scholarly journals Southeast Asian Islamic Art and Architecture: Re-Examining The Claim of the Unity and Universality of Islamic Art

2018 ◽  
Vol 1 (2) ◽  
pp. 171
Author(s):  
Lien Iffah Naf’atu Fina
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Basic Principle ◽  
Southeast Asian ◽  
Islamic Art ◽  
Local Tradition ◽  
Asian Context ◽  
Art And Architecture ◽  
Geometric Designs ◽  
Artistic Tradition

This paper re-examines the claim of unity and universality of Islamic art, whose discussion usually disregards Islamic art and architecture in the Southeast Asian context. The question raised is where Islamic art in the Malay world should be put before the claim of the unity and universality of Islamic art and whether this claim is, thus, still valid. To meet this objective, the two heritages of Javanese Islamic art, Demak and Cirebon mosques and wayang, are presented and analyzed before such universal claim and pre-Islamic Javanese art. These Javanese expressions have unique features compared to those from the older Muslim world. The mosques lack geometric ornamentation and Qur’anic calligraphic decoration, and are rich with symbolism. However, both the mosques and wayang also clearly express the figurative designs. Thus, this paper argues that instead of geometric designs as the unified character of Islamic art as some argue, it should be the abstraction of motifs. This way, the universal claim of Islamic art accommodates the artistic expressions from the wider regions, including those from Southeast Asia. Besides the abstraction, these Javanese artistic expressions also shares other universal character of traditional development of Islamic art; its ability to always considering the local tradition while maintaining the basic principle of Islamic art. Javanese Islamic art is both Islamic and uniquely Javanese. In the midst of globalization and the contemporary tendency towards “Islamic authentication” by importing culture and tradition from the Middle East, including the mosque architecture, the latter character is vital. It tells that any direct import and implantation of other or foreign traditions to a certain region without any process of considering the local tradition and context has no basis and legitimation in Islamic artistic tradition.

The Costs of Regularization in Southeast Asia

Contexts ◽  
2021 ◽  
Vol 20 (1) ◽  
pp. 21-25
Author(s):  
Maryann Bylander
Keyword(s):  
Southeast Asia ◽  
Legal Status ◽  
Well Being ◽  
Global South ◽  
Southeast Asian ◽  
The State ◽  
Asian Context

In the Southeast Asian context, legal status is ambiguous; it enlarges some risks while lessening others. As is true in many contexts across the Global South, while documentation clearly serves the interest of the state by offering them greater control over migrant bodies, it is less clear that it serves the goals, needs, and well-being of migrants.

Levinas and the Responsibility to Provide in Southeast Asia

2019 ◽  
pp. 153-178
Author(s):  
See Seng Tan
Keyword(s):  
Southeast Asia ◽  
Southeast Asian ◽  
The Self ◽  
The Other ◽  
Moral Force ◽  
Communitarian Ethics ◽  
Key Features ◽  
Asian Context ◽  
The Relationship

Firstly, this chapter introducesLevinas’ ‘responsibility for the other’ notion as an alternative to the liberal and communitarian conceptions of responsibility and sovereignty. Both liberal and communitarian ethics are problematic because of theirshared assumption that responsibility is first and foremost to the self. The chapter introduces key features of Levinas’ ethics – the place and role of hospitality, reciprocity and justice in the responsibility for the other. It also examines how friendly critiques by interlocutors(Derrida, Ricoeur, Caputo, etc.) help moderate Levinas’ idealism without necessarily taking things in overly pragmatic or realist directions or, worse, blunting its moral force. Secondly, the chapter assesses the relevance of Levinas’ ethics to the questions of responsible sovereignty and the R2Provide in Southeast Asia. With reference to the regional conduct described in Chapters 4, 5 and 6, it is argued that Levinas’ ideas redefine the terms of the relationship between responsible providers and their recipients in three key ways: one, our assumptions and expectations over one’s extension of hospitality to one’s neighbours; two, the rethinking of mutuality and reciprocity between providers and recipients; and three, the ways in which the considerations for justice play out within the Southeast Asian context are concerned.

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).

