Islamization In Southeast Asia

1752 Words8 Pages
Islamisation was a sudden break of Hinduism history; after key conversions of men of prowess in the region, Islam became key to understanding social-political changes in Southeast Asia. The successful early Islamisation in Java caused old Hindu-Buddhist gods to be forgotten. Soon enough, "to be Javanese began to mean be Moslem" as well. (Jay, 1963) The interruption and spread of Islam cut spiritual linkages between Hinduized Southeast Asia and Brahmanic India. It ended Indian culture in what was deemed as "farther India". Despite the source of Islam being geographically far away from Southeast Asia, and the fact that there was no established Islamic organisation for the spread of Islam, Islam replaced all Hinduised things relatively quickly.…show more content…
Traders had been frequenting the ports of Southeast Asia long before their conversion, but it was only after the fall of the powerful Srivijayan Empire in the 13th century that conversion became more widespread. Thus, motivations to be Muslim in this period were seen to be mainly economical. Kingdoms and courts, mainly at coastal areas, were involved in sea trade, which brought in Muslim traders. Muslim traders allowed kingdoms to gain more state wealth in the 15th to 17th century due to the massive commercial activity they brought. State owned income came from various trading taxes, which were inclusive of the sultan 's family and relatives. As these were affluent people, they had no reason not to trade to further gain more wealth, and their large transactions contributed greatly to state wealth. Asian nations also visited the seaports to a large extent because there, they could trade without ethnic/religious borders as a part of the Islamic ummah. The Islamic international community was not all about the trade. They shared a common set of beliefs and rituals, for example the pilgrimage to Mecca for hajj, and this supported the integration of Muslims into a global…show more content…
Islam benefited under the Japanese rule during the Japanese occupation. Under the rule of the Dutch, Islam had been excluded by the politics. However, the Japanese were able to recognise the importance of Islam in the Indonesian society at that time, and took care to accommodate Islam in order to gain the support of the local Muslims. THe Japanese themselves exploited anti-Dutch Muslim feelings through emphasising and encouraging aspirations for an eventual Islamic state, and used Islamic teachers and the network of Islamic schools for mass indoctrination. Administrative and military power was given to the Muslims for the first time, allowing them to experience limited political leadership. In March 1943, the Japanese created Putera, a political organisation led by 4 Indonesians, including Sukarno, with the close supervision of the Japanese. This allowed them to participate in the process of policy formation. In addition, the Japanese tried to centralize Islamic power through creating Masjumi. Masjumi had an extensive network reaching out to every residency in Java. Leadership of this organisation was given to Muhammadiyah and NU figures. As the Japanese saw that they were losing the war, they formed the Investigating Committee for Preparatory Work for Indonesian Independence to impede the restoration of Dutch rule. The community was inclusive of men who played an important role in the political environment of post-World War II Indonesia, such as Sukarno. Indonesia 's

More about Islamization In Southeast Asia

Open Document