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Chaffee, John. ""Diasporic Identities in the Historical Development of the Maritime Muslim Communities of Song-yuan China"." Journal of the Economic and Social History of the Orient 49, no. 4 (2006): 395–420. http://dx.doi.org/10.1163/156852006779048408.
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AbstractThe Muslim communities that flourished in the ports of southeastern China c. 10th-14th centuries AD were part of a trade diaspora that played a central role in the commercial life of maritime Asia. In contrast to past treatments which portray these communities as essentially static entities, this paper proposes a tripartite periodization. In the first (c. 907-1020), trade and merchants were concentrated in Guangzhou, with frequent tribute missions playing a major role. In the second (1020-1279), maritime trade involved multiple ports and free trade under the supervision of the maritime trade superintendencies, and the Muslim communities became increasingly integrated into the society of southeastern China. In the third period (1279-1368), preferential Mongol policies towards Muslims significantly altered the nature of the communities and their diasporic identity. Les communautés musulmanes qui se sont épanouies dans les ports de la Chine du sud-est des 10th-14th siècles faisaient partie d'une diaspora commerciale qui a joué un rôle central dans la vie commerciale de l'Asie maritime. Contrairement aux traitements passés qui dépeignent ces communautés en tant qu'essentiellement entités statiques, cet article propose un periodization triple. Dans la premiere période (c. 907-1020), le commerce et les n eacute;gociants ont été concentrés dans Guangzhou, avec des missions fréquentes d'hommage jouant un rôle important. Dans la deuxième period (1020-1279), le commerce maritime a impliquéles ports multiples et le libre échange, quoique sous la surveillance des surintendances du commerce maritime, et les communautés musulmanes est devenu de plus en plus intégré dans la société de la Chine du sud-est. Dans la troisième période (1279-1368), les politiques mongoliennes préférentielles envers des musulmans ont changéde manière signi fi cative la nature des communautés et de leur identité diasporic.
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Jennings, J. Nelson. "Christian Mission and Giocai Violence in 2007 A.D. / 1428 H." Missiology: An International Review 35, no. 4 (October 2007): 397–415. http://dx.doi.org/10.1177/009182960703500404.
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This study first considers select situations in Southeast Asia and West Africa involving relations between Muslims and Christians. The global interconnectedness of these local situations dictates examining them in their “glocal” particularities and multifaceted complexities, especially including historical backgrounds. What constitutes legitimate authority in such situations — political, religious, and otherwise — in combating violence is considered next. The article then takes up the explicitly spiritual side of conflict situations, including unseen forces plus people's spiritualities and religious convictions. Finally, the relevance of biblical precedent, specifically the Christ-centered ecclesiological instruction in I Peter, is brought to bear on today's religion-filled violent contexts.
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Peyrouse, Sebastien. "Christianity and Nationality in Soviet and Post-Soviet Central Asia: Mutual Intrusions and Instrumentalizations." Nationalities Papers 32, no. 3 (September 2004): 651–74. http://dx.doi.org/10.1080/0090599042000246433.
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The five Central Asian Muslim republics (Kazakhstan, Kyrgyzstan, Uzbekistan, Tajikistan, Turkmenistan) count many Christian—Orthodox, Catholic, Armenian and Protestant—minorities. Unlike the religious communities in the Near and Middle East, most Christians in Central Asia consist of Slavic/European minorities (Russians, Germans, Poles, Armenians, Greeks, etc.), which came in the area during the Russian colonization in the eighteenth-nineteenth centuries. The main traditionally Christian nationalities living in Central Asia are Slavs and Germans. Today, Russians are mainly present in Kazakhstan (4.5 million), in Kyrgyzstan (600,000) and in Uzbekistan (at least half a million). There are only several tens of thousand Russians in Turkmenistan and Tajikistan. Like Russians, the number of the other Slavic nationalities has considerably decreased in Central Asia since the last three decades. There are 50,000 Ukrainians in Kyrgyzstan, 500,000 in Kazakhstan and about 100,000 in Uzbekistan. Byelorussians number 111,000 in Kazakhstan, and about 20,000 in Uzbekistan. According to the 1999 census, there are only 47,000 Poles in Kazakhstan. Today there are 353,000 Germans in Kazakhstan, 21,000 in Kyrgyzstan, and less than 8,000 in Uzbekistan, and their community is nearly nonexistent in Turkmenistan and Tajikistan. Other nationalities are also present in the Christian communities, though more modestly: among them, Koreans (about 160,000 in Uzbekistan, close to 100,000 in Kazakhstan in 1999), Greeks (10,000 in Uzbekistan), Tatars (248,000 in Kazakhstan) as well as Armenians (there remained 40,000 Armenians in Turkmenistan in 1995, with 42,000 in Uzbekistan today). Armenians have only one cult building in Samarkand. Moreover, after the fall of the USSR, more and more natives have been converted to Christianity: many—especially Protestant—missions, are now acting among Kazakhs, Kyrgyz, Uzbeks, etc.
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Mao, Yufeng. "A Muslim Vision for the Chinese Nation: Chinese Pilgrimage Missions to Mecca during World War II." Journal of Asian Studies 70, no. 2 (May 2011): 373–95. http://dx.doi.org/10.1017/s0021911811000088.
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In the late 1930s, three groups of Sino-Muslims went on hajj trips to Mecca. Two of them represented the Republic of China, while one represented the puppet government in Japanese-occupied North China. Reflecting the political importance of the Muslim population in the Sino-Japanese struggle, each group engaged in propaganda efforts for its government. However the Sino-Muslims who participated in these missions were not merely the passive pawns of Chinese authorities. Rather, archival material and published sources in Chinese and Arabic show that Sino-Muslims actively used these missions to advance a vision of the Chinese nation in which Muslims would play an important role in domestic and foreign affairs. This vision was based on a particular understanding of global politics which allowed Sino-Muslim elites to reconcile the transnational characteristic of Islam with loyalty to the territorially bound “Chinese nation.”
