华人与伊斯兰教在爪哇的传播

国外学术界对东南亚伊斯兰化的研究经历了一个变化过程。70年代之前,多数学者侧重于探讨伊斯兰教由何处,如何传入东南亚。一般认为伊斯兰教或来自阿拉伯,或南印度的古吉拉特,或孟加拉。伊斯兰教是通过三种方式传入东南亚的:其一,由穆斯林商人传     

"窥园细看百卉动"——评《当代东南亚伊斯兰:发展与挑战》

东南亚伊斯兰是当代伊斯兰世界的一个特殊组成部分,<当代东南亚伊斯兰:发展与挑战>一书首次对其进行了全面介绍.该书围绕东南亚伊斯兰的本土化与现代化进程,对东南亚伊斯兰的发展历程予以了多学科视角下的评介,也对东南亚极端势力等影响当代东南亚伊斯兰发展的因素进行了审慎客观的论述.该书资料翔实,立论严谨,是一部具有学术价值的开创性著作.     

浅析非洲伊斯兰教与欧洲殖民主义的关系

非洲伊斯兰教系伊斯兰教传入非洲大陆之后同当地传统宗教文化长期碰撞与融合的产物,带有鲜明非洲特色。长期以来,非洲伊斯兰教与殖民主义的关系问题一直是学术界研究的热点之一。面对欧洲殖民主义的入侵,非洲伊斯兰教进行了顽强抵抗或非暴力抗争,在武力抵抗失败后一些穆斯林领导人选择同殖民主义者合作以求得生存与发展。殖民主义者的＂间接统...     

泛伊斯兰背景下“伊斯兰国”对东南亚的渗透

"伊斯兰国"是当前世界上最新型的恐怖主义组织,尤以强大的渗透力、狂热的吸引力、广泛的传播力而著称。在泛伊斯兰背景下,"伊斯兰国"恐怖组织的外溢效应很快波及印马菲泰等穆斯林人口众多的东南亚国家,使东南亚迅疾成为"伊斯兰国"渗透的主要地区之一。"伊斯兰国"通过招募成员、媒介宣传、设立分支机构等多种渗透方式在东南亚地区形成了严密的扩张网,使该地区面临着严峻的恐怖主义威胁,使东南亚国家的反恐工作面临极大的挑战。本研究就"伊斯兰国"在东南亚传播与扩张的主要方式、影响,以及东南亚国家的应对进行了必要的探讨。     

印尼伊斯兰教与基督教冲突的根源

冷战结束后 ,伊斯兰教复兴运动再次席卷穆斯林世界 ,伊斯兰势力在国际政治舞台上的作用 ,成为 2 0世纪末最重要的政治现象之一。伊斯兰复兴运动的东渐影响着东南亚局势的发展。印尼作为世界最大穆斯林国家 ,在世纪末遭受亚洲金融危机的重创 ,政治、经济和社会危机总爆发。民族宗教冲突是社会危机的突出表现之一 ,而伊斯兰教与基督教冲突又是宗教冲突的焦点。探讨印尼宗教冲突的根源 ,有助于了解印尼局势的发展 ;解决印尼宗教冲突 ,有利于东南亚地区的稳定 ,这是各国政府和学者共同关心的问题。     

论郑和与东南亚的伊斯兰教

郑和出身于穆斯林世家,他在国内从事多种伊斯兰教活动。关于郑和在海外传播伊斯兰教一事,中国史籍上没有涉及,但海外却有不少这方面的记载和传说。本文联系当时东南亚的社会背景介绍了海外有关记载,并分析了长期以来中外学者关于郑和在海外传播伊斯兰教的研究很少的原因。作者认为,七下西洋期间,郑和在完成明廷使命之余,在海外传播伊斯兰教是完全可能的。海外有关的记载和传说,固然尚待进一步考证,但毕竟为我们提供了十分宝贵的线索, 有助于我们了解郑和下西洋的全面情况,尤其是他在15世纪东南亚伊斯兰教发展过程中的作用。如事实确凿,这也是中国与东南亚文化交流的组成部分。     

