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>

scholarly journals SINGAPURA DAN ASEAN: ANALISIS RELASI NEGARA DAN INSTITUSI KAWASAN DI TENGAH PANDEMI COVID-19

2020 ◽  
Vol 5 (02) ◽  
pp. 299-318
Author(s):  
Riska Putri Hariyadi
Keyword(s):  
Southeast Asia ◽  
Regional Cooperation ◽  
Southeast Asian ◽  
Protection Measures ◽  
Asian Region ◽  
The World ◽  
The Face

Increased interstate connectivity has led to the mobility of the COVID-19 outbreak easily spread throughout the world, including Southeast Asia. This outbreak has a multi-dimension effect that encourages countries to take two possibilities, Collaboration to handle the outbreak or by issuing restrictions as protection measures. Through this paper, the author describes the relations that occur in the Southeast Asian region by analyzing Singapore and ASEAN in the face of the outbreak. This paper argues that Singapore and ASEAN show commitment to the handling of the COVID-19 outbreak through regional cooperation such as the Asean COVID-19 Response Fund and solidarity actions with member countries. COVID-19, Singapura, ASEAN, Regional Cooperation

English in Asia, Asian Englishes, and the issue of proficiency

English Today ◽  
2008 ◽  
Vol 24 (2) ◽  
pp. 3-12 ◽  
Author(s):  
Kingsley Bolton
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
East Asia ◽  
South Asia ◽  
Central Asia ◽  
English Learning ◽  
Outer Circle ◽  
Asian Region ◽  
The World ◽  
Basic Issue

ABSTRACTThe contemporary visibility and importance of English throughout the Asian region coupled with the emergence and development of distinct varieties of Asian Englishes have played an important part in the global story of English in recent years. Across Asia, the numbers of people having at least a functional command of the language have grown exponentially over the last four decades, and current changes in the sociolinguistic realities of the region are often so rapid that it is difficult for academic commentators to keep pace. One basic issue in the telling of this story is the question of what it is we mean by the term ‘Asia’, itself a word of contested etymology, whose geographical reference has ranged in application from the Middle East to Central Asia, and from the Indian sub-continent to Japan and Korea. In this article, my discussion will focus on the countries of South Asia, Southeast Asia, and East Asia, as it is in these regions that we find not only the greatest concentration of ‘outer-circle’ English-using societies but also a number of the most populous English-learning and English-knowing nations in the world.

Introduction: Comparative Perspectives on Islamisation

Islamisation ◽  
2017 ◽  
pp. 1-18
Author(s):  
A. C. S. Peacock
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
South Asia ◽  
Cultural Change ◽  
Popular Media ◽  
Seventh Century ◽  
The World ◽  
Populated State ◽  
Muslim Majority ◽  
Almost All

The Arab conquests of the Middle East and much of North Africa and Central Asia in the seventh century mark the beginning of a process of religious and cultural change which ultimately resulted in the present Muslim-majority populations of almost all of these regions (see Figure 1.1). Yet the countries with the greatest Muslim populations today exist outside the Middle East in South Asia (India, Pakistan and Bangladesh) and in Southeast Asia, where Indonesia constitutes the largest Muslim-populated state in the world. Islam spread far into Africa and Europe too, and significant Muslim populations also arose in parts of the world which remained mostly non-Muslim, such as China and Ethiopia. This spread of Islam is often referred to as ‘Islamisation’, a term widespread in scholarship and in recent times in more popular media.

An Early Age of Commerce in Southeast Asia, 900–1300 CE

2009 ◽  
Vol 40 (2) ◽  
pp. 221-265 ◽  
Author(s):  
Geoff Wade
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
South Asia ◽  
Population Expansion ◽  
Southeast Asian ◽  
Early Age ◽  
Theravada Buddhism ◽  
Port Cities ◽  
Economic Changes ◽  
Asian History