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Khan, M. M. Ahsan. "Muslims of Central Asia: a recap." Institute of Muslim Minority Affairs. Journal 13, no. 1 (January 1992): 177–84. http://dx.doi.org/10.1080/02666959208716236.
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Tomek, Jan. "Muslims of Central Asia. An Introduction." Europe-Asia Studies 72, no. 1 (January 2, 2020): 146–48. http://dx.doi.org/10.1080/09668136.2019.1700706.
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Dar, Showkat Ahmad. "Imagining Muslims in South Asia and the Diaspora." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 125–28. http://dx.doi.org/10.35632/ajis.v33i1.890.
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Islam has been wrongly interpreted by representing it synonymous with terrorand “the Muslim,” as Hamid Dabashi maintains in Norway: Muslims andMetaphors (2011), “is a metaphor of menace, banality and terror everywhere”(p. 2). Consequently, Muslims in and beyond South Asia are being stigmatizedby the newly constituted environment known in the western scheme of thingsas “Islamophobia.” The state of disgrace and misery of Muslims continues toincrease and is being facilitated by the biased ideas and thoughts propoundedby some journalists and writers to construct often misleading and one-dimensional images. This had led to Muslims being harassed, dishonored,and rebuked. The present book evinces their increasingly stereotyped and demonizedportrayal.Imagining Muslims in South Asia and the Diaspora is a critical evaluationand analysis of representations of these Muslims in literature, the media, culture,and cinema. The essays highlight their diverse representations and therange of approaches to questions concerning their religious and cultural identityas well as secular discourse. In addition they contextualize the depictionsagainst the burgeoning post-9/11 artistic interest in Islam and against culturalresponses to earlier crises in the Subcontinent, including the 1947 partition,the 1971 war and subsequent secession of Bangladesh, the 1992 Ayodhyariots, the 2002 Gujarat genocide, and the ongoing tension in Indian-occupiedKashmir ...
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KITLV, Redactie. "Book reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 166, no. 1 (2010): 107–83. http://dx.doi.org/10.1163/22134379-90003627.
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Syed Muhd Khairudin Aljunied, Rethinking Raffles; A study of Stamford Raffles’ discourse on religions amongst Malays. (Nathan Porath) Walter Angst, Wayang Indonesia; Die phantastische Welt des indonesischen Figurentheaters/The fantastic world of Indonesian puppet theatre. (Dick van der Meij) Adrienne Kappler and others, James Cook and the exploration of the Pacific. (H.J.M. Claesen) Aurel Croissant, Beate Martin and Sascha Kneip (eds), The politics of death; Political violence in Southeast Asia. (Freek Colombijn) Frank Dhont, Kevin W. Fogg and Mason C. Hoadley (eds), Towards an inclusive democratic Indonesian society; Bridging the gap between state uniformity and multicultural identity patterns. (Alexander Claver) Bronwen Douglas and Chris Ballard (eds), Foreign bodies; Oceania and the science of race, 1750-1940. (H.J.M. Claesen) Ricky Ganang, Jay Crain, and Vicki Pearson-Rounds, Kemaloh Lundayeh-English dictionary and bibliographic list of materials relating to the Lundayeh-Lun Bawang-Kelabit and related groups of Sarawak, Sabah, Brunei and East Kalimantan. (Michael Boutin) Jeffrey Hadler, Muslims and matriarchs; Cultural resilience in Indonesia through Jihad and Colonialism. (Franz von Benda-Beckmann) Uli Kozok, Kitab undang-undang Tanjung Tanah: Naskah Melayu yang tertua. (Arlo Griffiths) Alfonds van der Kraan, Murder and mayhem in seventeenth-century Cambodia; Anthony van Diemen vs. King Ramadhipati I. (Jeroen Rikkerink) Jean Michaud, ‘Incidental’ ethnographers; French Catholic missions on the Tonkin-Yunnan frontier, 1880-1930. (Nicholas Tapp) M.C. Ricklefs, Polarising Javanese society; Islamic and other visions (c. 1830-1930). (Matthew Isaac Cohen) Stuart Robson, Arjunawiwāha; The marriage of Arjuna of Mpu Kaṇwa. (Andrea Acri) László Székely and István Radnai, Dit altijd alleen zijn; Verhalen over het leven van planters en koelies in Deli (1914-1930). (Adrienne Zuiderweg) Patricia Tjiook-Liem (Giok Kiauw Nio Liem), De rechtspositie der Chinezen in Nederlands-Indië 1848-1942; Wetgevingsbeleid tussen beginsel en belang. (Mary Somers Heidhues) Zhou Daguan, A record of Cambodia: the land and its people. (Un Leang) REVIEW ESSAY Longitudinal studies in Javanese performing arts Benjamin Brinner, Music in Central Java; Experiencing music, expressing culture. Barbara Hatley, Javanese performances on an Indonesian stage; Contesting culture, embracing change. Felicia Hughes-Freeland, Embodied communities; Dance traditions and change in Java. (Matthew Isaac Cohen) REVIEW ESSAY Development and reform in Vietnam Stéphanie Balme and Mark Stephanie (eds), Vietnam’s new order; International perspectives on the state and reform in Vietnam. Sujian Guo, The political economy of Asian transition from communism. Ian Jeffries, Vietnam: a guide to economic and political developments. Pietro Masina, Vietnam’s development strategies. (Tran Quang Anh) KORTE SIGNALERINGEN Ulbe Bosma, Indiëgangers; Verhalen van Nederlanders die naar Indië trokken. Clara Brinkgreve, Met Indië verbonden; Een verhaal van vier generaties 1849-1949. Jack Botermans en Heleen Tichler, Het vergeten Indië; Stille getuigen van het dagelijks leven in het Indië van toen. Robin te Slaa en Edwin Klijn, De NSB; Ontstaan en opkomst van de Nationaal-Socialistische Beweging, 1931-1935. Mark Loderichs, Margaret Leidelmeijer, Johan van Langen en Jan Kompagnie, Verhalen in Documenten; Over het afscheid van Indië, 1940-1950. Frederik Erens en Adrienne Zuiderweg, Linggadjati, brug naar de toekomst; Soetan Sjahrir als een van de grondleggers van het vrije Indonesië. Peter Schumacher, met medewerking van Gerard de Boer, De zaak Aernout; Hardnekkige mythes rond een Indische moord ontrafeld. Cas Oorthuys, Een staat in wording; Fotoreportage van Cas Oorthuys over het Indonesië van 1947. René Kok, Erik Somers en Louis Zweers, Koloniale oorlog 1945-1949; Van Indië tot Indonesië. H.F. Veenendaal en J.P.W. Kelder, ZKH; Hoog spel aan het hof van Zijne Koninklijke Hoogheid; De geheime dagboeken van mr.dr.L.G. van Maasdijk. Ons Indië; 400 jaar Nederlandse sporen in Insulinde, de strijd om de onafhankelijkheid & 60 jaar Indonesië. (Harry A. Poeze)
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Al Qurtuby, Sumanto. "Catholics, Muslims, and Global Politics in Southeast Asia." Al-Jami'ah: Journal of Islamic Studies 50, no. 2 (December 27, 2012): 391. http://dx.doi.org/10.14421/ajis.2012.502.391-430.
