islam_civilsociety
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islam_civilsociety [2021/12/14 07:18] – [PERIHAL BUKU] sazli | islam_civilsociety [2023/09/08 10:58] (kini) – [Dirujuk oleh] sazli | ||
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- | ====== 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, | + | ===== PART II: THE MALAYSIAN EXPERIENCE: ISLAMIZATION, |
..... | ..... | ||
+ | |||
+ | ===== 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, | ||
+ | in relation to civil society formation tends to focus on the civic activities of major Islamic organizations, | ||
+ | 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, | ||
+ | |||
+ | 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 ==== | ||
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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' | 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' | ||
- | 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' | 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' | ||
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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, | 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, | ||
development, | 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. | ||
+ | * " | ||
+ | |||
+ | Kessler, Clive S. | ||
+ | * " | ||
+ | |||
+ | Lariif-Beatrix, | ||
+ | * " | ||
+ | |||
+ | Lim Teck Ghee. | ||
+ | * " | ||
+ | |||
+ | 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" | ||
+ | |||
+ | Nair, Sheila. | ||
+ | * " | ||
+ | |||
+ | Saliha Hassan. | ||
+ | * " | ||
+ | * "State Response to Islam-Oriented Non-Governmental Organizations in Malaysia" | ||
+ | |||
+ | Sloane, Patricia. | ||
+ | * Islam, Modernity and Entrepreneurship Among the Malays. London: Macmillan Press Ltd, 1999. | ||
+ | |||
+ | Sharifah Zaleha Syed Hassan. | ||
+ | * ' | ||
+ | * " | ||
+ | * "Surau and the Urban Ummat: The Case of Bandar Baru Bangi" | ||
+ | |||
+ | 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, | ||
==== PERIHAL BUKU ==== | ==== PERIHAL BUKU ==== |
islam_civilsociety.1639437539.txt.gz · Last modified: 2021/12/14 07:18 by sazli