美西战争与美国向东南亚地缘政治扩张的历史脉络

美国利用美西战争从菲律宾到东南亚的扩张是划时代的历史事件。在地缘政治上,它是美国国内外相辅相成与相反相成关系形成合力的体现。美国进攻菲律宾与菲律宾所居地理环境、国内政治、地缘政治关系、地缘政治动机和地缘政治格局等相关。美国从东南亚到亚太的地缘政治布局是从菲律宾到整个东南亚、亚太和中国三重纵横关系入手的,其运行是先布点后连线再占面,终使其地缘战略空间从东亚大陆广延到太平洋、印度洋并穿连大西洋甚或北冰洋。它对世界地缘政治型态、性质、价值和空间关系变化的深远影响至今犹然。现今,在应对美国不论是重返东南亚或亚太还是推行再平衡战略的挑战中,探溯美国利用美西战争从东南亚扩张到亚太的地缘政治和战略历程,不仅可填补国内对此研究之空白,而且可能有着重要的引鉴价值。     

伊斯兰教与东南亚国家现代化关系刍议

东南亚是世界穆斯林人口最多的地区之一,伊斯兰教对穆斯林占人口多数的印尼、马来西亚和文莱的现代化进程产生深刻影响,也对穆斯林人口占少数的新加坡、泰国和菲律宾现代化进程产生一定影响.本文认为由于伊斯兰国家的政治制度、经济发展水平、教育程度、社会结构、国际环境不同,伊斯兰与现代化的关系是多样的,不仅中东和东南亚地区伊斯兰与现代化的关系有较大不同,而且东南亚国家间亦有较大差别,表现出伊斯兰与现代化关系的多样性.     

嬗变中的东南亚伊斯兰教育

伊斯兰教育是东南亚国家教育体制的一个重要组成部分.长期以来,伊斯兰学校在传承伊斯兰宗教文化、维系东南亚伊斯兰社会方面发挥着重要的作用.20世纪以来,随着东南亚国家向现代化与世俗化的转变,东南亚伊斯兰教育也从传统的宗教教育逐渐向以宗教教育与世俗教育并重的教育体制转变.近年来,随着伊斯兰极端主义势力在东南亚地区的复兴,以瓦哈比派教义为中心的原教旨主义思想也逐渐蔓延渗透到东南亚的伊斯兰学校,有的伊斯兰学校甚至成为传播伊斯兰原教旨主义意识形态的基地与中心,严重威胁该地区的稳定与安全.当代东南亚伊斯兰教育的发展及其政治走向,已经引起学术界与国际社会的普遍关注.     

东南亚恐怖主义的层累构造与演化逻辑

东南亚恐怖主义的形成有其特殊条件,是多种矛盾层累式构造的结果。东南亚各国历史上复杂的政治经济结构、族群社会结构带来的社会矛盾和族群矛盾构成了东南亚恐怖主义的基座。伊斯兰复兴运动衍生的极端伊斯兰意识形态以及基地组织在东南亚的扩散和"演进"成为东南亚恐怖主义成长的关键因素。美国发动的全球反恐战争给穆斯林带来选择困境,爱好和平的穆斯林同样需要抵制西方社会对伊斯兰教"污名化"的侵袭,反而为极端组织的成长提供了生命力。因为情势的不同,东南亚各国的反恐陷入集体行动的困境,固化了层累式构造的矛盾,影响了反恐行动与反恐合作。     

论菲律宾穆斯林群体的性质和影响

菲律宾穆斯林具有特殊的部族集团属性,这是群体在形成过程中与外界各种势力互动的结果,也是其内部文化演化的产物.菲律宾穆斯林的这一属性决定了部族认同与伊斯兰认同交替主导群体意识,极大地影响了其与北方天主教徒的交往与互动模式,进而决定了连延多年的南部穆斯林反抗运动必将在分与合、离散与统一间徘徊.     

