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The decolonization of Indonesia, the world's most populous Muslim country, was seen by up to half of the population as a religious struggle. Utilizing a combination of oral history and archival research, Kevin W. Fogg presents a new understanding of the Indonesian revolution and of Islam as a revolutionary ideology.
“. . . to suddenly discover yourself existing . . . .” Our Stories: An Introduction to South Asian America is an anthology rooted in community. Bringing together the voices of sixty-four authors—including a wide range of scholars, artists, journalists, and community members—Our Stories weaves together the myriad histories, experiences, perspectives, and identities that make up the South Asian American community. This volume consists of ten chapters that explore both the history of South Asian America, spanning from the 1780s through the present day, and various aspects of the South Asian American experience, from civic engagement to family. Each chapter offers stories of struggle, resistance, inspiration, and joy that disrupt dominant narratives that have erased South Asian Americans’ role in U.S. history and made restrictions on our belonging. By combining these narratives, Our Stories illustrates the diversity, vibrancy, and power of the South Asian American community.
The Chinese in Indonesia form a significant minority of about three percent of the population, and have played a disproportionately important role in the country. Given that Chinese Indonesians are not seen as indigenous to the country and are consistently defined against Indonesian nationalism, most studies on the community concentrate on examining their ambivalent position as Indonesia's perennial "internal outsider." Chinese Indonesians Reassessed argues for the need to dislodge this narrow nationalistic approach and adopt fresh perspectives which acknowledge the full complexity of ethnic relations within the country. The focus of the book extends beyond Java to explore the historical dev...
This book studies the political and institutional project of Al-Qur’an dan Terjemahnya, the official translation of the Qurʾān into Indonesian by the Indonesian government. It investigates how the translation was produced and presented, and how it is read, as well as considering the implications of the state’s involvement in such a work. Lukman analyses the politicisation of the Qurʾān commentary through discussion of how the tafsīr mechanism functions in this version, weighing up the translation’s dual constraints: the growing political context, on the one hand, and the tafsīr tradition on the other. In doing so, the book pays attention to three key areas: the production phase, the textual material, and the reception of the translation by readers. This book will be of value to scholars with an interest in tafsīr studies, modern and Southeast Asian or Indonesian tafsīr sub-fields, the study of Qurʾān translations, and Indonesian politics and religion more broadly.
Contesting Indonesia explains Islamist, separatist and communal violence across Indonesian history since 1945. In a sweeping argument that connects endemic violence to a national narrative, Kirsten E. Schulze finds that the outbreak of violence is related to competing local notions of the national imaginary as well as contentious belonging. Through detailed examination of six case studies: the Darul Islam rebellions, Jemaah Islamiyah's jihad, and the conflicts in East Timor, Aceh, Poso, and Ambon, Schulze argues that violence was more likely to occur in places that are on the geographic, ideological, ethnic, and religious periphery of the Indonesian state; that violence by non-state actors was most protracted in locations where there was a well-established alternative national imaginary supported by an alternative historical narrative; and that violence by the state was most likely in places where the state had a significant territorial interest. Drawing on a vast collection of interviews and archival and published sources, Contesting Indonesia provides a new understanding of the history of violence across the Indonesian archipelago.
. . . The meaning of the phrase “Islam is socialist in nature” merely acts as a categorisation into a particular system of society based on the features that characterise it as socialist. Those who are against Islam being considered as socialist either do not understand the meaning of certain words or want to uphold the current capitalist system. This book, by the preeminent Malaysian sociologist, Professor Dr Syed Hussein Alatas, is the translation of the Malay Islam dan Sosialisme (Petaling Jaya, Gerakbudaya, 2020), which first appeared in 1976 as Islam dan Sosialisma (Pulau Pinang, Seruan Masa). Despite its size, the book covers important and critical issues, including the relationship between religion and socialism, the different types of socialism, as well as the public’s unease about the similarities and differences between socialism and communism. Most importantly, Professor Alatas calls upon us to fight the injustices of capitalism. More than 40 years after its original publication, his ideas are still relevant today.
During World War II, the United States earned the nickname "the arsenal of democracy" due to its sheer productive output, which included over 3,000,000 trucks and jeeps, 86,000 tanks, 6,750 naval platforms, 300,000 aircraft of all types. It was also the arsenal of democracy in a second sense, as a large portion of that hardware was supplied to countries fighting fascism. When Franklin D. Roosevelt introduced the Lend-Lease Act, Allied countries of the antifascist coalition were supplied with aid, hardware, and food. Beyond material aid, the United States also hosted and trained over 20,000 foreign pilots and aircrew between 1941 and 1945. This book presents the history of one such training p...
Examines how law regulates religion and explores the influence of world religions on the legal systems in Asia, including how religion responds to such regulations. It looks at underlying norms influencing state regulation of religion, and the challenges emerging from such regulation.
According to some observers, Southeast Asian Islam is undergoing a conservative turn. This means voices that champion humanist, progressive or moderate ideas are located on the fringes of society. Is this assessment accurate for a region that used to be known for promoting the “smiling face of Islam”? Alternative Voices in Muslim Southeast Asia examines the challenges facing progressive voices in Indonesia, Malaysia and Singapore today. It examines their discourses, which delve into how multiculturalism and secularism are the way forward for the diverse societies of these three countries. Moreover, it analyses the avenues employed by these voices in articulating their views amidst the do...