東南アジア・イスラーム地域における民衆と民衆運動:ジャウィ文書の重要性について
第8回研究会報告
●aグループ「東南アジア・イスラーム地域の民衆と民衆運動 −ジャウィ文書の重要性についてー」第8回研究会
日時:2002年2月23日(土)12:00−17:30
場所:上智大学四ッ谷キャンパス3−537
(1) Omar Farouk Bajunid (Hiroshima City University)
"The Place of Jawi in the Reconstruction of Islam in
Cambodia"
The role of Islam in modern Cambodia seems to be characterized by
the paradox of its peripheral treatment in academic works and
assumed numerical, cultural, religious and political marginality
on the one hand and its actual centrality in the lives of the
Muslims in Cambodia, on the other hand. A casual bibliographic
survey of recent works on Cambodia will reveal the incredible
lack of recognition given to the Muslims as a national minority
in Cambodia. With an estimated population of more than half a
million people, their historical, cultural, religious and even
political significance in the kingdom certainly could not be
underestimated.
This paper attempts to examine one aspect of the emerging profile
of the Muslims in Cambodia with a view to evaluating the dynamics
of their identity as a religious minority. Specifically, the
paper looks at the place of Jawi in the Reconstruction of Islam
in Cambodia. Although it is acknowledged that the term 'Jawi' may
have a variety of meanings, it is argued that no matter how it is
used, it does have a basic Islamic connotation. Jawi, therefore
is inherently Islamic. In this particular paper, the term Jawi is
basically used to refer to the Arabic script of writing. The main
thesis of this paper is that the reconstruction of Islam in
Cambodia has brought with it the resurgence of Jawi among its
Muslim population.
The Muslims had been severely displaced by the civil war that
broke out in Cambodia since the 1970s. It was only in the post -UNTAC
[United Nations Transitional Authority in Cambodia] era of the
early 1990s which was able to restore peace in the kingdom that
the role of the Muslims was rehabilitated.
The rehabilitation of the Muslims was quickly accompanied by the
reconstruction of mosques all over the kingdom. Inspired by the
support of individual philanthropists, Muslim NGOs and foreign
Muslim governments the religious life of the Muslim community in
Cambodia was restored. Within this framework, Quranic education
and Islamic schools were revived and a new generation of Islamic
teachers was created. Islamic activities including tabligh and
dakwah were pursued with a great deal of enthusiasm. Royal
andofficial patronage of Islam in Cambodia also facilitated its
reorganization.
The above development brought about a general resurgence of Islam
in Cambodia. The revival and spread of Jawi occurred within this
scenario. The distribution of the Quran and other religious
literature throughout the network of Muslim mosques and schools
throughout Cambodia created the necessary conditions conducive to
the reintroduction and growth of Jawi. With the concerted
promotion of Quranic education, Jawi literacy in Cambodia has
been restored. But it is not just Arabic that is being taught
among the Cambodian Muslims because Jawi is also used to write
both the Malay as well as the Cham languages.
Although the relevance of Jawi has been reestablished and its use
expanded among the Muslims in Cambodia, there is a parallel if
not competitive development of Khmer among the Muslims. The
phenomenon of the Islamization of Khmer has already taken place
among the Muslims as Khmer is now increasingly used as a new
Islamic language of instruction. For example, Friday sermons [khutbahs]
have already been conducted in Khmer. The Khmerization of Islam
seems to be an inevitable process in Cambodia. Islam will surely
acquire distinctive Khmer traits which are compatible to it.
Nevertheless, it is almost certain that it is Jawi that will
remain as the irreducible common marker of Islamic identity in
Cambodia.
(Omar Farouk Bajunid)
(2) Samuel Tan (University of the Philippines)
"The Jawi Tradition in the Philippines: Its Origin,
Development, and Prospects: A Preliminary Inquiry"
There is no doubt that the study of the Jawi tradition in the
Philippines is of fundamental importance to the understanding and
resolution of the armed conflict in Southern Philippines
principally involving the Bangsamoro struggle for freedom against
the government.
Being the only existing ancient evidence of the Filipino Muslim
written intellectual tradition that began from the advent of
Islam about 1280 A.D. and steadily but traumatically developed
through over four centuries of colonial conquest and
pacification, the Jawi tradition deserves more than ordinary and
casual attention from the Philippine government and the academic
community.
Because of its similarity to similar written traditions in
Southeast Asia and, even, beyond where Muslim communities are
found, the Jawi tradition becomes logically a valid focus of
international scholarship and inquiry especially from those
involved in Islamic studies.
Several facts about the Philippine Jawi tradition merit
particular attention. First is the use of the Arabic script to
preserve in Tausug, Maguindanao, Sama, Yakan, Kalibugan, Maranao,
Iranun, Kalagan, and other Muslim groups the origin, development,
and prospects of Islam in the various local-ethnic communities.
In effect, the Jawi allowed the preservation of a folk Islamic
tradition which demonstrated the dynamic and natural blending of
fundamental Islamic elements and indigeneous cultures.
Consequently, the preservation and survival of Islam through the
years has been due to its syncretic adaptation to local cultures.
The second fact is the employment of Jawi as a vehicle of protest
and resistance against colonialism by the upper as well as the
lower classes of Muslim society as shown by the variety of Jawi
materials collected from national and foreign archives and from
fieldwork. Conveniently, these materials may be divided into (1)the
historical Jawi consisting of the Kasultanan, Kadatuan,
Kahadjian, Kabanuwahan, and Kaginisan materials and (2) the
contemporary Jawi consisting of several Kitabs which are
interpretations and comentaries on various teachings of Islam
derived from either the Kmoran or the Hadith.
Lastly, the Jawi tradition provides the essential basis for
integrating and promoting common heritage ties of Southeast Asia
and the Darul Islam not necessarily along the rigid lines of
Islamism but rather, around the variety of syncretic patterns of
growth of Islamic cultures in countries where Muslim communities
exist. (Samuel Tan)