東南アジア研究
Online ISSN : 2424-1377
Print ISSN : 0563-8682
ISSN-L : 0563-8682
37 巻, 2 号
選択された号の論文の9件中1~9を表示しています
特集号
東南アジアにおけるイスラーム
  • 小杉 泰
    1999 年 37 巻 2 号 p. 115-122
    発行日: 1999/09/30
    公開日: 2017/11/30
    ジャーナル フリー
  • ――地域間比較のための方法論的試論――
    小杉 泰
    1999 年 37 巻 2 号 p. 123-157
    発行日: 1999/09/30
    公開日: 2017/11/30
    ジャーナル フリー

    This article is to lay the methodological foundation for comparative studies of various parts of the Islamic world. First, it proposes to deconstruct Middle East/Arab-centric view of Islam. The central position of the Middle East, and the Arab peninsula in particular, in the Islamic World can be explained by the historical origins of Islam in the peninsula; the centrality of the two holy cities in religious terms; the reading of Koranic verses, which are revealed to the Arab Prophet and imbued with references to the landscape; the Ottoman Empire being the last Islamic Empire representing the Islamic polity; and the dissemination of ideas about Islamic reform dating from the late nineteenth century onwards and whose influence stretched from Arab countries to various parts of the Islamic world from Java in the East to Morocco in the West. While these may constitute valid reasons for Muslims to see the Middle East, or the Arabian Peninsula, at the center of the Islamic World, and probably to see Islam there as superior to their own, these are not good reasons for researchers to consider this the place of “true Islam, ” while other Islamic areas, which are peripheral in relation to the Arabic Peninsula, are seen as having more particular or degenerated forms of Islam. This latter view has often been expressed in studies on Islam in Indonesia and in other Southeast Asian countries. It must be added that while this proposal theoretically encompasses all parts of the Islamic world, for practical reasons all concrete examples are drawn from the Middle East and Southeast Asia.
     Secondly, this article presents concepts which can make comparison among different areas of the Islamic world possible, without giving false centricity to any of these areas. The first of these concepts is Islamization/localization. Here, Islamization and localization, namely the Islamization of an area and the incorporation of its indigenous elements into the Islamic institutions of that area, thus making Islam local in a sense, are seen as complementary dynamic processes which occur in every part of the Islamic world. By giving up the concept of Islamization as a one-directional process in which one area may be more Islamic, whether quantitavely and qualitatively, this concept explains how the “universal” resides in the “particularities” of each area. This Islamization/localization process usually takes effect by a mechanism whereby the Islamic principles are institutionalized through Islamic law and firmly established in the local context. However, this process may not necessarily occur without resistance, and may not necessarily continue without reversion. The reverse process can be referred to as de-Islamization/exteriorization. This process de-Islamizes the area while making Islam something exterior to the area. It is generally ascribed to colonization, secularization and Westernization. At the same time, colonization may be accompanied by counter-Islamization, as could be seen in Southeast Asia, and there may thus not be a simple causal relation between colonization and de-Islamization.
     The third pair consists of re-Islamization/contemporarization. Re-Islamization is a process of re-Islamizing an area. However, it is not the re-institutionalization of the old Islam, or of the institutions which were de-Islamized earlier. In the Islamization of the first stage, accommodating mechanisms are at play to incorporate indigenous elements. However, indigenous elements are not a major issues to which Islam, in contemporary times, needs to respond. Instead, the major contemporary issues are social, economic and political. Rather than making Islam indigenous, as was the case in the process of Islamization, re-Islamization makes Islam contemporary. We must not forget, however, that contemporary issues,

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  • Martin van Bruinessen
    1999 年 37 巻 2 号 p. 158-175
    発行日: 1999/09/30
    公開日: 2017/11/30
    ジャーナル フリー
    One important aspect of globalisation is the process of Islamisation of Indonesia. For many centuries this process consisted of a constant stream of ideas and practices from Mecca to Indonesia. Hajis and Arab traders were the carriers of this cultural flow, which was largely one-directional. Cultural practices originating from the Middle East were integrated into local custom and belief. Such well-known cultural and political oppositions as santri and abangan or shari‘a and adat did not so much represent Islam versus non-Islam as disjunctions in the process of globalisation and Islamisation.