From Ancient to Modern Times: A Retrospective of Japan's Relationship with the Middle East

After the terrorist attacks of 11 September 2001, interest in the Middle East and Islam has surged in Japan as well as the rest of the world. This marks the third time in modern history that there has been such a surge in interest in the region. The first oil crisis in 1973 and the Gulf War in 1991 had prompted the other occasions. On the previous occasions, the interest had been fleeting and had not had any lasting effect on the economic and political trends of Japan. In this article, Akira Mizuguchi, senior research fellow at the Middle East Institute of Japan, reflects on Japan's relationship with Islam. In a world of increasing globalization, the role of the nation state is changing. He considers whether Japanese interests within the framework of the nation state should determine strategies for energy, which has an enormous impact on economic activity. Also, he ponders on the best way to respond to the various social problems arising from the increase in multicultural friction.     

试析爪哇伊斯兰教的和谐价值观

印尼是世界上穆斯林最多的国家,但是大部分印尼人尤其是爪哇人信奉的伊斯兰教有别于其他国家或地区,即带有浓厚爪哇特色的伊斯兰教,是伊斯兰教与爪哇原始文化以及印度文化相结合而成的爪哇伊斯兰教。爪哇伊斯兰教强调的是实现内心或精神和谐以及社会和谐的价值观,但现实的印尼社会却与“和谐”相距甚远,所以爪哇伊斯兰教所崇尚和追求的只能说是理想中的和谐。     

Islam–science relation from the perspective of post-revolutionary Iranian religious intellectuals

Throughout Islamic history, various arguments have been raised by Muslim scholars concerning how the Quran and scientific knowledge are related to one another. This paper seeks to examine how contemporary Iranian religious intellectuals (rowshanfekrān-e-dīnī) have dealt with the question of the compatibility or incompatibility between Islam and science. In particular, the paper focuses on the writings of two of the most significant reformers of the post-revolutionary era, namely Abdolkarim Soroush and Muhammad Mujtahed Shabestari, concerning the relation between science and religion. The paper also examines the extent to which the ideas of these two thinkers about the relation between Islam and science reflect those of pre-modern and modern Muslim scholars. To do so, I first examine various pre-modern and modern discourses within the Islamic tradition about Islam–science relation as well as the scientific exegesis of the Quran, and then investigate the extent to which Soroush’s and Shabestari’s perspectives are related to such discourses. The central argument of the paper is that the theories proposed by Soroush and Shabestari significantly differ from the views of those modern and pre-modern Muslim scholars who attempt to argue in favour of the dichotomous view that Islam is either compatible or incompatible with scientific knowledge.     

Islam in Indonesia: Its History,Development and Future Challenges

In Indonesian history, Islamic groups have always played an important political role. Jusuf Wanandi, co-founder of the Centre for Strategic and International Studies (CSIS), Jakarta, states that most of these groups are moderate, tolerant and democratic. In the past few years, however, radical and extreme groups of Muslims have emerged and to some degree have set the agenda in the country with their extreme political interpretation of Islam. The depth of political and economic crises, and the weakness of the national government to resolve the crises have complicated the positive development of Islam in Indonesia. This is the biggest challenge facing young Muslim leaders. If they should succeed, which is quite likely, Indonesia's Islam could become the model for political Islam around the world. Wanandi concludes that this will be Indonesia's biggest contribution against global terrorism.     

Establishing an Islamic niche in Kazakhstan: Musylman Publishing House and its publications

There has been an increase in Muslim piety and practice in Kazakhstan since the fall of the Soviet Union. Much of this increase is due to the efforts of members of the piety movement in Kazakhstan, who preach and publish about Islam in an effort to inspire more Kazakhs to embrace a particular vision of Islam emphasizing daily prayer, modest dress and condemnation of saint and ancestor veneration. From its humble beginnings as a press primarily publishing translations of short books on Islam, Musylman Publishing House has grown to become an influential Islamic press in Kazakhstan. Building on observations at the Musylman Publishing House editorial office and interviews with its staff, this essay examines the history and publications of Musylman Publishing House. It is argued that the publishing strategy directed by Qayrat Isa, the owner and chief editor of Musylman Publishing House, has been a conscious effort to establish, expand and consolidate a publishing niche for the piety movement in Kazakhstan. The result of this strategy has been the establishment of a readership that no longer simply reads about Islam, but actively preaches to others and contributes articles and books to Musylman Publishing House, creating a self-sustaining piety movement.     

