducted in developed countries (Omar and Davidson, 2001). This book examines the opportunities and challenges for women managers in the Asian cultural context and presents an update on their progress in management. The influence of Asian cultures and religious traditions has been used to explain women's under-utilisation and under-representation in management (see Adler, 1993-1994; Omar and Davidson, 2001). One aim of this book is to examine such influences on organisational and management practices, and how these affect women in management in Asian economies. Some elements of management practices are universal whereas others, such as human resource (HR) practices, are more unique to a given context. Women have increasing opportunities and an increasing number of women have attained managerial positions. However, a review of women in management (Omar and Davidson, 2001) also found differences in experiences based on locality, and suggested that women in Asia might encounter greater challenges because of the culture and traditions of Asian societies. The Asian economies examined in this book have undergone rapid economic transfonnation. Much of what we know about women managers today is drawn from studies in developed countries: less is known of women in Asia and the specific barriers faced by women in Asian economies. In addition, the 'voice' of women managers remains to be heard, especially of those in Confucian and patriarchal societies such as many of those in Asia. In sum, there is a tension between more universal, 'best practice' -based, often Western management approaches and the more contingent, culturally nuanced practices that apply to and impact on women managers. This will emerge from the comparison across economies offered here. This chapter discusses the gender-organisation-system perspective, which is the theoretical framework adopted to explain the underrepresentation and under-utilisation of women in management. This is followed by an overview of women in the labour market, their educational levels and the proportion of women in managerial and professional positions. The chapter examines the factors that contribute to occupational gender segregation, earnings gaps between men and women, issues related to the balancing offamily and work life and the barriers to women's career advancement. The final sections discuss the influence of national culture, focusing particularly on Asian societies, and present an overview of the economies featured in this book.

Reviewed by: Translating the Body: Medical Education in Southeast Asia ed. by C. Hans Pols Michele Thompson, and John Harley Warner Trais Pearson Hans Pols, C. Michele Thompson, and John Harley Warner, eds. Translating the Body: Medical Education in Southeast Asia. History of Medicine in Southeast Asia. Singapore: National University of Singapore Press, 2017. ix + 370 pp. Ill. $34.00 (9789814722056). This volume is the most recent in a series of laudable contributions to the history of medicine in modern Southeast Asia.1 Like the earlier volumes, Translating the Body is a collection of fine-grained studies from across the region that contributes to conversations in the global history of medicine and health. Here though, medical education serves as a "historiographically strategic framework for understanding health and medicine in the region and for getting at wider questions about social, cultural, and political change and choice" (p. 29). Local agency is at the forefront of the volume. The titular idiom of translation is intended to capture this, as is the vehicle of education. In a lucid introduction, the editors—two specialists in the history of medicine in Southeast Asia (Pols and Thompson) and another with expertise in transnational and comparative approaches (Warner)—present medical education as a transformative experience for the aspiring healthcare professional and the community alike (p. 28), and pose compelling questions about the relationships between medicine, education, identity, and national belonging. But education—even the expansive (and compelling) sense of education laid out in the introduction—is arguably less central to some chapters than others. This quibble, of course, does not undermine the important work done in understudied areas like animal husbandry in Annick Guénel's contribution. The sheer breadth of the contributions, which bridge trans-Atlantic divides in scholarship and consolidate insights available only in vernacular language works, is a signal strength of the volume. The diversity of the contributors, in terms of geography, rank, and experience (several were/are scholar-practitioners in the fields of nursing, therapeutic massage, and development) is another. The volume includes a comprehensive bibliography (lacking in similar volumes) and a prodigious index that makes possible to trace topics like dukun bayis (traditional birth attendants in the Malay world) and the Rockefeller Foundation across several chapters. The chronological scope of the contributions is another strength, with entries covering late-colonial, post-colonial, and contemporary developments. There is, however, some discord here. Several chapters depict the turn of the twentieth century as a watershed (based on advances in Western therapeutics, and imperial ideologies), while others offer revisionist chronologies (Laurence Monnais, for example, highlights changing Vietnamese medicinal consumption habits after [End Page 158] world War I). Finally, while the chapters can be read productively as stand-alone entries, some effort to wrangle them into a more coherent shape would have aided readers. In that light, the remainder of this review considers potential thematic and conceptual convergences. Several chapters advance us beyond an earlier fixation on the analysis of colonial medical practice and discourse in favor of indigenous perspectives and agency. Francis A. Gealogo's analysis of the 1918 influenza pandemic inverts the American imperial logic best captured by Warwick Anderson's "excremental colonialism," revealing a subaltern discourse that might be labeled iatrogenic imperialism: a Filipino attempt to reframe disease as a product of American imperial interventions.2 Monnais similarly eschews medicine as a "tool of empire" in the service of the civilizing mission in order to consider "bottom-up health care demand and the importance of 'colonized (patient) agency'" (p. 265). Her analysis of vernacular sources (Vietnamese popular health magazines of the 1920s and 1930s) reveals the complex realities of individual decisions to adopt, adapt, or eschew the medicines of the imperial power (p. 256). Chapters by Michitake Aso, Jenna Grant, and Vivek Neelakantan all grapple with the growing pains of post-colonial states as they tried to train caregivers for the populace. Reformers and caregivers alike wrestled with limited resources, refracted forms of expertise in the form of competing regimes of authoritative Cold War science and a bewildering array of scientific lingua franca (Dutch, English, French, Russian, and Chinese), and service/loyalty to state and/or party. Decisions about foreign humanitarian aid were...