     In the course of the twentieth century, the pattern of Islamising influences changed; they no longer flow to the periphery from a single centre at Mecca but emanate from numerous different sources. Their impact has been differential too. Explicitly anticosmopolitan ideas (anti-Semitism) have been adopted and been spread by groups that are internationally oriented and reject all that smells of local adaptations. It has been the most cosmopolitan of Indonesian Muslims, on the other hand, such as the so-called pembaharuan (‘renewal’) group, who have insisted most clearly on the legitimacy of specifically Indonesian forms of Islam.
  • ――「地域研究」と「イスラーム学」とのはざま――
    小林 寧子
    1999 年 37 巻 2 号 p. 176-193
    発行日: 1999/09/30
    公開日: 2017/11/30
    ジャーナル フリー
    Studies of Islam in Indonesia have generally adopted one of two approaches. One is that of “Islamic studies,” which derives from intellectual traditions in the Muslim world and from “Oriental studies” in Europe. This approach deals theoretically with issues common to all Muslim societies and mainly treats or emphasizes the religious aspects of Islam. It was especially employed by Dutch scholars of the colonial period, who supplemented their theoretical knowledge with practical observations and surveys of local literature. They contributed to the formation of Dutch Islamic policy. However, with the demise of imperialism, this tradition faded, continuing only at a much reduced level.
     Second approach is that of the “area studies,” which was born quite independently from “Islamic studies,” and which developed primarily as strategic studies in the United States after W.W.II. “Area studies” focuses on a given region, and tries to grasp society comprehensively and elucidate its inherent features. Thus, it tends to focus on locality and contemporary problems, rather than historical contexts.
     During the third quarter of the present century, this approach was dominant in the study of developing countries. Thus, Islam in Indonesia was observed through a prism of “locality” that excluded other Muslim areas, and it was analyzed sociologically and politically without sufficient consideration of the context. Through this approach, Indonesia (especially Java) was described as “superficially Islamized.” It was also concluded that Islam in Indonesia was not greatly influential because it was fused with too many local elements. Only the “modernist” Muslim movements were thought to deserve attention, since they were developing simultaneously with the modernising of Indonesian society. The majority, the “traditionalist” Muslims, were ignored to a large extent or thought of as “stagnant.”
     This image of Indonesian Islam, however, began to deviate from what was going on in Indonesia during the 1970s and 1980s. People's lives were becoming more strongly colored by Islam. The “traditionalists” still held a strong base in rural areas, and they were themselves also innovating, although quite gradually. The process of Islamization was continuing in Indonesia, but scholars failed to see its dynamism. They continued to discuss Islam without knowing Islam itself. Eventually, they realized that “Islamic studies” should once again be heeded to in order to understand Islamic societies.
     During the past decade, new perspectives on Indonesian society have emerged, with serious attention being paid to Islam. It is now recognized that Islam is deeply rooted in Indonesia, and that Islam is a driving force culturally and politically in the society. Without knowing Islam, we cannot deepen our insight into Indonesian society. “Area studies” are being combined with or supported by “Islamic studies.” Notably, much research is being done into the past and present ulamas who have continued to play a vital role in conveying Islamic teachings to the people and in interpreting them within contemporary Indonesian contexts. Their books are now being surveyed in order to look into their inner world.
  • 川島 緑
    1999 年 37 巻 2 号 p. 194-209
    発行日: 1999/09/30
    公開日: 2017/11/30
    ジャーナル フリー
    The purpose of this paper is to selectively review the existing studies of Muslims in the Philippines. Most of these studies were motivated by a concern to understand this religious minority group, which had been left out of the mainstream of Philippine history and culture, and to integrate them into the Philippine nation.
     In the 1950s and 1960s, studies based on the modernization theory were prevalent, whereas since the 1970s, a number of studies have been published which attempt to analyze and explain the Muslim secessionist movement led by the MNLF. Here I shall focus on two approaches adopted in studies of this subject, one which explains the Mindanao conflict mainly by socio-economic factors, and the other which emphasizes the role of Islam in forming the Moro identity, as opposed to the Filipino national identity. Discussing some of the major works representing both approaches together with their contributions and shortcomings, I conclude that we need to investigate the socio-economic conditions of Mindanao, to examine how Mindanao people perceive these conditions, and to consider how, and to what extent, Islam influences the formation of such perceptions.