Changes in Transport Organisations within Southeast Asian Cities: Petty Producers to Statutory Corporations

1986 ◽  
Vol 18 (12) ◽  
pp. 1559-1580 ◽  
Author(s):  
P J Rimmer
Keyword(s):  
Southeast Asia ◽  
Public Transport ◽  
Southeast Asian ◽  
South American ◽  
Early 19Th Century ◽  
Corporate Growth ◽  
Urban Public Transport ◽  
Asian Context ◽  
And Performance ◽  
American Cities

A spate of studies of West European and North American cities have charted and interpreted the remarkable and rapid transformation of public transport since the early 19th century. The question arises as to whether the attempts to superimpose metropolitan culture via public transport structures in African, Asian, and Central and South American cities were as spectacular and speedy. Attention, in tackling this question, focuses upon the transfer of public transport technological — organisational structures to Southeast Asia since the 1860s. Rather than accept the transitional process of competition through oligopoly to state-monopoly as given, a test is made of whether the basic prerequisites of these phases can be sustained in a Southeast Asian context, from an analysis of core technologies and the structure, conduct, and performance of individual firms. Past corporate growth paths of urban public transport in Southeast Asia can then be mapped out and future directions suggested.

scholarly journals SINO-ARABIC SCRIPT AND ARCHITECTURAL INSCRIPTIONS IN XI’AN GREAT MOSQUE, CHINA

2014 ◽  
Vol 3 (1) ◽  
pp. 39 ◽  
Author(s):  
Djamel Dilmi
Keyword(s):  
Field Work ◽  
Islamic Art ◽  
Religious Buildings ◽  
Special Character ◽  
Muslim Minority ◽  
Arabic Script ◽  
Local Tradition ◽  
The Subject ◽  
Islamic Civilization ◽  
Art And Architecture

The Islamic art have played a significant role in the development of Muslim Chinese community in China, it was<br />developed through time in response to cultural needs of the minority Muslim groups in China. The Islamic<br />calligraphy was widely used in architecture, especially in interior and exterior decoration of mosques and<br />other religious buildings. The aim of this study is to interpret the Islamic art and architecture in China through<br />application of Sino-Arabic script on mosques and crafts produced by Muslim minority in China in relation to the<br />Islamic civilization and Chinese civilization, in order to suggest some guidelines for the preservation of this<br />forgotten Islamic heritage. To achieve the aim of this paper the Sino-Arabic inscriptions will be examined in<br />order to determine their characteristics and the nature of the effects to which they have been subjected. A<br />broad range of information was collected from various sources and through a field survey that was carried out<br />in Xi’an Great Mosque in China. The collected information from field work will be analyzed with particular<br />regard to the special character of Chinese Islamic art and architecture. This study is an attempt to address<br />the important topic of Islamic calligraphy and its application on architectural buildings in China as part of<br />issues of Islamic architectural heritage and its integration with local tradition that have been occurred in the<br />Muslim world and it is hoped that it is going to be a significant contribution to the subject of Islamic art and<br />architecture in China as well as revival and preservation of this forgotten heritage. Detailed conclusion will be<br />arrived at the end and specific suggestions are intended to assist in examining the topic in depth and helping in<br />developing guidelines for regional expansion and adaptation of Islamic art and architecture with local<br />environmental condition to contribute more for the future of Muslim heritage and civilization.

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>

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 Voices of Islam in Southeast Asia

2007 ◽  
Vol 24 (3) ◽  
pp. 118-121
Author(s):  
Carool Kersten
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Southeast Asian ◽  
University Of Chicago ◽  
Asian Studies ◽  
Cultural Legacy ◽  
Southeast Asian Studies ◽  
National University ◽  
Nahdlatul Ulama ◽  
University Of Chicago Press