The centrality of Central Asia

Abstract

This paper poses some questions about how Central Asia fits into world history. The questions arise from my attempt to study world history as a world system. From this perspective, as one nonspecialist addressing other nonspecialists, Central Asia appears as a sort of black hole in the middle of the world. Little is known or said about it by those who focus on the geographically outlying civilizations of China, India, Persia, Islam, and Europe—including Russia. Even world historians see only some migrants or invaders who periodically emerge from Central Asia to impinge on these civilizations and the world history they make. Historians of art and religion view Central Asia as a sort of dark space through which cultural achievements moved from one civilization to another. At best, they see Central Asia itself as a dark tabula rasa on which itinerant monks, mullahs, and artists from these allegedly civilized areas left their marks. Now their remains can be admired in a thousand Buddha caves and mosques spread through Central Asia. Or they have been deposited in museums spread through the cultural capitals of the West and Japan after their “discoverers” unearthed them, crated them up, and carted them away.     

Islam,Islamism, and Post‐Islamism: Rediscovering Politics after the War on Terror

Over the past twenty years, an influential body of conservative scholarship has focused on the alleged conflict between Islam and the West. Following widespread criticism of this scholarship, a number of commentators have revived its core assumptions to claim that the real conflict is between liberal democracy within Muslim societies and the political ideology of Islamism. In this article we trace the evolution of this scholarship, and suggest that recent empirical developments in the Muslim world suggest the potential for post‐Islamist parties to successfully adapt to the demands of democratic competition within Muslim societies. In this context, the emerging conflict is not between Islam and the West, or Islamism and the West, but between two very different discursive practices within the Muslim world that invoke Islam for radically different purposes. A traveler enters the world into which he travels, but a tourist brings his own world with him and never sees the one he's in. ¹      

SAYS TUKA

This article discusses and provides examples of the revolutionary poetry of Tukaram (“Tuka”), the seventeenth-century writer who represented the culmination of three centuries of a radical bhakti (devotional) movement that aimed to bring together women and men of low caste to proclaim their equality and reject Brahmanic ritualism and caste hierarchy. The backdrop to this discussion of Tuka's songs is the recent reassessment of the fifteenth to seventeenth centuries in India–an era of Muslim rule and linkages to the modern world through Islam– as an “early modern” period of time.     

From Islamic Radicalism to Islamic Capitalism: The Promises and Predicaments of Turkish-Islamic Entrepreneurship in a Capitalist System (The Case of İGİAD)

The rise of Turkish Islamic capitalism, and with it an Islamic bourgeoisie and the accompanying lifestyle has profound implications for the Muslim world, since the Turkish Muslims have been backed by a relatively successful democratic and liberal system that has allowed them to integrate more easily into the global system. Focusing mainly on the members of the Islamic-oriented Association of Economic Entrepreneurship and Business Ethics (?G?AD), the aim of this article is to demonstrate the inherent (in)compatibility and contradictions between Islam and capitalism in contemporary Turkey, and by extension in the Muslim world. From the start, for the Turkish Muslim bourgeoisie, the burning questions were ‘how to earn’ and, more importantly, ‘how to consume’ within a capitalist system while still not transgressing Islamic boundaries. In order to overcome these challenges, the article argues that, rather than creating an ‘alternative Islamic economic system’, Islamic actors have reduced – in some cases, even eliminated – this discursive and ideological tension between Islam and capitalism by (a) trying to introduce Islamic morality into capitalism and (b) redefining both Islam and capitalism. Through these mechanisms they have also broadened and deepened Turkish modernity.