Aspiring for Islamic Reform: Southeast Asian Requests for Fatwās in al-Manār

2005 ◽  
Vol 12 (1) ◽  
pp. 9-26 ◽  
Author(s):  
Jajat Burhanudin
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Southeast Asian ◽  
Religious Practices ◽  
Asian Students ◽  
Religious Reform ◽  
Islamic Reform ◽  
Islam And Modernity ◽  
Southeast Asian Students

AbstractAgainst the general background of the transmission of Muhammad 'Abduh's ideas about reform to Southeast Asia, as reflected in al-Manār, I examine requests for fatwās relating to affairs in the archipelago. These requests emanated from three groups: Southeast Asian students in the Middle East, Arabs living in Southeast Asia, and indigenous Southeast Asian readers of al-Manār. The fatwās examined here relate to three themes: Islam and modernity, religious practices, and aspirations for religious reform. I conclude that al-Manār created a new mode of discourse for Southeast Asian Islam in which the mustaftī and the muftī were not pupils and teachers but fellow discussants of reform in societies undergoing similar challenges.

scholarly journals Challenges of Student Mobility in Southeast Asia

2016 ◽  
pp. 24-26 ◽  
Author(s):  
Thu T Do ◽  
Duy N. Pham
Keyword(s):  
International Students ◽  
Study Abroad ◽  
South Korea ◽  
Southeast Asia ◽  
Student Mobility ◽  
Developed Countries ◽  
Southeast Asian ◽  
Asian Students ◽  
Western Countries ◽  
Southeast Asian Students

Southeast Asia has experienced a remarkable development of student mobility: A significantly increasing number of Southeast Asian students study abroad in western developed countries, and a gradually increasing number of international students from Southeast Asia, South Korea, China, India, and some western countries study in Southeast Asia. However, these countries also encounter several challenges to advancing these programs.

The Implications of Intersectionality on Southeast Asian Female Students’ Educational Outcomes in the United States: A Critical Quantitative Intersectionality Analysis

2018 ◽  
Vol 55 (6) ◽  
pp. 1268-1306 ◽  
Author(s):  
Sung Tae Jang
Keyword(s):  
Higher Education ◽  
Educational Outcomes ◽  
Math Achievement ◽  
The United States ◽  
Southeast Asian ◽  
Female Students ◽  
Organizational Characteristics ◽  
Asian Students ◽  
Achievement Score ◽  
Southeast Asian Students

Based on the framework of critical quantitative intersectionality, the purpose of this study is to examine the multifaceted impacts of Southeast Asian female students’ race or ethnicity, gender, and socioeconomic status on math achievement score and intention to enter higher education. This study found that math achievement scores of Southeast Asian students were significantly higher than those of other race or ethnicity groups. However, Southeast Asian female students’ intention to pursue higher education was significantly lower than that of Southeast Asian males as well as being the lowest among all female students. The school organizational characteristics used in this study did not mediate or differentiate the intersectionalities related to Southeast Asian female students. The patterns held regardless of schooling contexts.

Female Roles in Pre-colonial Southeast Asia

1988 ◽  
Vol 22 (3) ◽  
pp. 629-645 ◽  
Author(s):  
Anthony Reid
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Human Experience ◽  
Southeast Asian ◽  
Economic Importance ◽  
Common Pattern ◽  
Female Autonomy ◽  
Female Roles

Relations between the sexes are one of the areas in which a distinctive Southeast Asian pattern exists. Even the gradual strengthening of the influence of Islam, Christianity, Buddhism and Confucianism in their respective spheres over the last four centuries has by no means eliminated this common pattern of relatively high female autonomy and economic importance. In the sixteenth and seventeenth centuries the region probably represented one extreme of human experience on these issues. It could not be said that women were equal to men, since there were very few areas in which they competed directly. Women had different functions from men, but these included transplanting and harvesting rice, weaving, and marketing. Their reproductive role gave them magical and ritual powers which it was difficult for men to match. These factors may explain why the value of daughters was never questioned in Southeast Asia as it was in China, India, and the Middle East; on the contrary, ‘the more daughters a man has, the richer he is’ (Galvão, 1544: 89; cf. Legazpi, 1569: 61).

scholarly journals KONTRIBUSI ISLAM TERHADAP MASA DEPAN PERADABAN DI ASIA TENGGARA

2012 ◽  
Vol 36 (1) ◽  
Author(s):  
Bahrul Hayat
Keyword(s):  
Seventeenth Century ◽  
Middle East ◽  
Southeast Asia ◽  
South Asia ◽  
Political Islam ◽  
Southeast Asian ◽  
Islamic Revival ◽  
The World ◽  
The Face ◽  
Arab Middle East