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<p>This article discusses the role of catholics, muslims, and civic associations in the global politics of the Philippines and Indonesia. The two countries have shared in common with regard to the geographical feature (both are archipelagic countries), the diversity of societies and cultures, and the history of colonialism, dictatorship, ethno-religious violence, and political movement, to name but a few. In addition to their similarities, both countries also have significant differences in particular pertaining to religious dominance (the Philippines dominated by Catholicism, while Indonesia by Islam) and the structure of their societies: while the Philippines is a class-stratified society, Indonesia has long been ideologized by colonial and post-colonial religious and political powers. Apart from their parallels and distinctions, religion --both Catholicism and Islam-- has marvellous role, negatively or positively, in global politics and public cultures, indicating its vigor and survival in global political domains. This comparative paper, more specifically, examines the historical dynamics of the interplay between religion, civil society, and political activism by using the Philippines and Indonesia as a case study and point of analysis.</p><p>[Artikel ini mendiskusikan peran Katolik, Muslim dan asosiasi warga dalam politik global di dua negara; Indonesia dan Filipina. Kedua negara tersebut memiliki kesamaan, baik dalam hal ciri geografis sebagai negara kepulauan, keragaman masyarakat dan budayanya, sejarah kolonialisme, pemerintahan diktator, kekerasan etnik-agama, serta gerakan keagamaan. Terlepas dari kesamaan tersebut, keduanya memiliki perbedaan, utamanya menyangkut agama dominan (di Filipina didominasi oleh Katolik, sementara di Indonesia oleh Islam) dan struktur masyarakatnya (Filipina ditandai dengan stratifikasi masyarakat berdasarkan klas sosial, sementara di Indonesia ditandai dengan ideologi agama kolonial, paska-kolonial, politik). Terlepas dari kesamaan dan perbedaan antara keduanya, agama -baik Katolik maupun Islam- memainkan peran penting, baik negatif maupun positif, dalam politik global dan budaya publik. Ini menandai kuatnya peran agama di kedua negara itu. Artikel ini menggunakan analisis perbandingan, utamanya terhadap dinamika sejarah hubungan antara agama, masyarakat sipil, dan aktifisme politik.]</p>
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Rose, Richard. "How Muslims View Democracy: Evidence from Central Asia." Journal of Democracy 13, no. 4 (2002): 102–11. http://dx.doi.org/10.1353/jod.2002.0078.
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Nelson, Matthew J. "Pandemic Politics in South Asia: Muslims and Democracy." Review of Faith & International Affairs 19, no. 1 (January 2, 2021): 83–94. http://dx.doi.org/10.1080/15570274.2021.1874164.
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Wagner, William. "A Comparison of Christian Missions and Islamic Da'wah." Missiology: An International Review 31, no. 3 (July 2003): 339–47. http://dx.doi.org/10.1177/009182960303100306.
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The purpose of this paper is to compare the Christian concept of missions with the Islamic concept of Da'wah. The first step is to define both and to give an understanding as to how each faith system understands its task of enlarging its religion. Next, the similarities and the differences are discussed, leading into the next section, which gives an understanding of the dialogue between both. Since the paper is written for a Western audience, the latter part is an emphasis on how Muslims understand Da'wah and how it is practiced in the West.
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Ibrahim, Marzuki, and Ribangun Bamban Jakaria. "Development of Worship Product Design in Meeting Muslim Needs in Southeast Asia." Madrosatuna: Journal of Islamic Elementary School 4, no. 1 (August 12, 2020): 51–70. http://dx.doi.org/10.21070/madrosatuna.v4i1.639.
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The heyday of Islam began in the middle of the 7th century, but today we find that Muslims are struggling to make a name for themselves in pioneering science and technology. That should not be the case, because many of the creations enjoyed today are actually based on creations from Islamic civilization and not from the West. Therefore, to restore this glory, a new plan must start from now. Among other things, through the development of worship products for the use of Muslims, especially in Southeast Asia. To make the idea of developing this worship product clear, several examples of existing worship products are presented and discussed their weaknesses from a design perspective. Five examples of innovative products specifically designed for the needs of Muslims are clarified. The reason for the need for innovation in worship products is also statistically discussed in depth based on the growth of Muslims, with more than 1.6 billion Muslims. Furthermore, as many as nine groups of worship products that have the potential to be developed are products for prayer, recitation, pilgrimage, and umrah. Finally, design features need to be considered for developing worship products. It is hoped that the innovative products of worship services will generate wealth to improve the quality of life of Muslims throughout the world.
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Moghadam, Assaf. "Motives for Martyrdom: Al-Qaida, Salafi Jihad, and the Spread of Suicide Attacks." International Security 33, no. 3 (January 2009): 46–78. http://dx.doi.org/10.1162/isec.2009.33.3.46.