Dedication Two enduring fields of study for Anthony Reid have been Islam in Southeast Asia — in both historical and contemporary contexts — and the diverse relationships which have long tied Southeast Asia with China. Both aspects found expression in Southeast Asia in the Age of Commerce , as well as in a range of articles and other contributions to scholarship. It was through Tony's encouragement that I began exploring the nexus of these two phenomena, particularly as they existed in the fourteenth century. The following article expands on an idea which Tony first conceived and expounded upon in our conversations. This small piece is dedicated to a man of rare qualities — a scholar whose breadth of interests and extensive scholarly endeavours have done nothing to diminish a deep compassion and concern for others. Introduction Islam came to the polities and societies of Southeast Asia by sea, along the girdle of trade which extended from the Arab and Persian worlds through the ports of South Asia, to Southeast Asia and onwards to the southern extensions of the Chinese world in the East China Sea. Islamic influences extended into Southeast Asia from both ends of this trade route in different periods. In examining such influences, the extension of Islam into Southeast Asia prior to 1500 can be divided into three major stages: The period from the emergence of Islam until the C ōla invasions of Southeast Asia in the eleventh century; The end of the eleventh century until the thirteenth century; The fourteenth and fifteenth centuries, following the establishment of the first Islamic Southeast Asian polities in the thirteenth century. The present paper will focus attention on the early part of the third period, specifically the second half of the fourteenth century, in order to demonstrate how key were events of this period in the Islamization of Southeast Asia. There is little doubt that the earliest introduction of Islam to Southeast Asia was by Muslim merchants who travelled along the maritime routes which, for at least a millennium earlier, had connected the two ends of the Eurasian continent. The foundation of the urban centre of Baghd ād in 762 C.E. — with Basra as its outlet to the Arabian Sea — was a major impetus in the transformation of trade and the development of commerce between the Persian Gulf and East Asia.

This short paper surveys the scholarship on Hinduism as a dynamic, ‘living’ religious tradition in two nation‐states in contemporary Southeast Asia, i.e., Malaysia and Singapore. Since the early decades of the 20th century, archaeologists and historians have expressed enthusiastic curiosity about longer‐term historical interactions between India and parts of Southeast Asia, in particular the question of how to account for the presence of ‘Indic traces’ in these regions. The various debates about the modes and methods through which Hindu and Buddhist elements ‘originally’ interfaced with and were embedded in Southeast Asian civilizational contexts continue to engage scholars. In contrast, relatively less scholarly effort has been directed at theorizing contemporary manifestations of Hinduism in Southeast Asian regions. Although the field is a marginal one, there is a body of scholarship that has documented the religious landscape of Hindu communities in some Southeast Asian regions. I begin with a general observation and a crucial starting point for this paper: that Hinduism as a practiced religion is vigorously sustained in, and has a legitimate and legal presence within broadly secular, state frameworks of Singapore and Malaysia. Certainly, there are important differences in the ways that Hindu communities negotiate these socio‐cultural and political landscapes, yet I argue that a common discussion is possible and allows me to abstract shared trends as well as highlight divergences in the religious landscape of these two Hindu communities.

