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.

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.

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>

Contemporary Tantric Buddhist Traditions

2016 ◽  
Author(s):  
David B. Gray
Keyword(s):  
Sexual Abuse ◽  
Southeast Asia ◽  
South Asia ◽  
Seventh Century ◽  
Sexual Practices ◽  
Cultural Contexts ◽  
Contemporary World ◽  
Tibetan Diaspora ◽  
The World ◽  
East And Southeast Asia

Tantric Buddhist traditions emerged in South Asia during the seventh century c.e., and rapidly spread into Central, East, and Southeast Asia. One of the most notable features of these traditions was the presence of antinomian elements. Many tantric scriptures contain descriptions of rituals involving violence as well as sexual practices. These works led to resistance to tantric traditions in some cultural contexts. They became well established in Tibet, and have spread throughout the world with the Tibetan diaspora from 1959 onward. The dissemination of tantric traditions in the contemporary world, however, has arguably been hindered by problems relating to the transgressive texts and rituals preserved by these traditions. These include controversies concerning the continued practice of violent rituals, as well as the sexual abuse of students by tantric masters who evidently secretly maintain the practice of tantric sexual rituals.

scholarly journals Borders and Mobility in South Asia and Beyond

2019 ◽  
Author(s):  
Reece Jones ◽  
Md. Azmeary Ferdoush
Keyword(s):  
North America ◽  
Middle East ◽  
South Asia ◽  
Interdisciplinary Work ◽  
Gulf Countries ◽  
The World

<div>The world is experiencing one of the largest movements of people in history with 65 million people in 2015 alone displaced by conflict, the majority of these coming from Asia. This book offers a deep engagement with individuals whose lives were shaped by encounters with borders: by telling the stories of a poor Bangladeshi women who regularly crosses the India border to visit family, Muslims from India living in Gulf countries for work, and the traumatic journey of a young Afghan man as he sets off on foot towards Germany. </div><div>The international and interdisciplinary work in this book analyses how mobility and diaspora are engaged in literature and media and how the lives of migrants are transformed during their journey to new homes in South Asia, the Middle East, North America, and Europe, coalescing in a timely portrait of migrancy and undesired mobility. </div><div><br></div>

scholarly journals The Middle East in Music History: An Ethnomusicological Perspective

2019 ◽  
pp. 21-38
Author(s):  
Martin Stokes
Keyword(s):  
Middle East ◽  
Recent Work ◽  
Music History ◽  
Islamic Art ◽  
Art Objects ◽  
Long Line ◽  
The World ◽  
History Of ◽  
Muslim Majority

A glance at the ethnomusicology of the Muslim-majority Middle East might suggest it is peculiarly exposed to historiographical problems now familiar thanks to decades of orientalism critique. Namely, that music is understood in this part of the world via a peculiarly objectivising colonial ethnography, that it is understood in ways that deny its historical circumstances, and that it is subject to a relentless aestheticisation, which is to say, treated in analogous way to the Islamic art objects and miniatures ripped out of context and put on display in the museums of the western metropolis. The history of ethnomusicology suggests a long line of exceptions to this ‘rule’. The chapter explores the work of Villoteau, Lachmann and more recent work in and around sound archives asking to what extent we might see this work prefiguring recognisably modern and critical dispositions towards ethnography.

scholarly journals Islamist Exegesis of Q 3:110: The Islamic Doctrine of the Responsibility to Protect

2020 ◽  
Vol 37 (3-4) ◽  
pp. 24-49
Author(s):  
Brannon Wheeler
Keyword(s):  
Middle East ◽  
Responsibility To Protect ◽  
Member States ◽  
The World ◽  
Muslim Majority ◽  
New Perspective

Is there an Islamic version of the UN doctrine of the "Responsibility to Protect"? Are Muslims obligated to defend their own community, and to save the rest of the world from tyranny andoppression? The UN doctrine commits member states to protect people from certain types of harm, and specifically includes protecting populations from their own governments. If a comparable Islamic doctrine exists, it is especially ironic that the UN doctrine is so frequently applied to Muslim majority countries in the Middle East. This irony allows for a new perspective on the continuing conceptual and physical conflicts between western powers and states in the Middle East.