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Suicide missions made their modern debut in 1981. In recent years, however, they have witnessed an unprecedented increase according to several indicators, including number of attacks, number of organizations conducting these attacks, number of countries targeted, and number of victims. Existing explanations, including the occupation and outbidding theses, cannot account for the dramatic increase and spread of suicide attacks. A combination of quantitative and qualitative methods, including analysis of a data set of 1,857 suicide attacks from December 1981 through March 2008, suggests that two interrelated factors have contributed to the “globalization of martyrdom”: al-Qaida's evolution into a global terrorist actor and the growing appeal of its guiding ideology, Salafi jihad. As localized patterns of suicide missions have given way to more globalized patterns, states must rethink their counterterrorism strategies. At the same time, because Salafi jihadist groups tend to target Muslims, moderate Muslims and nonviolent Salafists must take the lead in challenging these groups.
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Salem, Salem A. "Muslims and Christians Face to Face." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 137–41. http://dx.doi.org/10.35632/ajis.v15i2.2187.
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Muslims and Christians Face to Face is an academic research work thatobserves the various response of Muslims to Christianity and Christians toIslam. It is written by Kate Zebiri, who is a lecturer in Arabic and IslamicStudies at the School of Oriental and African Studies, University of London.In the first chapter, "Factors Influencing Muslim-Christian Relations," Zebiridiscusses the four factors that affect Mu Jim and Christian perceptions of eachother.The first factor is what the Qur'an says about Christians and Christianity, andthe way in which the Qur'anic material has been interpreted. With regards to thisfactor the author discusses the Qur'anic awareness of religious plurality, theQur'anic perception of Jesus, the earthly end of Jesus in the Qur'an, and what theQur'anic verses say about the salvation of the People of the Book in the hereafter.Moreover, Zebiri tries to draw attention to the difference between what theQur'an says about Christians and Christianity, and the way in which the Qur'anicmaterial has been interpreted, and the difference between the commentators' andjurists' positions toward Christianity, in both the classic and contemporary periods.The second factor is the history of Muslim-Christian relations and the affectof historical memory. Here the author describes the relation between the ArabMuslim conquest and the Byzantine Christian Empire; the situation ofChristians under Muslim rule; the affect of the Crusades on the Muslims' attitudesto Christianity; the development of the Christian attitude to Islam fromignorance during the European Christendom, to anti-Muslim polemic attitude toconduct studies on Islam based on reliable sources after the Renaissance, tousing Islam as a theme in internal Christian polemic during the time of theReformation, to admiring Islam for its own sake in the Enlightenment; and finally,the attitude of both liberal and conservative Christians to Islam today.The third factor is the relationship between Christian missions and imperialismand the influence this has on the Muslim attitude toward Christianity today.With regards to this factor, the author explores the interrelationship betweenColonialism and Christian missions, and how it has been implanted in theMuslim consciousness and become part of the anti-Western discourse.The fourth factor is Christian and Muslim views on dialogue. In this pare theauthor shows the Christian acknowledgment of Islam as a result of the Christianecumenical movement She states that Muslims have been slow to initiate andparticipate in organized dialogue. In addition, she mentions that many Christiansand Muslims see dialogue as antithetical to their mission or da'wah, believingthat one compromises the other ...
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Hibbert, Richard. "Book review: Complexities of Money and Missions in Asia." Missiology: An International Review 42, no. 1 (December 20, 2013): 90–91. http://dx.doi.org/10.1177/0091829613507030c.
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Holt, G. Richard. "US Military Medical Missions in Iraq and Southeast Asia." Archives of Facial Plastic Surgery 14, no. 3 (May 1, 2012): 219. http://dx.doi.org/10.1001/archfaci.2012.394.
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Delany, Sheila. "Chaucer's Prioress, the Jews, and the Muslims." Medieval Encounters 5, no. 2 (1999): 198–213. http://dx.doi.org/10.1163/157006799x00042.
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AbstractThis paper explores some implications of the "Asia" setting of Chaucer's Prioress's Tale. Its method is literal and historicist. Its argument is that the tale is meant to present real, not figurative, Jews; that Chaucer had opportunity to meet and know about Jews outside of England (which had expelled its Jews in 1290); that "Asia" in Chaucer's day was under Islamic control and Europe was threatened by Islamic invasion; that Jews were often viewed as allied with, or even interchangeable with, Muslims. The paper considers some recent scholarship on the tale and ends with interpretive options that follow from a literal historicist reading.
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Setudeh-Nejad, S. "The Cham Muslims of Southeast Asia: A Historical Note." Journal of Muslim Minority Affairs 22, no. 2 (October 2002): 451–55. http://dx.doi.org/10.1080/1360200022000027393.
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Gabbay, Shaul M. "India’s Muslims and Hindu Nationalism." International Journal of Social Science Studies 8, no. 5 (July 22, 2020): 51. http://dx.doi.org/10.11114/ijsss.v8i5.4940.
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India is in the midst of changing its definition of what it means to be Indian. For the first time since becoming an independent nation in 1947, the government of India has chosen to use religion as a criteria for citizenship. This paper examines the critical importance of this development as it pertains to Muslims currently living in India, as well as for anyone living in South Asia who may wish to seek asylum in India in the future. The paper also examines the significance of the world’s most populous democracy shifting from secular to sectarian governance, a development with local, regional, and global impacts.The immediate effect of using religion as a criteria for citizenship has immediate and far-reaching consequences for India’s minority Muslim population. The criteria also impacts other religious groups in India and the south Asia region. This significant change has already resulted in deleterious effects including mob violence, internal displacement of Indian-born Muslims into newly constructed detention camps, and the expectation of massive deportation of Muslims from India.The findings presented in this paper are based on information obtained from historical sources provided by human rights organizations, government foreign affairs reports, and current references including media, non-government organizations, and political think tanks.
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Thohir, Ajid. "A Historical Overview and Initiating Historiography of Islam in the Philippines." International Journal of Nusantara Islam 3, no. 2 (June 28, 2015): 1–18. http://dx.doi.org/10.15575/ijni.v3i2.1380.