Reviewed by: Shi'ism in South East Asia: 'Alid Piety and Sectarian Constructions ed. by Chiara Formichi and R. Michael Feener Majid Daneshgar Majid Daneshgar, Michael Feener, Chiara Formichit, Shi'ism, 'Alid, South East Asian religion, Shia Islam, Islamic magic chiara formichi and r. michael feener, eds. Shi'ism in South East Asia: 'Alid Piety and Sectarian Constructions. Oxford: Oxford University Press, 2015. Pp. xvi + 397. There have been many academic studies examining the history and literature of minorities (e.g., Shi'is) in South East Asia, most recently the present work, produced by Chiara Formichi and Michael Feener, a collection of essays originating in a workshop held in the Asia Research Institute of the National University of Singapore in 2010. This book would have much to offer a reader approaching it through the lens of Southeast Asian Studies; nevertheless, given the context of this review I decided to highlight its references to Islamic rituals. [End Page 404] The book is divided into four parts. Part One deals with the historical foundations of Shi'ism in Southeast Asia. It includes a comprehensive chapter by Biancamaria Scarcia Amoretti that addresses the evolution of Shi'i devotional literature in light of the religious and political conditions of the Middle East and South East Asia. Part Two is dedicated to literary legacies. For instance, 'Alīb. Abī Ṭālib is known as the scribe of the Messenger of Islam in "the earliest surviving Javanese manuscript of Samud narrative dating from the late seventeenth or early eighteenth century" (53). As Ronit Ricci explains, 'Alī is portrayed in this manuscript as the faithful representative of Muhammad, who is fully knowledgeable. Ricci also shows that Javanese works display 'Alī as a great warrior who was able to defeat non-Muslims, including the Jewish people. Wendy Mukherjee introduces the theme of the piety (taqwa) and morality (akhlaq) of Fatima, the daughter of Muhammad, in Malay texts. A Malay folk prose narrative called Hikayat Ali Kawin or "The Story of 'Alī's Marriage" provides local young brides with ethical lessons. In an Acehnese text regarding Muhammad's admonitions, and thoroughly in contrast to Middle Eastern sources, the so-called sinless Fatima (the wife of 'Alī) is replaced with the one who is accused of a major sin, adultery. Muhammad is then shown instructing his daughter on how to obey her husband. For instance: "The woman who perishes in childbirth dies a martyr's death. There is no salvation for a woman who is unfaithful to her husband; hell is her portion" (75). This is despite the fact that upon translating and interpreting some Western and South Asian religious and mystical literature dealing with Muhammad and his household (ahl al-bayt), Malays added additional fictional/imaginary elements to the body of literature. They produced both concise and lengthy folk prose narratives and treatises focusing, for example, on 'Alī (Muhammad's cousin and son-in-law as well as the first imam of Shi'a) and Fatima, whose acts, according to Shi'ism, are errorless. Malay stories also suggest that one may easily manage one's life through learning about supernatural and magical qualities (khawass) found in the Malay version of holy figures' instructions (e.g. ahl al-bayt and Sufis). Following Edwin Wieringa, who had stated that "other texts in which 'Ali and Fātimah appear, seem to be of a more obscure nature, dealing with magic and eroticism/mysticism,"1 some chapters of this volume pay particular attention to such themes. [End Page 405] On this subject, Faried F. Saenong tries to demystify the role of 'Alid's family in Southeast Asian sexual arts. He outlines different stages of intercourse in Bugis manuscripts in which "'Alī and Fātima appear in a magic formula that is supposed to be uttered by the wife, in which 'Alī and Fātima are referred to as exemplary practitioners of foreplay" (107). Furthermore, there are several pre-twentieth-century Malay manuscripts with particular references to sensual pleasure (ladzat) and the sensation of orgasm (panas) discussed by Teren Sevea. Part Three revolves around modern Southeast Asia. For example, the chapter by R. Michael Feener argues the development and reception of an old [religious] feast...

