Kushimoto Hiroko

<p>Malaysia has observed remarkable social change since the 1970s as a result of Islamic revival (dakwah movement). Some previous studies have described the social change as "Islamization" by attributing the change through the policies under the Mahathir's government that integrated Islamic elements into various aspects of official administration, such as the establishment of Islamic banking systems and enhancement of Islamic judicial system. With these policies, Malaysia's progress in terms of Islam was hailed as a result of "Islamization policy." However, the meaning of "Islamization" has not been explicitly discussed. Because of the lack of discussion, previous studies give impression that as if there is a single direction toward something "more Islamic," even though it is obvious that Muslim have various interpretations about what is "Islamic." Thus this study aims to reconsider the concept of "Islamization" by investigating how the interpretation of Islamic terms has changed under the banner of "Islamization." </p><p>As a case study, this paper focuses on the content of textbooks for the subject of "Islamic education" in Malaysian secondary schools. The subject was introduced

The role and status of religious authority needs to be read into Malaysian political history over the past fifty years. During this period as the Malaysian state constructed its national identity and plotted its policy course, the role of Islam and religious leaders became an important point of debate. It is within this context that this article considers the independence and autonomy of Malaysian Muslim religious leaders. Traditional religious authority in Malaysia finds its underpinnings largely in the institutions of Islamic learning locally known as pondoks, which are a community of students of Islam under the directions of a religious leader, ulama (also often known as a Tok Guru). However as the state consolidated their control over these religious leaders whom were co-opted into the state apparatus, by employment and education at state universities, their social significance has been destabilized. In the wake of this compromised sociopolitical and religious position alternative sources of authoritative Islamic teachings have emerged in recent years such as the Tablighi Jama'at discussed in this article.

〈特集〉グローバル時代の地域をみる眼差し: 二組の事例研究から: 第1部スーフィズムと聖者崇敬におけるネットワーク形成の現在

本稿の目的は、20 世紀半ばのマラヤ(マレーシア)を事例に、アズハル機構の近代化とアズハル留学の主流化がイスラーム宗教学校の近代化に直接的、間接的に深く関連してきたことを明らかにすることである。スンナ派イスラームの知の拠点であるアズハルへの留学を通じた国際的ネットワーク形成および思想の伝達についての先行研究は多いが、アズハル機構の制度的変化自体が各地の宗教教育に与えた影響についてはほとんど考察されていない。宗教教育の近代化は一般に植民地支配あるいは近代国家による宗教管理の重要な施策とされるが、1960 年代までのマレーシア政府はイギリスの教育政策の影響を残し、宗教学校に対して基本的に不干渉の立場をとってきた。しかし、民間のイスラーム学校はアズハルをモデルに自主的に宗教学習を「学校」の形式に再編し、結果として後の政府によるカリキュラムの統一化、宗教学校国立化等の積極的管理政策への素地を用意することとなっ