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Understanding the history of Islam in the Southeast Asia will be more accurate through the geo-political and historical background perspective in particular. This assumption is based on Western Colonial influence in the past such as Spanish, Portuguese, Dutch, British, French, and United States that makes up the typology of Islamic culture in South East Asian region, which is strengthens the plurality of Islamic character. It also seems increasingly clear, especially for the Muslim communities in Philippine, who represented the community formed of Moro Islamic movement. Islamic culture in the Philippine is produced by the Spanish and the United States colonial policy which determines the fate and the treats of Muslims as a conquered state. This historical background results the emergence of a heroic character in Philippines Muslims that is different from the other Muslims community in South East Asia who are relatively considered quiet and peaceful. This paper will briefly explain the historiography of Islam in South East Asia region through involving cases of Muslims in the Philippine who will not found the plurality of character in the other country.
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Sijapati, Megan Adamson. "Muslim Belonging in Hindu South Asia: Ambivalence and Difference in Nepali Public Discourses." Society and Culture in South Asia 3, no. 2 (June 12, 2017): 198–219. http://dx.doi.org/10.1177/2393861717705918.
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The role of Islam and Muslims in secular Hindu South Asia is central to debates about who belongs and what constitutes national identity. This article examines the symbolic and abstract dimensions of the representations of Muslim minority belonging in the secular but Hindu majority state of Nepal. Through analysis of discourses in Nepal (English, Urdu and Nepali) about Muslims, I argue there is an underlying narrative representing Muslims as either cooperative supporters of Hindu religious life in a Hindu majority culture or as dangerous non-patriots with proclivities to violence. I argue that both representations are problematic, as neither correspond with the lived realities of this internally diverse and increasingly globalised religious minority. I also attempt to demonstrate that these narrative tropes bring into view important distinctions between religion as an abstract category and religion as a lived reality for Muslims in contemporary South Asia.
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Studer, Nina S. "It Is Only Gazouz: Muslims and Champagne in the Colonial Maghreb." Asiatische Studien - Études Asiatiques 73, no. 3 (March 26, 2020): 399–424. http://dx.doi.org/10.1515/asia-2019-0004.
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AbstractFrench authors in the nineteenth century assumed that before the colonial conquest of the Maghreb, all Muslims in the region had abstained from alcohol. As a consequence, they were both surprised at and fascinated by the alcohol consumption of the colonised Muslims in the Maghreb, which they interpreted as an irreversible break with Islam (i.e. turning drinkers into apostates) and a necessary consequence of the spread of French colonialism. Some French authors even tentatively interpreted alcohol-drinking Muslims as showing signs of assimilating French culture and thus – in the colonial worldview – advancing in civilisation, while others regretted both their loss of abstinence as well as their alleged taste for particularly strong forms of alcohol, such as absinthe.This article will focus on the consumption of champagne. The French discourse on Muslim champagne drinkers focused on often ridiculed “justifications”, allegedly reported to French settlers and travellers in the Maghreb, through which Muslims “explained” why the consumption of champagne – as it was only “gazouz”, i.e. lemonade – did not constitute a transgression of one of the most visible of Islamic laws. These colonial descriptions of wine-abstaining, champagne-consuming Muslims offers an insight into how differences were created between coloniser and colonised, between civilised and primitive, and how the consumption of the same drink did not necessarily lead to a shared experience.
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Al-Ghafli, Ali. "The Islamic Military Alliance to Fight Terrorism: Structure, mission, and politics." Journal of Regional Security 12, no. 2 (2017): 157–86. http://dx.doi.org/10.11643/issn.2217-995x172spa70.
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This paper is a preliminary examination of the newly established Islamic Military Alliance to Fight Terrorism (IMAFT). IMAFT's membership includes Arab and Muslim states in the continents of Asia and Africa, and encompasses considerable military capabilities. The paper assumes that the advent of the Islamic Military Alliance is a significant event for both academic and empirical reasons, and employs insights gleaned from the International Relations literature on military alliances to analyse its structure, mission and politics. The discussion maintains that IMAFT sufficiently reflects the main conceptual aspects of military alliances, aims at performing vital collective security functions, and involves some of the immediate and potential issues typically associated with alliance politics. While the emerging alliance is yet to evolve towards institutionalised norms and procedures, the analysis shows that IMAFT is relevant for regional security politics and potentially conducive to addressing the growing global threat of terrorism.
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Zaidi, Zawwar Hussain. "Conversion to Islam in South Asia." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 93–117. http://dx.doi.org/10.35632/ajis.v6i1.2835.
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From the earliest times, South Asia* has been a scene of invasion. Itis a long tale of incursion. conquest, settlement, and then assimilation. TheGreeks, Sakas, and Eushanas forced their way in as dominant groups andestablished kingdoms and dynasties, only to be assimilated by what Dr. Spearcalled "the Hindu sponge." The push by Muslims into the sub-continent wasby well-worn routes and to a familiar pattern of conquest and rule, first ofSind and the Punjab, then of the Gangetic Plain, and, finally, of almost thewhole of South Asia.Conquest and settlement were not followed by assimilation, however.Muslims retained a separate identity and their numbers, proportionate andabsolute, grew until today a quarter of all Muslims in the world are to befound in South Asia. In 1975, they formed some 97 percent of the populationof Pakistan, 85 percent of that of Bangladesh, and 13 percent of that ofIndia.But these Muslims come from different roots and origins, they speakdifferent languages, and their understanding and practice of Islam differs accordingto their educational and social background and to their regional andgeographicaJ setting. Many of them are of Arab, Afghan, Mughal and Persiandescent, but the majority of them are descendants of South Asian convertsto Islam.The spread and expansion of Islam and its acceptance by such large groupsof people of a variety of ethnic, historical, and cultural backgrounds andacross a range of diverse geographical areas can scarcely be the outcomeof any simple uniform process. Conversion to Islam is thus a challengingand absorbing subject for research. Yet it has attracted the attention of scholarsonly since the last decade of the nineteenth century.What follows does not claim to be more than a pre! iminary and ratherhurriedly prepared survey of the main theories about conversion to Islampropounded by Asian and Western scholars. The dearth of source materialpresents difficulties as "medieval Islam" produced no missionaries, bishops,baptismal rites, or other indicators of conversion that could be convenientlyrecorded by the Muslim chronicler. Hopefully the subject will be a spurto the detailed review and analysis of sources, modern and medieval, whichthe subject both deserves and requires ...