This study aims to analyze research Trends in the field of communication sciences in Southeast Asia. The research methodology employed is bibliometric analysis using Vosviewer software. Bibliometric analysis is a method used to quantitatively measure and analyze scientific literature. Findings include the development of Trending research topics, patterns of collaboration among researchers, and the geographic distribution of author affiliations. Additionally, there is evident shifting of research focuses in line with contemporary developments and socio-political changes in the region. However, research Trends in Scopus indicate significant interdisciplinary synergy between communication sciences and fields such as nanotechnology, philosophy, and synthetic biology, which enhance both technology and understanding of communication. The conclusions of this study provide a comprehensive overview of research Trends in communication sciences in Southeast Asia. The results serve as a reference for researchers, academicians, and practitioners to understand the dynamics of research development and identify areas requiring further exploration in Southeast Asian context

This engaging encyclopedia covers the religions and religious traditions of various Southeast Asian countries, including Brunei, Burma, Cambodia, Indonesia, Laos, Malaysia, the Philippines, Thailand, and Vietnam. * Promotes respect for cultural diversity by helping students learn about the religious traditions important to many Asian Americans * Highlights important information about countries, cultures, religious practices, and key figures in 50 sidebars * Examines a variety of religions in Southeast Asia * Includes contributions from American, European, and Asian scholars

Islamic contemporary popular culture in Southeast Asia is supported by the dominance of knowledge production and cultural expression. Specifically, pop culture products are mediated by both old and new media, consisting of diverse material cultures such as film, television, and popular print media (newspapers, magazines, comic books, and novels), in addition to products that emerge within social media and websites that provide content and generate other creations consisting of texts and videos. These Islamic popular cultures are mainly practiced by most Muslims in Indonesia, Malaysia, and Brunei Darussalam and by Muslim minority populations, such as those in Singapore. Not only does this represent a form of Islamization in the public sphere that has been strongly linked with Islamic politics and the expansion of capitalist industry, but it is also connected to the changing Muslim population, namely the emergence of an educated urban Muslim middle class that embraces democratic values and human rights. These intersecting developments intervene in the market and Muslim consumption patterns to represent their voices, lifestyles, and identities, demonstrating the interplay between modernity and Islamic piety in the Southeast Asian Muslim’s everyday life. In the context of Muslim minorities in Singapore, specifically, pop culture produced by Muslim groups as a part of DIY culture (Do It Yourself) is a function of asserting Muslim identity in the context of challenges ranging from Islamophobia to the stigma associated with September 11. Globally, the Islamic resurgence in Southeast Asia was inspired by both the Iranian Revolution in 1979 and Islamized thinkers as well as its movement in the Middle East and Pakistan. In the Iran Revolution, for instance, there was an inspiration to establish trend thought and movement. In trend thought, as an Islamic publisher located in Bandung, West Java, Mizan promoted some of the Islamic thinker’s works such as Mula Sadra, Ali Shariati, and Ayatullah Khumaeni. In movement, Jalaluddin Rahmat was an Indonesian Islamic intellectual obtaining inspiration from the Iran Revolution by establishing an Islamic organization, well-known as Ikatan Jamaa’h Ahlul Bait (IJABI). Concerning the influence of Islamized thinkers such as Hasan Al-Bana and Abdul A’la Al-Maududi, as well as Ikhwanul Muslim (Islamic brotherhood), there are the Tarbiyah movement which has been transforming into KAMMI (Indonesian Muslim Actions Unions), and Prosperous Justice Party (PKS) and Dewan Dakwah Islamiyah Indonesia (Indonesian Islamic Propagation Council) as the continuity movement from Masyumi as Islamic political party during the Sukarno presidency. Even though these Islamic resurgence movements are significant, they have had varying impacts on particular countries due to differing power structures of administration in Southeast Asian Muslim societies dealing with the governments’ policies. In Malaysia and Indonesia as a part of the government’s negotiation with the huge niche of this Islamic market created by Islamic resurgence, for instance, Islamic popular culture had begun to develop significantly in the 1990s in forms including Islamic public sermons on television, the presence of Islamic publishers, and the new style of headscarf initiated by young Muslim designers. Islamic pop culture is seen today in the influence of Muslim figures as a part of their Islamic preaching, capitalist industries that commodify Islamic symbols and practices, and political parties seeking to win local and national elections.