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DTSTAMP:20241123T085500
UID:euroseas-2024-religious-intellectuals-in-southeast-asia-post-coloniality-faith-and-state
SUMMARY:Religious Intellectuals in Southeast Asia: Post-coloniality, Faith, and State
LOCATION:REC A2.14
DESCRIPTION:During the late colonial and post-colonial periods in Southeast
  Asia, a number of intellectuals emerged, transcending the classical bounda
 ries of scholarship with their approaches to articulating religious discour
 se in a more progressive and eclectic manner (Kersten, 2011). Reason, right
 s, and faith were central to the discourse of these intellectuals, as oppos
 ed to ‘secular’ intellectuals who concentrated solely on man and ignored Go
 d, or to religious clerics who focused on God but ignored the human element
  (Bayat, 2007: 85). Southeast Asian intellectuals such as Syed Hussein Alat
 as, Nurcholis Madjid, Ven. Thich Nhat Hanh and U Nu paved the way for a mor
 e nuanced understanding of how religious discourse intersected with broader
  socioeconomic and political thought, shedding light on the complex dynamic
 s that shaped the region’s postcolonial identity. Drawing on Malaysia, Indo
 nesia, Myanmar, and Vietnam, this panel situates religious intellectualism 
 in a critical perspective, i.e. contextualising it within the socio-politic
 al environment in which it emerged and investigating the impact of dominant
  ideas on societies (Mannheim, 1991).  The panel begins with Esra Tiryaki’s
  paper, which focuses on Syed Hussein Alatas’s sociological reflections fro
 m the 1970s to the 1990s, a time when Malaysia’s developmentalism was inter
 twined with the Islamisation agenda. She highlights how Alatas’s thought of
 fers alternative and autonomous perspectives that challenge established nor
 ms in postcolonial Malay-Muslim contexts under state-dominated discourses. 
 The next paper by Ariff Hafizi Radzi takes up this particular moment in Sou
 theast Asia and traces the importation of the notion of dawla madaniyya to 
 Southeast Asia from the Middle East in the 1990s, arguing that dawla madani
 yya represents a partial convergence between Islamists and their liberal an
 d secular counterparts, as well as a negotiation between Islam and modernit
 y. The third paper, by Thurein Naing examines the genesis of Political Budd
 hism in Myanmar through the Young Men’s Buddhist Association (YMBA) in the 
 20th century and explores the continuity and the profound impact of the rev
 ival of Political Buddhism on Myanmar’s contemporary political landscape. F
 inally, building on the post-colonial trajectory of religion in Southeast A
 sia, the final paper by Thao Nghiem delves into the intricate dynamics of r
 eligious intellectualism during the second half of the Republic of Vietnam 
 (1963-1975), investigating two distinctive religious groups, namely the Bud
 dhist nationalists and the progressive Catholics, and explores how their ai
 ms and visions both converge and clash as to how they sketched out diverse 
 visions of what it meant to be religious in the (post-colonial) national co
 mmunity.
URL:https://euroseas2024.org/panels/religious-intellectuals-in-southeast-asia-post-coloniality-faith-and-state
DTSTART;TZID=Europe/Amsterdam:20240723T093000
DTEND;TZID=Europe/Amsterdam:20240723T110000
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