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Falk, Stanley L., and William M. Leary. "Perilous Missions: Civil Air Transport and Covert Operations in Asia." American Historical Review 90, no. 3 (June 1985): 783. http://dx.doi.org/10.2307/1861142.
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Keyes, Larry E., and Larry D. Pate. "Two-Thirds World Missions: The Next 100 Years." Missiology: An International Review 21, no. 2 (April 1993): 187–206. http://dx.doi.org/10.1177/009182969302100205.
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World missions is shifting from being primarily coordinated and directed by North America and Europe to becoming also a strength of the churches in the Two-Thirds World, the countries of Africa, Asia, and Latin America. Keyes and Pate write about the growth, trends, and implications of Two-Thirds World missions into the next century. This paper also wrestles with global trends in technology, politics, economics, and religion in an effort to discern future patterns and how they may impact the Two-Thirds World missions and missions in general. The authors conclude with a section entitled “The Globalization of World Missions” in which they describe possibilities in a coming age of cooperative missionary activity.
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Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives." Studies in World Christianity 22, no. 1 (April 2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.
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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history even when they resisted missionary overtures, the article considers the perspectives of Syrian Muslims alongside images of Islam in American and Syrian Protestant publications. By pointing to the interreligious collaboration between Syrian Christian and Muslim intellectuals and the respect many Syrian Protestant writers exhibited for the Islamic tradition, this article questions assumptions of innate conflict between Muslims and Christians in the Middle East.
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Kersten, Carool. "The Predicament of Thailand’s Southern Muslims." American Journal of Islamic Social Sciences 21, no. 4 (October 1, 2004): 1–29. http://dx.doi.org/10.35632/ajiss.v21i4.511.
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Recent events in Southeast Asia have revived interest in the role of political Islam in the region. This article examines the position of Muslims in Thailand’s four southern border provinces. It addresses the historical background of the area’s relationship with forms of centralized government by Thai political centers, the relevant elements of ethnicity and their significance for cultural (religious) self-identification, and how this may be translated in the political use of Islam. In a wider context, the study can be considered as illustrative of the problematic relationship between centers and peripheries, particularly those on the frontiers of culture zones.
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Kersten, Carool. "The Predicament of Thailand’s Southern Muslims." American Journal of Islam and Society 21, no. 4 (October 1, 2004): 1–29. http://dx.doi.org/10.35632/ajis.v21i4.511.
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Recent events in Southeast Asia have revived interest in the role of political Islam in the region. This article examines the position of Muslims in Thailand’s four southern border provinces. It addresses the historical background of the area’s relationship with forms of centralized government by Thai political centers, the relevant elements of ethnicity and their significance for cultural (religious) self-identification, and how this may be translated in the political use of Islam. In a wider context, the study can be considered as illustrative of the problematic relationship between centers and peripheries, particularly those on the frontiers of culture zones.
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Vu Thanh, Hélène. "Japan, a Separate Province From India? Rivalries and Financial Management of Two Jesuit Missions in Asia." Journal of Early Modern History 24, no. 2 (April 27, 2020): 162–79. http://dx.doi.org/10.1163/15700658-12342669.
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Abstract This article analyzes the organization of the Jesuit missions in Asia in the sixteenth and seventeenth centuries through the case of the relationship between the Indian mission and the Japanese mission, which was subordinate to it. It highlights the management and control methods which were specific to the Asian missions. It thus demonstrates the growing autonomy of the Japanese mission, which was trying to free itself from Indian administrative and financial supervision. In doing so, the deep-seated nature of the rivalries and tensions between missions within a single Jesuit province are brought into focus, despite Roman arbitration. The article is thus an invitation to reassess the regional dimension to Jesuit governance, which is sometimes ignored in favor of the global aspect.
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GAUTIER, LAURENCE, and JULIEN LEVESQUE. "Introduction: Historicizing Sayyid-ness: Social Status and Muslim Identity in South Asia." Journal of the Royal Asiatic Society 30, no. 3 (March 2, 2020): 383–93. http://dx.doi.org/10.1017/s1356186320000139.
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AbstractThe introduction to the special issue provides a framework to think about the changing conceptions of Sayyid-ness in various historical contexts in South Asia. First, we review some of the sociological and anthropological literature on caste among South Asian Muslims, to argue for a contextualised and historicised study of Muslim social stratification in Muslims’ own terms. Second, we throw light on the fact that Sayyid-ness, far from being a transhistorical fact, may be conceptualised differently in different socio-political and historical contexts. For instance, Sayyid pedigree was at times downplayed in favour of a more encompassing Ashraf identity in order to project the idea of a single Muslim community. Far from projecting an essentialising image of Sayyid-ness, by focusing on historical change, the articles in this collection de-naturalise Sayyids’ and Ashraf's social superiority as a ‘well-understood and accepted fact’. They further shift attention from the debate on ‘Muslim caste’, often marred by Hindu-centric assumptions, to focus instead on social dynamics among South Asian Muslims ‘in their own terms’. In so doing, these studies highlight the importance of the local, while pointing to possible comparisons with Muslim groups outside South Asia.
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Tuna, Mustafa. "THE MISSING TURKISH REVOLUTION: COMPARING VILLAGE-LEVEL CHANGE AND CONTINUITY IN REPUBLICAN TURKEY AND SOVIET CENTRAL ASIA, 1920–50." International Journal of Middle East Studies 50, no. 1 (January 31, 2018): 23–43. http://dx.doi.org/10.1017/s0020743817000927.