One of the most influential ideas in Southeast Asian history in recent decades has been Anthony Reid'sAge of Commercethesis, which sees a commercial boom and the emergence of port cities as hubs of commerce over the fifteenth to seventeenth centuries, which in turn spurred political, social and economic changes throughout the region. But how new were the changes described in Reid'sAge of Commerce? This paper argues that the four centuries from circa 900 to 1300 CE can be seen as an ‘Early Age of Commerce’ in Southeast Asia. During this period, a number of commercial and financial changes in China, South Asia, the Middle East and within the Southeast Asian region, greatly promoted maritime trade, which induced the emergence of new ports and urban centres, the movement of administrative capitals toward the coast, population expansion, increased maritime links between societies, the expansion of Theravada Buddhism and Islam, increased monetisation, new industries, new forms of consumption and new mercantile organisations. It is thus proposed that the period from 900 to 1300 be considered the Early Age of Commerce in Southeast Asian history.

The Global Environmental Agenda of 2021 and the tasks of sustainable energy-ecological development and cooperation between Japan and countries Southeast Asia

2021 ◽  
pp. 951-965
Author(s):  
Yana Vadimovna Mishchenko
Keyword(s):  
Southeast Asia ◽  
Power Plants ◽  
Thermal Power ◽  
Energy Transition ◽  
Southeast Asian ◽  
Asia Pacific ◽  
Asian Countries ◽  
Global Environmental ◽  
The World ◽  
Southeast Asian Countries

The article discusses the main results of two major international summits held in October-November 2021, the key topics of which were the issues of the global fight against climate change and environmental protection. The decisions taken at these conferences, with the broad participation of world leaders, reflect the fundamental trends of the global environmental agenda. Within the framework of this agenda, Japan and the countries of Southeast Asia are building their modern energy and environmental cooperation. In this context, the article examines the main urgent tasks of energy-environmental interaction and sustainable development of Japan and the states of Southeast Asia. These countries are located in the Asia-Pacific region, which remains until now the main emitter of greenhouse gases in the world. However, the indicators of environmental pollution by Japan and the Southeast Asian countries are relatively not so high, compared to some other states in the region and the world. The article discusses the most relevant and significant examples of bilateral and multilateral cooperation between these countries in areas related to curbing global warming and climate protection. It has been revealed that with all the efforts made, since the 1990s, the indicators of reducing harmful emissions into the atmosphere in Japan remain modest and even lag behind some of the Western countries. The Southeast Asian countries show a serious attitude to the development of renewable energy, but their intention to abandon coal still raises some doubts about the methods of implementing this ambitious plan. In particular, it is currently not entirely clear whether these countries are preparing to make a full-fledged "energy transition" in the coming decades, or whether they just intend to replace their coal-fired thermal power plants with gas ones.

Prospects for global jihadism in Southeast Asia

2021 ◽  
pp. 46
Author(s):  
Natalia A. Zherlitsyna
Keyword(s):  
Southeast Asia ◽  
Local Population ◽  
Political Islam ◽  
The Philippines ◽  
Main Pole ◽  
The World ◽  
Secular Power ◽  
The Relationship ◽  
Islamist Movement ◽  
Islamist Movements

The article examines the relationship between local and global radical Islamist movements in the countries of Southeast Asia: Indonesia, Malaysia and the Philippines. The author set out to determine the reasons for the attractiveness of the rhetoric of modern global jihadist movements for the local population in remote regions of the world.  The study showed that the ideology of jihadism is based on a return to identity, the main pole of which is religion. After examining the origins of radical Islamist movements in Indonesia, Malaysia, and the Philippines, the author concluded that the Afghan War was the impetus for their development. The purpose of this study is to find common and distinctive characteristics of the situation with Islamist radicalism in each of the countries of the region.  Analyzing the situation in Indonesia, the author concludes that the priority for local groups is local goals, and the issue of armed jihad has split the Indonesian Islamist movement into a moderate and radical wing associated with Al-Qaeda and ISIS. The article traces the evolution of secular power in Malaysia to the institutionalization of political Islam, starting in the 1970s.  The author argues that the grows of the Islamization in Malaysia led to the fact that the modern religious and ethnic discourse of the country as a whole was prepared for the perception of the ideology of radicals when ISIS appeared in the region. The author found that the jihadist movements in the Philippines are motivated by the separatist conflict, they pursue local goals and use the rhetoric of global jihad to stimulate the struggle and intimidate opponents.