  • Omar Farouk Bajunid
    1999 年 37 巻 2 号 p. 210-234
    発行日: 1999/09/30
    公開日: 2017/11/30
    ジャーナル フリー
    The tendency to portray Thailand as being overwhelmingly Buddhist in character and composition has tended to overshadow the role of its non-Buddhist minorities. Historically, politically and culturally the Muslims have been an integral part of Thailand for centuries. Islam is not only the second largest religion in the kingdom but also enjoys royal and official patronage. But yet, a review of existing works would reveal serious gaps in the academic treatment of the subject. The main corpus of literature on the Muslims tends to view them as a marginalized border minority rather than a well integrated national minority. Invariably it is the role of the Malay-Muslim segment of the Muslim population that is highlighted rather than the others. In contrast to this dominant trend this article offers a description of the national position of the Muslims in the modern Thai polity. It begins with a literature review and then proceeds to trace the history of the Muslims in the Thai kingdom. Their contemporary sociological profile and political role is subsequently described. The article concludes with suggestions on ways in which further research and documentation on the Muslims in Thailand could be undertaken to promote a comprehensive understanding of their actual role in Thailand.
  • Ideals and Realities in the State of Kelantan, Malaysia
    Muhammad Syukri Salleh
    1999 年 37 巻 2 号 p. 235-256
    発行日: 1999/09/30
    公開日: 2017/11/30
    ジャーナル フリー
    This paper observes an experience in establishing an Islamic State in the State of Kelantan, Malaysia, undertaken by the Malaysian Pan-Islamic Party (PAS)-led government. From the outset of its establishment, PAS holds to the ideals that political and governing power, hence an Islamic State, is indeed an important means in executing a complete law of Allah. Without political power, PAS believes, not only an establishment of an Islamic State is impossible, but the execution of the laws of Allah that binds the complete Islamic way of life would also be unachievable. In the State of Kelantan, the ideal of having the governing and political power has already been accomplished. But this is inadequate. The PAS-led government is facing with two unfavourable realities. Firstly, the realities that are related to external factors, from outside the Party, and secondly to internal factors, from within the Party and the PAS-led government themselves. In the former, one witness the role of the Federal Barisan Nasional government, especially through its Federal Development Department established in the State, in interrupting the endeavours undertaken by the PAS-led government. In the latter, PAS is suffering from at least five realities, viz. leadership identity crisis, lack of practical experience and expertise, the existence of unmotivated civil servants, absence of either a blueprint or a proper operational guideline, and refusal to welcome help from other sympathised Islamic movements. Consequently, the idealism of the PAS-led government in establishing an Islamic State in the State of Kelantan has yet to be fully realised. Beside these shortcomings, however, the Kelantanese have certainly proved to at least attempt to determine their own lifestyles according to their self-determining character, culminating in the existence of the beauty of Islam already partly felt in the State, with relatively more peacefulness, tranquility and friendly atmosphere.
  • ――マレーシアのオラン・アスリ社会におけるイスラーム化をめぐる一考察――
    信田 敏宏
    1999 年 37 巻 2 号 p. 257-296
    発行日: 1999/09/30
    公開日: 2017/11/30
    ジャーナル フリー
    The aim of this article is to analyze Islamization among the Orang Asli and their response. Since the 1980s, the Muslim population of the Orang Asli has increased as a result of the Malaysian government's Islamization policy. On the other hand, this Islamization has brought about various social conflicts in the Orang Asli community. In community, resistance to Islamization is regarded as opposition to governmental policy. The local Orang Asli community is divided into two groups: Muslims and non-Muslims. Any social conflict between the Muslim Orang Asli and the non-Muslim Orang Asli has been transformed into a political conflict between the non-Muslim Orang Asli and the government, because the government tends to support the Muslim Orang Asli. This article provides ethnographical data about a case of divorce on the grounds of conversion to Islam of one of the spouses, and then examines the effect of Islamization among the Orang Asli. After examination of the historical process of Islamization and analysis of the Islamic converts, it is concluded that, under the government's Islamization policy, the Orang Asli have to choose between opposing measures, “conversion” and “resistance,” which might symbolize their present situation.
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