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AbstractThe Kemalist leadership of early Republican Turkey attempted to transform the country's Muslim populace with a heavy emphasis on secularism, scientific rationalism, and nationalism. Several studies have examined the effects of this effort, or the “Turkish Revolution,” at the central and more recently provincial levels. This article uses first-hand accounts and statistical data to carry the analysis to the village level. It argues that the Kemalist reforms failed to reach rural Turkey, where more than 80 percent of the population lived. A comparison with sedentary Soviet Central Asia's rural transformation in the same period reveals ideology and the availability of resources as the underlying causes of this failure. Informed by a Marxist–Leninist emphasis on the necessity of transforming the “substructure” for revolutionary change, the Soviet state undermined existing authority structures in Central Asia's villages to facilitate the introduction of communist ideals among their Muslim inhabitants. Turkey's Kemalist leadership, on the other hand, preserved existing authority structures in villages and attempted to change culture first. However, they lacked and could not create the resources to implement this change.
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Cheong, John. "Book Review: Bambang Budijanto (ed.) Emerging Missions Movements: Voices of Asia." Transformation: An International Journal of Holistic Mission Studies 29, no. 4 (October 2012): 315–16. http://dx.doi.org/10.1177/0265378812459307.
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Pelkmans, Mathijs. "Frontier Dynamics: Reflections on Evangelical and Tablighi Missions in Central Asia." Comparative Studies in Society and History 63, no. 1 (January 2021): 212–41. http://dx.doi.org/10.1017/s0010417520000420.
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AbstractMissionaries have flocked to the Kyrgyz Republic ever since the collapse of the Soviet Union. Evangelical-Pentecostal and Tablighi missions have been particularly active on what they conceive of as a fertile post-atheist frontier. But as these missions project their message of truth onto the frontier, the dangers of the frontier may overwhelm them. Based on long-term ethnographic fieldwork amongst foreign and local Tablighis and evangelical-Pentecostals, this article formulates an analytic of the frontier that highlights the affective and relational characteristics of missionary activities and their effects. This analytic explains why and how missionaries are attracted to the frontier, as well as some of the successes and failures of their expansionist efforts. In doing so, the article reveals the potency of instability, a feature that is particularly evident in missionary work, but also resonates with other frontier situations.
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Hazyr-Ogly, T. ""Euroslam" - is it ridda or time consuming?" Ukrainian Religious Studies, no. 37 (December 6, 2005): 22–39. http://dx.doi.org/10.32420/2006.37.1701.
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Islam is now professed by the population of many countries in the Middle East, Asia, Africa, Europe. According to the World Islamic League, as of 2004, there were 1.2 billion Islamic followers in different countries (around 120 countries). In 35 countries, Muslims now make up 95-99 percent of the population, in 17 countries Islam is the state religion, and in 25 states, Muslims are an influential minority. Muslim communities are overwhelmed in Asia and North Africa. But they are also present in Europe, the US and Japan. According to statistics from the European Monitoring Center and Xenophobia (EUMC), Islam is the only religious religion in the world over the past 100 years, from 13 to 19.5 percent.
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Wildan, Muhammad. "PERKEMBANGAN ISLAM DI TENGAH FENOMENA ISLAMOFOBIA DI JERMAN." TEMALI : Jurnal Pembangunan Sosial 2, no. 2 (July 3, 2019): 244–71. http://dx.doi.org/10.15575/jt.v2i2.4694.
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Although Islam in Europe is not a new phenomenon, Muslims in Germany are still quite remarkable to study. The dynamic of Muslims both internally and externally is the most interesting thing. Internally, Muslims in Germany who are coming from many different ethnics and races in Asia and Africa is a such a big challenge for Muslims to unite and integrate. Externally, Islam which is historically not a “homegrown” religion in Europe is facing such a big challenge to adjust to such a “new” circumstances. Judeo-Christian has long been the cultural tradition of Germans and Europeans in general. The influx of a number of Muslims from some conflict areas in the Middle East and Africa recently adds another notable phenomenon. This article is trying to portray the development of Islam and Muslims in Germany and the way how they mingle with German counterparts along with the growing of islamophobia in the country. Eventually, this article will also observe some resistance of Muslims in the form of radicalism in the country and their efforts to integrate into Western society.
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Bowen, John R. "Scripture and Society in Modern Muslim Asia—A Symposium Introduction." Journal of Asian Studies 52, no. 3 (August 1993): 559–64. http://dx.doi.org/10.2307/2058853.
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Since the late nineteenth century, Muslim movements for religious and social reform have underscored the value of making scripture accessible to a broad public. Scholars and activists alike have urged ordinary Muslim men and women to study and follow the Qur'ān and the hadīth (the reports of the Prophet Muhammad's words and deeds), and to do so they have rendered these scriptural writings and commentaries on them into the vernaculars of Asia, Africa, and Europe. They have also framed a wide range of appeals—to study the sciences, to modernize society, to stage a revolution—in the language and format of scriptural commentary. Vernacular writings (and, more recently, audio and videocassettes) based on scripture provide the foundations of popular religious education (Shahrani 1991), figure prominently in political movements (Fischer 1980; Kepel 1985), and serve as guides for living for Muslims traveling outside their homelands (Kepel 1987). The modern period has seen an explosion in the range of languages, genres, and contexts in which Muslims have authoritatively deployed scripture.
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Dhulipala, Venkat. "Parties and Politics in the ‘Parting of Ways’ Narrative: Reevaluating Congress-Muslim League Negotiations in Late Colonial India." Asiatische Studien - Études Asiatiques 74, no. 2 (May 1, 2020): 269–323. http://dx.doi.org/10.1515/asia-2019-0060.
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Abstract Historians trying to understand the processes that led to India’s Partition in 1947 have often asseverated that a progressively widening gap between the Indian Muslims and the Congress led nationalist movement ultimately led to the division of the subcontinent. Within this narrative, one strand of opinion has argued that the Congress failed to attract any appreciable Muslim support right from its inception, and that Muslim aloofness from the Congress was of a much longer vintage than most historians often like to acknowledge.1 A second perspective holds that Muslim alienation became marked after the collapse of the Khilafat movement in the early 1920s that saw Hindu-Muslims riots breaking out in many parts of India.2 A third view sees an irreversible ‘parting of ways’ with the rejection of 1928 Nehru Report that was viewed by almost all shades of Indian Muslim opinion as providing insufficient safeguards for India’s Muslim minority.3 But even if there are differences regarding the origins of this rupture, there is consensus that relations between the Congress and the Muslims finally broke down and became irreparable in the aftermath of the 1935 Government of India (GOI) Act, especially after Congress governments were formed in the provinces that excluded the Muslim League.