Voices of Islam in Southeast Asia is partly the outcome of a trend in thescholarship on Southeast Asian Islam that has gained momentum from themid-1980s onwards: namely, a corrective of the tendency to regard Islam asa “thin veneer” (as the Dutch historian van Leur had described it) over mucholder and supposedly more profound cultural deposits from the Indian subcontinent.The tremendous influence of the late Clifford Geertz’s characterizationsin his The Religion of Java (University of Chicago Press: 1976 [newed.]) only seemed to confirm this. However, a younger generation of American anthropologists, among them John Bowen, Robert Hefner, and MarkWoodward, explicitly challenged that view when they began publishingtheir findings in the 1980s. These writings showed that there was a vibrantand truly “Islamic” cultural legacy in Indonesia and elsewhere.The present volume also demonstrates the significance of the Australianacademe’s role in furthering our understanding of Islam in Southeast Asia.Both editors are associated with the Australian National University(ANU), one of “Downunder’s” epicentres of Southeast Asian studies. GregFealy is a recognized authority on the Nahdlatul Ulama, the mass organizationuniting more than 20 million of Indonesia’s traditionalist Muslims,while Virginia Hooker is a leading scholar in the field of Malay-Muslim literatureand history. In fact, the pioneering research of two former ANU academics,Anthony Johns and his student Peter Riddell, provided importantevidence of the close, long-standing, and sustained contacts of Muslimscholars from the “Lands below the Winds” with centers of Islamic learningin the Middle East ...

scholarly journals Core health-components, contextual factors and program elements of community-based interventions in Southeast Asia – a realist synthesis regarding hypertension and diabetes

2021 ◽  
Vol 21 (1) ◽  
Author(s):  
Zinzi E. Pardoel ◽  
Sijmen A. Reijneveld ◽  
Robert Lensink ◽  
Vitri Widyaningsih ◽  
Ari Probandari ◽  
...  
Keyword(s):  
Southeast Asia ◽  
Contextual Factors ◽  
Southeast Asian ◽  
Cochrane Library ◽  
Lifestyle Advice ◽  
Community Based Interventions ◽  
Community Based ◽  
Health Related ◽  
Asian Context ◽  
The Impact

Abstract Background In Southeast Asia, diabetes and hypertension are on the rise and have become major causes of death. Community-based interventions can achieve the required behavioural change for better prevention. The aims of this review are 1) to assess the core health-components of community-based interventions and 2) to assess which contextual factors and program elements affect their impact in Southeast Asia. Methods A realist review was conducted, combining empirical evidence with theoretical understanding. Documents published between 2009 and 2019 were systematically searched in PubMed/Medline, Web of Science, Cochrane Library, Google Scholar and PsycINFO and local databases. Documents were included if they reported on community-based interventions aimed at hypertension and/or diabetes in Southeast Asian context; and had a health-related outcome; and/or described contextual factors and/or program elements. Results We retrieved 67 scientific documents and 12 grey literature documents. We identified twelve core health-components: community health workers, family support, educational activities, comprehensive programs, physical exercise, telehealth, peer support, empowerment, activities to achieve self-efficacy, lifestyle advice, activities aimed at establishing trust, and storytelling. In addition, we found ten contextual factors and program elements that may affect the impact: implementation problems, organized in groups, cultural sensitivity, synergy, access, family health/worker support, gender, involvement of stakeholders, and referral and education services when giving lifestyle advice. Conclusions We identified a considerable number of core health-components, contextual influences and program elements of community-based interventions to improve diabetes and hypertension prevention. The main innovative outcomes were, that telehealth can substitute primary healthcare in rural areas, storytelling is a useful context-adaptable component, and comprehensive interventions can improve health-related outcomes. This extends the understanding of promising core health-components, including which elements and in what Southeast Asian context.

scholarly journals Forced Migration Governance in Southeast Asian Countries: ‘Same but Different’?

2020 ◽  
Vol 10 (1) ◽  
pp. 58-78
Author(s):  
Muhammad Riza Nurdin ◽  
Mala Rajo Sathian ◽  
Hanafi Hussin
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Asylum Seekers ◽  
Recent Literature ◽  
Forced Migration ◽  
Southeast Asian ◽  
Asian Countries ◽  
Forced Migrants ◽  
Local Policies ◽  
Southeast Asian Countries

This paper examines the governance of forced migration in Southeast Asia. The region hosts about 2.5 million of forcibly displaced migrants from a worldwide total of 70 million (2018). The migrants include intra- ASEAN and non-ASEAN refugees or asylum seekers, notably from the Middle East.  Based on a review of recent literature, the paper investigates three main destination states in SEA that host the majority of the forced migrants; Indonesia, Malaysia, and Thailand. The paper examines (i) local policies in the governance of forced migrants and (2) the practice of non-refoulement principle. The findings reveal that in terms of forced migration governance, Indonesia, Malaysia, and Thailand are ‘same but different'; meaning that despite being similar, each country produces different outcomes.  

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