scholarly journals Areal Typology of Mainland Southeast Asia: What We Learn from the Wals Maps

MANUSYA ◽  
2007 ◽  
Vol 10 (3) ◽  
pp. 18-47 ◽  
Author(s):  
Bernard Comrie
Keyword(s):  
Southeast Asia ◽  
Southeast Asian ◽  
Clear Cut ◽  
The World ◽  
Language Area ◽  
Asian Languages ◽  
Mainland Southeast Asia ◽  
Dividing Line

Mainland Southeast Asia has long been recognized as a classic example of a linguistic area, but earlier characterizations of this language area have typically been intuitive, for instance providing seemingly impressive lists of features known to be shared by Mainland Southeast Asian languages but without considering a list of features on which these languages differ, without explicitly considering the extent to which the features in question are common or rare across the world as a whole. By using the maps in the World Atlas of Language Structures, it is possible to build up a more structured assessment of the extent to which Mainland Southeast Asia constitutes a linguistic area. Many maps show a clear delimitation between Mainland Southeast Asia and the rest of Eurasia, although the precise boundary varies from map to map, as does the presence and location of intermediate zones. The dividing line between Mainland Southeast Asia and Insular Southeast Asia is much less clear-cut, thus providing some evidence for a more general Southeast Asian linguistic area.

scholarly journals Antisemitism in the Muslim Intellectual Discourse in South Asia

Religions ◽  
2019 ◽  
Vol 10 (7) ◽  
pp. 442 ◽  
Author(s):  
Navras J. Aafreedi
Keyword(s):  
South Asia ◽  
South Asian ◽  
Political Islam ◽  
Pivotal Role ◽  
Global Impact ◽  
Intellectual Discourse ◽  
Introductory Overview ◽  
The World ◽  
Islamist Movements

South Asia (Bangladesh, India, and Pakistan) has produced some of the greatest Islamic thinkers, such as Shah Wali Allah (sometimes also spelled Waliullah; 1702–1763) who is considered one of the originators of pan-Islamism, Rahmatullah Kairanwi (1818–1892), Muhammad Iqbal (1877–1938), Syed Abul A’la Mawdudi (also spelled Maududi; 1903–1979), and Abul Hasan Ali Hasani Nadwi (1914–1999), who have all played a pivotal role in shaping political Islam and have all had global impact. Islamism is intertwined with Muslim antisemitism. Some of the greatest Islamist movements have their bases in South Asia, such as Tablīghi Jamā’at—the largest Sunni Muslim revivalist (daw’a) movement in the world—and Jamā’at-i-Islāmi—a prototype of political Islam in South Asia. The region is home to some of the most important institutions of Islamic theological studies: Darul Ulūm Deoband, the alleged source of ideological inspiration to the Taliban, and Nadwātu’l-’Ulamā and Firangi Mahal, whose curricula are followed by seminaries across the world attended by South Asian Muslims in their diaspora. Some of the most popular Muslim televangelists have come from South Asia, such as Israr Ahmed (1932–2010) and Zakir Naik (b. 1965). This paper gives an introductory overview of antisemitism in the Muslim intellectual discourse in South Asia.

Construction and Sharing of Library Digital Resources in China and Southeast Asia

2014 ◽  
Vol 936 ◽  
pp. 2298-2301
Author(s):  
Do Thi Thanh Thuy
Keyword(s):  
Southeast Asia ◽  
Resource Utilization ◽  
Information Flow ◽  
Information Society ◽  
Southeast Asian ◽  
Information Services ◽  
Access To Information ◽  
Digital Resources ◽  
The World ◽  
Resources Sharing

Resources development & sharing has become an important subject of widespread concern in the world and it is the inevitable demand of information society development. Sharing is not only a useful way to save money, reduce duplication of investment, improve resource utilization and realize resources complement, but also an important way to greatly improve the information flow and information services support capabilities, and promote society access to information in general. This paper introduces the importance of resources sharing between the libraries of China and Southeast Asian and it refers to the cooperation ways of digital resources sharing.

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).

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