User Tools

Site Tools

Trace:
islam_civilsociety

Differences

This shows you the differences between two versions of the page.

Link to this comparison view

Both sides previous revisionPrevious revision
Next revision		Previous revision
islam_civilsociety [2021/12/14 07:18] – [PERIHAL BUKU] sazliislam_civilsociety [2023/09/08 10:58] (kini) – [Dirujuk oleh] sazli
Line 1: Line 1:
-====== Petikan Buku: Islam and Civil Society in Southeast Asia ======+====== Petikan Buku: Islam and Civil Society in Southeast Asia (m.s.76-88) ====== 
 +.....
  
-===== PART II: THE MALAYSIAN EXPERIENCE: ISLAMIZATION, THE MUSLIM COMMUNITY, AND INTER-ETHNIC RELATIONS (5. Islamization and the Emerging Civil Society in Malaysia: A Case Study, by Sharifah Zaleha Syed Hassan, author) =====+===== PART II: THE MALAYSIAN EXPERIENCE: ISLAMIZATION, THE MUSLIM COMMUNITY, AND INTER-ETHNIC RELATIONS =====
 ..... .....
 +
 +===== 5. Islamization and the Emerging Civil Society in Malaysia: A Case Study, by Sharifah Zaleha Syed Hassan, author =====
 +
 +===== Dirujuk oleh =====
 +
 +  * [[pembangunan_bbb|Pembangunan Bandar Baru Bangi]]
 +  * [[surau_masjid_bbb|Surau dan Masjid di Bandar Baru Bangi (1975)]]
 +
 +==== INTRODUCTION ====
 +
 +In Malaysia, the Islamic resurgence of the 1970s, without doubt, is one of the autonomous forces that has contributed to the expansion of civil society. Responding to the call for a greater representation of Islamic 
 +values, norms, and identity in society, a large segment of the urban-based Malay middle class joined several religion-oriented new social movements which arose to challenge the basic premises of the state project of official 
 +nationalism, as well as to draw the public's attention to what Sheila Nair described as "the loss of religiosity and spiritual values among the state actors" (Nair 1999, p. 96). However, scholarly treatment of the phenomenon 
 +in relation to civil society formation tends to focus on the civic activities of major Islamic organizations, namely, the Muslim Youth Movement of Malaysia (Angkatan Belia Islam Malaysia (ABIM)), the Jemaah Tabligh, 
 +and the banned Jemaah Darul Arqam, or Al Arqam in short. No doubt these national level organizations have played a crucial role in empowering and activating Muslims into participatory and political action. However, their emergence in Malaysia is but only one aspect of the Islamization process. The state, political parties, individual ulama and populist imam also participate in the process by promoting their own Islamization agenda. In other words, while it is not wrong to associate Islamization with the emergence of major Islamic organizations, it is also useful to consider those community-based religious organizations that have sprung up in the urban areas as they are also instrumental in instilling Islamically informed civic virtues among the people. 
 +
 +To date, very little has been said about this aspect of Islamization and its consequences for the evolution of civil society in Malaysia. This chapter hopes to fill this gap by examining the micro-processes of Islamization in an urban community in Malaysia as an example of civil society formation in the Islamic context. Drawing on data gathered in my current research on the social history of Bandar Baru Bangi, a new town in the state of Selangor, Malaysia, the chapter will first provide an overview of the history and thrusts of Islamization in the country. It then discusses the direction and features of the Islamization process as it unfolds in the community concerned and how Islamization helps restructure social relations among people on the basis of civic principles. The chapter 
 +concludes by highlighting the essential characteristics of socio-religious organization as a form of civil society that is evolving in Bandar Baru Bangi.
  
 ==== ISLAMIZATION IN MALAYSIA: AN OVERVIEW ==== ==== ISLAMIZATION IN MALAYSIA: AN OVERVIEW ====
Line 22: Line 41:
 through education (tarbiyah) and mission work (dakwah). The Al Arqam movement established in 1968, and banned in 1994, envisioned the restoration of the ideal Islamic society that once flourished during Prophet Mohammed's time. Islamization to the movement meant progressive discovery of the self, society, and mankind which could be realized if Muslims were to relocate themselves in Islamic villages or communes. The Jemaah Tabligh, which originated in India and which had been in existence in Malaysia since the 1950s, focused on the spiritual development of individual Muslims. This loosely structured organization made it obligatory for its members, mostly men, to spread the Islamic message of moral solidarity among Muslims through tabligh activities. through education (tarbiyah) and mission work (dakwah). The Al Arqam movement established in 1968, and banned in 1994, envisioned the restoration of the ideal Islamic society that once flourished during Prophet Mohammed's time. Islamization to the movement meant progressive discovery of the self, society, and mankind which could be realized if Muslims were to relocate themselves in Islamic villages or communes. The Jemaah Tabligh, which originated in India and which had been in existence in Malaysia since the 1950s, focused on the spiritual development of individual Muslims. This loosely structured organization made it obligatory for its members, mostly men, to spread the Islamic message of moral solidarity among Muslims through tabligh activities.
  