Kingship, Time, and Space: Historiography in Southeast Asia

2018 ◽  
Author(s):  
John K. Whitmore
Keyword(s):  
International Trade ◽  
Southeast Asia ◽  
Southeast Asian ◽  
Seventh Century ◽  
Time And Space ◽  
Trade Routes ◽  
Northern Vietnam ◽  
Royal Courts ◽  
Almost All ◽  
Second Category

This chapter demonstrates how the topic of Southeast Asian historiography divides itself into three fairly distinct categories that progress through this period. First, there was the epigraphy, — materials carved mainly into stone (but also metal). These were the main surviving forms of writing for almost all the classical polities that emerged in the region from the seventh century on. The second category consisted of writings on paper (or other materials like palm leaves) from the royal courts of two specific regions, eastern Java and northern Vietnam, during the eleventh through the fourteenth centuries. Finally, in the thirteenth and fourteenth centuries, as the international trade routes brought and reinforced universal ideologies deeper into the region, localities began to write their own histories and to integrate these histories into the grand cosmic schemes of these religions.

South Asia and Southeast Asia

2012 ◽  
Author(s):  
André Wink
Keyword(s):  
Southeast Asia ◽  
South Asia ◽  
Historical Context ◽  
Islamic World ◽  
Early Modernity ◽  
The World ◽  
The Mediterranean ◽  
Monsoon Winds

For many centuries, South Asia and Southeast Asia did not constitute two distinct regions of the world but one. This one region encompassed the bulk of the landmasses, islands and maritime spaces which were affected by the seasonal monsoon winds. Throughout its fertile and often extensive river plains it adopted recognizably similar patterns of culture and settled organization. Early geographers mostly referred to it as ‘India’. This article describes the expansion of agriculture and settled society; kings and Brahmans; a graveyard of cites in the Mediterranean that were centers of power and civilization geography and the world-historical context; the Indo-Islamic world; pathways to early modernity; and the effects of European imperialism.

Not by Power Alone

Worldview ◽  
1972 ◽  
Vol 15 (7) ◽  
pp. 15-16
Author(s):  
James Reston
Keyword(s):  
Middle East ◽  
South Asia ◽  
Roman Catholic ◽  
Moral Judgments ◽  
Contemporary History ◽  
Men And Women ◽  
The World

These are hard days for men and women who believe in the moral judgments of history and cling, for all our doubts, to the Christmas ideal of world unity and brotherhood.For there is no unity in the world at the end of 1971, and far from supporting the religious mission of peace and goodwill on earth, the saddest and bitterest quarrels of contemporary history are between Moslem and Hindu on the subcontinent of South Asia, between Jew and Arab in the Middle East and between Protestant and Roman Catholic in Ireland.

History as Memory: Alexander in South Asian Demotic Literature and Popular Media

2021 ◽  
Vol 9 (2) ◽  
pp. 157-188
Author(s):  
Syed Ejaz Hussain
Keyword(s):  
Popular Culture ◽  
South Asia ◽  
South Asian ◽  
Art History ◽  
Historical Memory ◽  
Popular Media ◽  
Nationalist Discourse ◽  
Present Essay ◽  
The World ◽  
The Media

Abstract The diversity and range of existing archives on the history and romance of Alexander have projected on him a multiplicity of images. Alexander’s conquests, military achievements, romance, myths, and legends have fascinated writers, scholars, historians, poets, filmmakers, the media, and designers of websites around the world. His invasion of India in 326 BCE left an indelible influence on Indian art, history, and literature. The present essay takes up a theme on which not much work has been done in modern scholarship. It focuses on the nature and diversity of the historical memory of Alexander in modern South Asia, particularly as reflected in modern Urdu and Hindi, the two major languages of the subcontinent. It also examines how Alexander is portrayed in popular culture and India’s nationalist discourse.

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