<p>Abstrak: Beberapa ahli memperkirakan ada sekitar 1,6 miliar orang Muslim di dunia, di mana 62.1 % dari mereka hidup di kawasan Asia. Hanya 15 % adalah Muslim Arab, sedangkan hampir sepertiga hidup di Asia Tenggara. Islam di Asia Tenggara relatif lebih moderat dibandingkan Islam di Timur Tengah. Sifat moderasi ini merupakan bagian yang tidak terpisah dari perkembangan Islam di Asia Tenggara. Islam sampai ke Asia Tenggara melalui jalur perdagangan dan tidak melalui penaklukan militer seperti yang banyak terjadi di dunia Arab, Asia Selatan dan Timur Tengah. Islam juga diwarnai pada paham animisme, Hindu, dan tradisi Buddha di Indonesia, yang memberikan ciri sinkritisme. Islam baru tersebar di Asia Tenggara pada akhir abad ke-17. Kebangkitan Islam telah mengubah wajah politik  Islam di Asia Tenggara. Memang benar bahwa Islam Asia Tenggara termasuk di antara Islam yang sangat minimal corak kearabannya yang diakibatkan oleh proses islamisasi yang pada umumnya berlangsung damai.</p><p><br />Abctract: The Contribution of Islam towards Southeast Asian Future Civilization. By some estimates there are approximately 1.6 billion Muslims in the world, of which 62.1% live in Asia. Only 15% of Muslims are Arab, while almost one third live in Southeast Asia. Islam in Southeast Asia is relatively more moderate in character than in much of the Middle East. This moderation stems in part from the way Islam evolved in Southeast Asia. Islam came to Southeast Asia with traders rather than through military conquest as it did in much of South Asia and the Arab Middle East. Islam also was overlaid on animist, Hindu, and Buddhist traditions in Indonesia, which are said to give it a more syncretic aspect. Islam spread throughout much of Southeast Asia by the end of the seventeenth century. The Islamic revival is changing the face of political Islam in Southeast Asia. It is true that Southeast Asian Islam is among the least Arabicized forms of Islam, largely as a result of a process of Islamization that was generally peaceful.</p><p><br />Kata Kunci: Islam, Asia Tenggara, peradaban</p>

Foundations of Religious Reform (Islah) and Cultural Revival (Nahda)

2020 ◽  
pp. 38-67
Author(s):  
Dyala Hamzah
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Middle East ◽  
Public Sphere ◽  
Cultural Revival ◽  
Religious Reform ◽  
Islamic Reform ◽  
The Press ◽  
Arabic Speaking ◽  
The Relationship

This chapter discusses the foundations of hegemonic reform and cultural revival discourses in the Arabic-speaking lands of the modern Middle East from the perspective of the most recent forays in scholarly fields such as Islamic and Ottoman studies. Teasing out periodization and geographies, it grounds the thought and practice of canonical and less canonical actors in the historical public sphere in which they operated, questioning the relationship between the Nahda and the Tanzimat, the Nahda and eighteenth-century revivalism, the Nahda and the seventeenth-century Arab-Islamic florescence, as well as the special status accorded “Islamic” reform within the Nahda. Finally, it probes the larger questions of modernity, subjectivity, and citizenship between the onset of the protectorates and the termination of the mandates, as these became encrypted within the major ideologies (pan-Islam, pan-Arabism, territorial nationalisms) and enacted through the most significant technologies mobilized by the actors (the press, the associations, the parties, and the schools).

scholarly journals International school for radiation measurements in Asia

2020 ◽  
Vol 225 ◽  
pp. 10004
Author(s):  
Masaharu Nomachi ◽  
Hai Vo Hong
Keyword(s):  
Southeast Asia ◽  
Particle Physics ◽  
Southeast Asian ◽  
Asian Students ◽  
Radiation Measurement ◽  
Medical Apparatus ◽  
Hands On ◽  
Recent Developments ◽  
Radiation Science ◽  
Radiation Measurements

Radiation measurement is a key technology for various sciences. The education of radiation science is demanding in Southeast Asian countries. We are collaborating with Universities in Southeast Asia. Hands-on exercise is important. However, it was not so easy to provide enough number of setups. Recent developments change the situation. The granularity of detectors in particle physics and medical apparatus is increasing. It means detector unit becomes smaller and less expensive. We are developing setups for radiation measurement exercises based on those new developments. Those system is portable to carry. In Osaka University, we are organizing schools for radiation measurements inviting Southeast Asian students. In addition, we are organizing schools in Southeast Asia. Compact system helps us to carry.

Retention and Matriculation Obstacles and Opportunities for Southeast Asian Community College Transfer Students

2009 ◽  
Vol 7 (2) ◽  
pp. 33-58
Author(s):  
Richard Wagoner ◽  
Anthony Lin
Keyword(s):  
Transfer Students ◽  
Research University ◽  
Southeast Asian ◽  
Asian Students ◽  
Community College Transfer ◽  
College Transfer ◽  
Community College Transfer Students ◽  
Lower Socioeconomic ◽  
Public Research University ◽  
Southeast Asian Students

This qualitative case study of twenty Southeast Asian students at a flagship public research university suggests that it is illogical to view them as the “model minority” so often described in the literature. Their experience is not the same as that of students from other Asian ethnicities. They struggle with similar issues that challenge other students who come from lower socioeconomic backgrounds. However, the students in this study did discuss two issues that might be more unique to them: immigrant status and the importance of the ethnically based student organization as a means of support and belonging.

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