-Although the resurgents did not employ sophisticated language to urge for greater Islamization of Malaysian society, their call did not go unheeded by the masses and Malay-dominated political parties, namely the Pan- +Although the resurgents did not employ sophisticated language to urge for greater Islamization of Malaysian society, their call did not go unheeded by the masses and Malay-dominated political parties, namely the Pan-Malaysian Islamic Party (Parti Islam Se-Malaysia or PAS) and the United Malays National Organization (UMNO). Their religious consciousness stirred by the resurgents, Malays in both rural and urban areas started to 
-Malaysian Islamic Party (Parti Islam Se-Malaysia or PAS) and the United Malays National Organization (UMNO). Their religious consciousness stirred by the resurgents, Malays in both rural and urban areas started to +
 observe the Islamic dress code, refrained from consuming food prepared by non-Malays, avoided food products believed to contain substances that were forbidden to Muslims, performed the solat (prayers) more regularly,  observe the Islamic dress code, refrained from consuming food prepared by non-Malays, avoided food products believed to contain substances that were forbidden to Muslims, performed the solat (prayers) more regularly, 
 and a host of other things. PAS, which had been clear right from the time of its establishment in 1951 of its desire for the Islamization of society, responded by reinforcing the resurgents' call to return to Islam. Its opponent, UMNO, the most influential member of the National Front, the ruling party in Malaysia, attempted to strike chords with the resurgents by paying more attention to Islam. Its Islamization programme ranged from the use  and a host of other things. PAS, which had been clear right from the time of its establishment in 1951 of its desire for the Islamization of society, responded by reinforcing the resurgents' call to return to Islam. Its opponent, UMNO, the most influential member of the National Front, the ruling party in Malaysia, attempted to strike chords with the resurgents by paying more attention to Islam. Its Islamization programme ranged from the use 
Line 103: Line 121:
 the surau people and the PKIAN to establish and maintain a widely-based community management system should be appreciated. They also espouse an Islamic economic and human development strategy which is concerned with harmonizing religious beliefs with the urban economy and urbanism rather than one which is biased towards existing political parties. More importantly, they articulate the view that working for religious and social reforms can and should be done through peaceful means; and that if Malaysian society were to survive in this age of rapid  the surau people and the PKIAN to establish and maintain a widely-based community management system should be appreciated. They also espouse an Islamic economic and human development strategy which is concerned with harmonizing religious beliefs with the urban economy and urbanism rather than one which is biased towards existing political parties. More importantly, they articulate the view that working for religious and social reforms can and should be done through peaceful means; and that if Malaysian society were to survive in this age of rapid 
 development, then the country should consider resolving issues of identity, resource management, and lifestyle as foremost in its agenda for development.  development, then the country should consider resolving issues of identity, resource management, and lifestyle as foremost in its agenda for development. 
 +
 +==== Notes ====
 +
 +I would like to express my utmost gratitude and thanks to Professor Hisako Nakamura of the Faculty of International Studies, Bunkyo University, Japan for her invaluable comments on my paper. Wherever possible I have incorporated her comments. I am, however, solely responsible for any shortcomings.
 +
 +==== References ====
 +
 +Chandra Muzaffar.
 +  * Islamic Resurgence in Malaysia. Petaling Jaya: Fajar Bakti, 1987. 
 +
 +Esposito, John L. and John O. Voll.
 +  * Islam and Democracy. New York & Oxford: Oxford University Press, 1996. 
 +
 +Ignas Kleden.
 +  * "Double Challenge For Civil Society: Notes on Post-Soeharto Politics". Paper presented at the "International Symposium on the Challenges of Japanese Studies in Asia at the Turn of the Century. In Search of Asian Civil Society in the Third Millennium: Comparative Perspectives on the Development of Civil Society in Japan and Indonesia", University of Indonesia, Jakarta, 28—29 June 1999. 
 +
 +Kessler, Clive S.
 +  * "Masyarakat Madani Dengan Kuasa Pemerintah: Konteks Global, Prospek Malaysia". Pemikir 6 (1996): 70-96. 
 +
 +Lariif-Beatrix, Asma.
 +  * "Religions, Images and Ideology: The Symbolic Archaeology of Democracy". In Political Culture: The Challenge of Modernization, edited by M. Pathmanathan and Robert Haas, pp. 59—84. Kuala Lumpur: Centre For Policy Sciences and Friederich Naumann Foundation (Germany), 1991. 
 +
 +Lim Teck Ghee.
 +  * "Non-Governmental Organizations and Human Development: The ASEAN Experience". In Reflections on Development in Southeast Asia, edited by Lim Teck Ghee, pp. 160—91. Singapore: ISEAS, 1988.
 +
 +Nagata, Judith.
 +  * The Reflowering of Malaysian Islam: Modern Religious Radicals and Their Roots. Vancouver: University of British Columbia Press, 1984.
 +  * 'How to Become Islamic Without Being an Islamic State: Contested Models of Development in Malaysia". In Islam, Globalization and Postmodernity, edited by Akber Ahmed and Donnan Hastings. London: Routledge, 1994. 
 +
 +Nair, Sheila.
 +  * "Constructing Civil Society in Malaysia: Nationalism, Hegemony and Resistance". In Rethinking Malaysia, edited by Abdul Rahman Hj. Embong. Kuala Lumpur: Malaysian Social Science Association, 1999. 
 +
 +Saliha Hassan.
 +  * "Peranan Badan Kerajaan Dalam Pembentukan Masyarakat Madani". In Masyarakat Madani: Satu Tinjauan Awal, pp. 77—88. Kuala Lumpur: MINDS, 1996.
 +  * "State Response to Islam-Oriented Non-Governmental Organizations in Malaysia". Paper presented at the Second International Workshop on "Islamic Revivalism and State Response: The Experiences of Malaysia, Indonesia and Brunei" ISEAS, Singapore, 2—3 December 1997. 
 +
 +Sloane, Patricia.
 +  * Islam, Modernity and Entrepreneurship Among the Malays. London: Macmillan Press Ltd, 1999. 
 +
 +Sharifah Zaleha Syed Hassan.
 +  * 'Islamic Resurgence in Malaysia: The Arguments of Governmental and Non-Governmental Organizations". Journal For Islamic Studies 13 (1993): 101-20.
 +  * "Mosques and Surau in Malaysia". ISIM Newsletter, June 1999, p.9.
 +  * "Surau and the Urban Ummat: The Case of Bandar Baru Bangi". Paper presented at the Second International Malaysian Studies Conference, University of Malaya, Kuala Lumpur, 2—4 August 1999. 
 +
 +Yamamoto, Tadashi.
 +  * Emerging Civil Society in the Asia Pacific Community. Singapore: ISEAS, 1996. 
 +
 +Zainah Anwar.
 +  * Dakwah Among the Students: Islamic Revivalism in Malaysia. Kuala Lumpur: Pelanduk Publications, 1987.
  