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Kirillina, S. A., A. L. Safronova, and V. V. Orlov. "THE IDEA OF CALIPHATE IN THE MUSLIM WORLD (LATE 19TH — EARLY 20TH CENTURY): CHALLENGES AND REGIONAL RESPONSES." Islam in the modern world 14, no. 3 (October 2, 2018): 133–50. http://dx.doi.org/10.22311/2074-1529-2018-14-3-133-150.
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The article deals with theoretical approaches to the essence of Caliphate as they were formulated by Middle Eastern and South Asian Islamic thinkers. The distinguishing characteristics of Pan-Islamic and Pan-Ottoman conceptions and their perception in the Muslim communities of Arab provinces of the Ottoman Empire and among the Sunni Muslims of South Asia are analyzed. The study explores the historical and cultural background of the appeal of Caliphatist values for Muslims of various ethnic origins.
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Cruickshank, Joanna. "Race, History, and the Australian Faith Missions." Itinerario 34, no. 3 (December 2010): 39–52. http://dx.doi.org/10.1017/s0165115310000677.
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In 1901, the parliament of the new Commonwealth of Australia passed a series of laws designed, in the words of the Prime Minister Edmund Barton, “to make a legislative declaration of our racial identity”. An Act to expel the large Pacific Islander community in North Queensland was followed by a law restricting further immigration to applicants who could pass a literacy test in a European language. In 1902, under the Commonwealth Franchise Act, “all natives of Asia and Africa” as well as Aboriginal people were explicitly denied the right to vote in federal elections. The “White Australia policy”, enshrined in these laws, was almost universally supported by Australian politicians, with only two members of parliament speaking against the restriction of immigration on racial grounds.
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Burke, Jill, and Gauvin Alexander Bailey. "Art on the Jesuit Missions in Asia and Latin America, 1542-1773." Sixteenth Century Journal 31, no. 4 (2000): 1229. http://dx.doi.org/10.2307/2671275.
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Scott, David W. "The Geographic Imagination and the Expansion of Methodist Missions in Southeast Asia." International Bulletin of Missionary Research 38, no. 3 (July 2014): 130–34. http://dx.doi.org/10.1177/239693931403800305.
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Phillips, Andrew. "Civilising Missions and the Rise of International Hierarchies in Early Modern Asia." Millennium: Journal of International Studies 42, no. 3 (June 2014): 697–717. http://dx.doi.org/10.1177/0305829814535281.
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Wales, T. C. "Perilous Missions: Civil Air Transport and CIA Covert Operations in Asia (review)." Journal of Military History 68, no. 1 (2004): 300–302. http://dx.doi.org/10.1353/jmh.2003.0419.
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Choi, Young-Kyun. "St. Francis Xavier’s Project “East Asia Missions” and The Birth of Accommodationism." Research Foundation of Korean Church History 55 (December 31, 2019): 7–51. http://dx.doi.org/10.35162/rfkch.2019.12.55.7.
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Peletz, Michael G. "Hegemonic Muslim Masculinities and Their Others: Perspectives from South and Southeast Asia." Comparative Studies in Society and History 63, no. 3 (June 29, 2021): 534–65. http://dx.doi.org/10.1017/s0010417521000141.
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AbstractThis article provides ethnographic, comparative, and theoretical perspectives on Muslim masculinities in South and Southeast Asia, home to more than half the world's 1.9 billion Muslims. Its empirical and thematic focus broadens the scholarly discussion of gender and sexuality among Muslims insofar as most of the literature deals with the Middle East and North Africa and is devoted to women and the discourses and practices of femininity and sexuality associated with them. More specifically, the article develops theoretical insights bearing on gender hegemonies and the pluralities and hierarchies of discourses on masculinities in the Muslim-majority nations of Pakistan and Malaysia, each of which illustrates broad trends in the region. It thus sheds important light on the empirical diversity of Muslim masculinities (amidst commonalities) and some of the ways they have been informed by locally and regionally variable macro-level processes keyed to colonialism, postcolonial nation-building, global/neoliberal capitalism, and post-Cold War geopolitical struggles including the Global War on Terror.
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Bustanov, Alfrid. "On Emotional Grounds: Private Communication of Muslims in Late Imperial Russia." Asiatische Studien - Études Asiatiques 73, no. 4 (April 26, 2020): 655–82. http://dx.doi.org/10.1515/asia-2019-0026.
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AbstractThis article explores the practices of private communication of Muslims at the eclipse of the Russian empire. The correspondence of a young Kazan mullah with his family and friends lays the ground for an analysis of subjectivity at the intersection of literary models and personal experience. In personal writings, individuals selected from a repertoire of available tools for self-fashioning, be that the usage of notebooks, the Russian or Muslim calendar, or peculiarities of situational language use. Letters carried the emotions of their writers as well as evoking emotions in their readers. While still having access to the Persianate models of the self, practiced by previous generations of Tatar students in Bukhara, the new generation prioritized another type of scholarly persona, based on the mastery of Arabic, the study of the Qur’an and the hadith, as well as social activism.
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Scupin, Raymond. "Cham Muslims of Thailand: a haven of security in Mainland Southeast Asia." Institute of Muslim Minority Affairs. Journal 10, no. 2 (July 1989): 486–91. http://dx.doi.org/10.1080/13602008908716135.
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Riddell, Peter G. "Christians and Muslims in Southeast Asia: Attitudes Inherited, Transmitted, Consolidated and Challenged." Islam and Christian–Muslim Relations 29, no. 1 (November 21, 2017): 21–36. http://dx.doi.org/10.1080/09596410.2017.1402530.
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