Southeast Asian Labor in the Middle East

2019 ◽  
pp. 81-100
Author(s):  
Charles W. Stahl
Keyword(s):  
Middle East ◽  
Southeast Asian

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>

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 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.  

scholarly journals Junks to Mare Clausum: China-Maluku Connections in the Spice Wars, 1607–1622

Itinerario ◽  
2020 ◽  
Vol 44 (1) ◽  
pp. 196-225
Author(s):  
Guanmian Xu
Keyword(s):  
Middle East ◽  
Indian Ocean ◽  
East Asian ◽  
Southeast Asian ◽  
Dutch Republic ◽  
Global History ◽  
European Expansion ◽  
History Of ◽  
The Indian Ocean ◽  
The Way

AbstractMuch more globally entangled than many global historians used to think, the so-called Spice Wars were not only a story of European expansion and Southeast Asian interaction, but had an inextricable northern link leading all the way to China. From the capture of a Chinese junk serving the Spaniards in Ternate by Cornelis Matelief in 1607, to the completion of the first manuscript of the incense compendium (Xiangsheng) by Zhou Jiazhou in Jiangnan in 1618, and eventually to the proposal of the strange monopoly policy by Jan Pieterszoon Coen to the Heeren XVII (Gentlemen Seventeen) in the Dutch Republic in 1622, these seemingly irrelevant events are in fact the fragments of an untold global history of cloves which was not westward bound to the Indian Ocean, the Middle East, and Europe, but northward linked with the East Asian world via the Manila route.

Oil Refining and Product Marketing Developments in Southeast Asia

1992 ◽  
Vol 10 (2) ◽  
pp. 69-78
Author(s):  
A.M. Szabó
Keyword(s):  
Economic Growth ◽  
Middle East ◽  
Southeast Asia ◽  
Southeast Asian ◽  
Asia Pacific ◽  
Oil Refining ◽  
Profit Margins ◽  
Oil Market ◽  
Regional Production ◽  
Pacific Country

Views on the future are based on supplies from a relatively stable Middle East and continued economic growth in the southeast Asian and Pacific countries. Under these circumstances the oil market for the Association of Southeast Asian Nations (ASEAN) will expand considerably during the decade of the 90's. Pacific country demand, 5.92 MMB/D, in 1990 is likely to grow to 7.06 MMB/D in 2000. Regional production could supply about 40% of this. The Asia-Pacific shortage of refining capacity could lead to high regional refined product prices and healthy refining profit margins.

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.

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.

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