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タイトル：International Workshop on Islam and Cultural Diversity in Southeast Asia（共同研究課題「東南アジアのイスラームと文化多様性に関する学際的研究（第二期）」平成 28年度第 2 回研究会）
日時：2016 年 8 月 28 日（日）14：00～20：00
場所：Gaya Room 1, Le Meridien Kota Kinabalu (Malaysia)
使用言語：英語
コタキナバル・リエゾンオフィス（KKLO）および共同研究課題「東南アジアのイスラームと文化多様性に関する学際的研究（第二期）」主催による国際ワークショップが 8 月
28 日にコタキナバルにて行われた。参加者は 15 名であった。ワークショップでは 4 編の報告がなされ、その後全体討論が行われた。4 編の報告要旨は以下のとおりである。
討論では、前半 2 編の報告で扱われた東南アジア諸地域（報告 1＝大陸部、報告 2＝島嶼部）におけるイスラームと文化多様性の関係について活発な議論が交わされたほか、後半 2 編の報告で具体的な事例を通して言及されたムスリムと非ムスリムの関係やムスリム内部の多様性についても議論がなされた。また代表者の富沢、副代表の床呂から今後の研究計画に関する説明が行われた。
【報告要旨】

報告 1Islam and Multiculturalism across Mainland Southeast Asia
Omar Farouk (Universiti Sains Malaysia/ILCAA Joint Researcher)
The theme of Islam and Multiculturalism remains a neglected area of serious academicexploration.

Although there have been attempts to examine the role of Islam and its

relationship with multiculturalism the approach often tends to be political or ideologicalviewing Islam as ‘the separate other’, a faith prone to violence and radicalism. Especially in thepost-9-11 era and the age of Islamophobia prejudices against Islam and the Muslims remain.
Islam continues to be presented as a global threat and Muslim communities everywhere, evenwhen they exist as minorities. The resurgence of Islam, manifested by its greater visibility
dictated by a whole range of factors, is invariably perceived as a negative and threatening. Thereis still a reluctance to accept that both Islam and Multiculturalism have their respective strands

and the failure to appreciate this will be unhelpful distorting the realities before us. This paper isa modest attempt to observe the role of Islam in Mainland Southeast Asia as it is practiced by its
followers and the dynamics of its relations with the different cultures, peoples, political systems
and environments that it has countenanced.

The paper begins with a description of the basic

features of the Buddhist-majority countries of Mainland Southeast Asia and recapitulates thecommon misperceptions about the place of Islam in these countries.

The paper argues that theuniqueness of each country affects the way multiculturalism has been conceptualized,negotiated and navigated not just by the Muslims but also their contextual counterparts. Itsuggests that more thorough empirical research needs to be done to help us understand thecomplex realities on the ground rather than be carried by normative perceptions which are often
coloured by mutually reinforcing prejudices.

報告 2
From Diversity to Super-diversity in the Muslim world of Nusantara: A conceptualand empirical transformation
Shamsul A. B. (Universiti Kebangsaan Malaysia/ILCAA Joint Researcher)
In Southeast Asia, the societies have been historically conceptualized in terms of acontinuum, moving from ‘plurality’ (pre-European) and ‘plural society’ (post-European).
However, in postcolonial period, the conceptual framework came to be expanded and it moves
from ‘plural society’ to ‘cultural diversity,’ that, in turn, led to the introduction of the famousphrase “unity in diversity” used by every country in Southeast Asia. However, the way they
managed the “unity in diversity” in their post colonial existence have been informed by two
further concepts, namely, ‘assimilation’ and ‘integration.’

All countries in the region adopted

assimilationist principle only Malaysia adopted the integrationist one because of its
historical-structural and demographic factors. With the onset of globalization, the demographics,
social dynamics, ‘ethnoscape’ of the region has changed owing to internal and external factors.
The ‘old diversity’ that emphasizes the migration and presence of ethnicity and social groups asmain factors driving the diversity, has become more complicated and expanded by new forms ofmigration involving, for example, refugees, high-end labor force, international students, health
tourism, Malaysia second-home, and many more. The new dynamics is conceptualized as‘super-diversity,’ qualitatively and quantitatively rather different form the old diversity. A moredetailed discussion on the transformation from diversity to super-diversity shall be discussed inthe presentation.