 ==== PERIHAL BUKU ==== ==== PERIHAL BUKU ====
  
 ^ Kulit ^ Judul ^ Perihal ^ ^ Kulit ^ Judul ^ Perihal ^
-| [[https://bookshop.iseas.edu.sg/publication/1572|{{:gambar:sisea23.jpg?400|Islam and Civil Society in Southeast Asia}}]] | [[https://bookshop.iseas.edu.sg/publication/1572|Islam and Civil Society in Southeast Asia]] \\ Sharon Siddique, Omar Farouk Bajunid, Mitsuo Nakamura, editors (Institute of Southeast Asian Studies (ISEAS) / Sasakawa Peace Foundation, 2001) | //"The Islamic world, often regarded as an anathema to civil society, in fact has rich traditions of associational life pursuing common good. These religious resources have been reinterpreted for the enhancement of civic virtues and participatory politics in contemporary context, that is, democratization. Such pioneering efforts have been clearly observable in Muslim Southeast Asia. In November 1999, the Sasakawa Peace Foundation invited ten Muslim activists and scholars from the region to Japan for exchanging views and experiences among themselves and with Japanese participants. Here their papers and discussions are compiled into a book, Islam and Civil Society in Southeast Asia."// \\ \\ Sumber makalah penuh: [[https://books.google.com.my/books?id=JzBzBwAAQBAJ&pg=PA76|Islamization and the Emerging Civil Society in Malaysia: A Case Study, by Sharifah Zaleha Syed Hassan (m.s.76-88)]] |+| [[https://bookshop.iseas.edu.sg/publication/1572|{{:gambar:sisea23.jpg?800|Islam and Civil Society in Southeast Asia}}]] | [[https://bookshop.iseas.edu.sg/publication/1572|Islam and Civil Society in Southeast Asia]] \\ Sharon Siddique, Omar Farouk Bajunid, Mitsuo Nakamura, editors (Institute of Southeast Asian Studies (ISEAS) / Sasakawa Peace Foundation, 2001) | //"The Islamic world, often regarded as an anathema to civil society, in fact has rich traditions of associational life pursuing common good. These religious resources have been reinterpreted for the enhancement of civic virtues and participatory politics in contemporary context, that is, democratization. Such pioneering efforts have been clearly observable in Muslim Southeast Asia. In November 1999, the Sasakawa Peace Foundation invited ten Muslim activists and scholars from the region to Japan for exchanging views and experiences among themselves and with Japanese participants. Here their papers and discussions are compiled into a book, Islam and Civil Society in Southeast Asia."// \\ \\ Sumber makalah penuh: [[https://books.google.com.my/books?id=JzBzBwAAQBAJ&pg=PA76|Islamization and the Emerging Civil Society in Malaysia: A Case Study, by Sharifah Zaleha Syed Hassan (m.s.76-88)]] |
  
islam_civilsociety.1639437509.txt.gz · Last modified: 2021/12/14 07:18 by sazli