報告 3
Balinese dance in multi-religious Jakarta ― A study of Muslim learners and Hindu
instructors
Yukako Yoshida (ILCAA, TUFS)In Bali, dances are deeply embedded in Balinese Hindu beliefs and their ritual practice.
Most Balinese people are Hindu, which makes them religious minorities in Jakarta as well as inIndonesia as a whole. In Jakarta, it is quite popular to learn Balinese dance, however, themajority of learners are Muslim.
With the focus on Balinese dance instructors and their Muslim students, this presentation
explores how the meaning and aesthetic of Balinese dance are negotiated and reinterpreted inJakarta. My aim is to shed light on the dynamic interaction between Muslim and Hindu in therealm of performing arts. Furthermore, I also analyze how a dancer’s body and its social
meaning affect such a process.
In the first section, I briefly introduce the religious and social context of Balinese dance in Bali
and argue that such dance is an indispensable part of Balinese religious and social life.
In the second section, I describe how Balinese dance is taught and learned in Jakarta. There
are many schools and troops in Jakarta that offer Balinese dance lessons and performances.
Many of them are private, some belong to Hindu temples, and others belong to more publicorganizations. In this presentation, based mainly on my observation of two major groups, I pointout that although the teaching methods in Jakarta are basically similar to those in Bali, there area few differences.
In the third section, I discuss some of the issues that arise when Balinese dance is learned
and performed by Muslims. The issues are: (1) The gesture of the Hindu prayer in the Pendet
dance; (2) Revealing costumes and female bodies in Balinese dance; (3) Muslim dancers at aHindu temple festival; and (4) Re-conceptualization of the Balinese Body.
The popularity of Balinese dance can be seen to be a result of the “Indonesianization ofBalinese dance”. However, by explaining and discussing the 4 issues listed above, I argue that
this “Indonesianization” cannot be simply reduced to de-contextualization or “secularization”.
While teachers struggle to remove religious aspects from the dance, they also encourage Muslim
students to take part in Hindu festivals. The differences between these religions, such as ethics
regarding female bodies, become rather visible because of the dance lessons and performances.
In Jakarta, Balinese dance forms a dynamic domain where Muslim and Hindu interact, negotiate,
and rethink their ideas of dance and bodies.

報告 4
An alternative vision for Malayan decolonization from the perspective of Muslim
intellectuals in Singapore
TSUBOI Yuji (Research Associate, ILCAA, TUFS)This presentation reexamines the process of decolonization of Malaya focusing on Qalam,
Malay monthly magazine published in Singapore during the 1950 and 60s, to show theperspective of Islamic intellectuals and their vision for the Malayan state.
Qalam often criticized UMNO, mainstream nationalists in Malaya, from theirIslam-oriented perspective. Edrus, editor of Qalam, appealed for Muslims across politicalborders to gather their network into political movements. In the Nadrah issue in 1950, Edrus
requested the government to protect legal jurisdiction for Muslims and then proposed to set up anew organization instead of UMNO representing Islam.
At the same time, Qalam had modernist perspective. After the Nardah riot, Edrus continued
to criticize Western type nationalists, such as Dato Onn and Sukarno, for their secularism.
Meanwhile, he proposed to improve the management of religious administration under theMalay Sultanate. His strategy was to promote institutionalizing Islam into the existing modernstate-system.
Meanwhile, the decolonization of Malaya was accomplished by the initiative of nationalist
leaders. Qalam showed their mixed feelings toward the Malayan independence. Whilecelebrating independence, Qalam questioned whether they were free from the colonial rule, as
the colonial rule had continued in the field of economy and culture. Qalam stressed
responsibility of leaders to give warnings to Tunku Abdul Rahman.
Qalam and UMNO had apparently disputed, but both shared modernist value and tried tosecure the status of Malay Muslims in the multiethnic Malayan state system. Their differenceswere the framework of institutionalization, either Malay ethnicity or Islam. While appealing forestablishing Islamic state, Qalam was very pragmatic enough to put an alternative vision within
the existing Malayan framework. Such kind of modernistic Islam would lead Islamization in
Malaysia in the 1970s onwards.