当報告の内容は、それぞれの著者の著作物です。
Copyrighted materials of the authors.

タイトル：International Workshop on Islam and Cultural Diversity in Southeast
Asia（共同研究課題「東南アジアにおけるイスラームと文化多様性に関する学際的研究（第三期）」第５回研究会）
日時：2018 年 8 月 5 日（日）14：30～20：00
場所：Gaya Room, Le Meridien Kota Kinabalu(Malaysia)
使用言語：英語
内容
コタキナバル・リエゾンオフィス（KKLO）および共同研究課題「東南アジアにおけるイスラームと文化多様性に関する学際的研究（第三期）」主催による国際ワークショップが 8月 5 日にコタキナバルにて行われた。参加者は 13 名であった。ワークショップは、副代表の床呂郁哉（AA 研）の挨拶と研究課題に関する趣旨説明に始まり、3 編の報告が続いた。
東南アジアのイスラームの歴史的経緯から最新の現象について、ジェンダー、法、植民地政策といった視点からの議論がなされた。その後、Shamsul A. B.（Universiti Kebangsaan

Malaysia/ ILCAA Joint Researcher）がコメンテーターをつとめ、全体討論が行われた。
参加者からも、それぞれの専門分野の立場から、多様な批評や助言がなされた。また最後に、代表の富沢から、全体のまとめ、および今後の研究会の予定等について説明が行われた。3 編の報告要旨は以下の通りである。

【報告要旨】
報告１

Moderate and Tolerant Discourse in Indonesian Islam and Beyond
Okamoto Masaaki (Kyoto University)
Any scholar working on Indonesian society and politics often hears and writes
that Islam in Indonesia is moderate and tolerant, or the majority of Muslim inIndonesia upholds moderate and tolerant Islam. This discourse partly comes from thefact that the two largest Islamic social organizations, Nahdlatul Ulama (NU) andMuhammadiyah are supporting the Indonesian state ideology of Pancasila, which
recognizes six religions including Islam as official religions and they are rejecting theestablishment of Islamic State. Recently, especially after the start of democratization inlate 1990s in Indonesia, however, there is a new view that Indonesian Islam is at theconservative turn (van Bruinessen 2013) or Indonesian Islam is becoming more andmore radical. This view is partly because of the support of some Islamic segments to theISIS and the significant rise of Hizbut Tahrir Indonesia (HTI) among the young
intellectuals and also a series of suicidal terrorist attacks.
Facing this new challenge of rise of Islamist ideology, the above two largest
Islamic social organizations have launched new terms to describe their own identities.
NU started to disseminate the term “Islam Nusantara” while Muhammadiyah, “IslamBerkemajuan”. These new terms and ideas are the transformed and refurbishedexpressions of these two organizations and re-claim the Indonesian moderate andtolerant Islam. The paper aims to analyze the rise of these new expressions and theirlimits, and finally shows a further intellectual and theological trial to recognize thesexual diversity in Islamic context.

報告２"The Origins of Islam and Diversity in the Malay Society: Conceptualising Islamic
Laws in Selected Malay Legal Text"
A. Rahman Tang Abdullah (Universiti Malaysia Sabah)This paper is based on the premise that diversity is a process of the formationof the tradition derived from the mixture of different cultures in a particular society inthe past. Culturally, this past diversity can be seen in the adaptation of Malay custom toIslam known as syncretism in the traditional Malay culture during pre-colonial era. Inlegal perspective, such diversity is reflected by the term Sharia-compliance which refers
to the incorporation of Adat or Malay customs into all sharia-based matters on thecondition that it is recognized as permissible by the jurists and scholars based on theprinciple of al-Qiyas (Analogical deductions). Moreover, such diversity can also be
traced in the Conceptualization of Islamic Laws in the traditional Malay society derived
from the Malay legal Text. Basically, the Malay legal text clearly shows that theconceptualization of a particular meaning of law was not strictly understood in a single
particular context. It clearly shows that the diversity was reflected in the Malay
customs that prevailed in the practice of Islamic laws to be applied to customarily laws
Under this circumstance, the laws are divided into three different types i.e., the laws of
Allah, the rational law as stated by the forefathers based on their knowledge and thelettered laws, of which the commoners are ordered to understand the meaning and tohold by the oath as no law makers should go against the oath, and all three laws areused by the judges who are tasked to lay down the customary laws. The aspect ofIslamic law is treated as the main subject here because from the Muslims views, law isregarded as an integral part of the religion of Islam together with theology revealed in
al-Qur’an and al-Hadith.

報告３

The Muslims between Two Empires: John Finley and His Colonial Experiments in
the Southern Philippines.
Nobutaka SUZUKI (University of Tsukuba)
When the Democrat-led U.S. government was installed in 1920, Americancolonial policy against the Philippines as a colony was changed. Prior to its change, themission, called Wood-Forbes Mission, was dispatched there to investigate the state ofaffairs over the Philippines. The aim of its mission was to determine whether thePhilippines should be retained as the colony within American empire or would begranted an independence status. Facing such a strong-willed and resolute obligation todecide the colony’s future, U.S. empire has long faced an unescapable dilemma to settle
two bifurcated political regimes within a single colony from the very early U.S.
occupation.
U.S. government justified Philippine colonial rule as its aim was not to oppress
and exploit, but to provide political tutelage to make the Philippines a full-fledged
self-government. Nevertheless, the Muslim as the ruled by U.S. empire, preferred thecontinuity of U.S. rule, instead of their integration into Christian Filipino as themajority. If it represented a symbolic expression of the ruled “white love,” indicating thelasting U.S. control, does it mean that they are exactly the same as the Christian
Filipino because both were empowered and/or invigorated by the U.S. exceptionallyliberal colonial policy?
Many military men and civilians, directly and/or indirectly have involved inU.S. colonial rule over the Philippines. What was common among them is that unlike
those of other Western countries, they considered American colonialization as“exceptional.” John Finley, a U.S. Army officer, has committed to Muslim affairs of thesouthern Philippines in the early 20th century, is no exception. Upon the establishmentof the Moro Province, he served as a district governor of Zamboanga between 1904 and1912. He is known as a popular U.S. military man local Muslim leaders trusted and at
the same time, who energetically engaged in putting industrial education, such as theMoro Exchange, into practice to realize capitalistic modern cash economy. Meanwhile,
he also attempted to propagate Islamic faith in accordance with Koran by inviting
Islamic missionary from Constantinople to reform spiritually the Muslims. By so doing,
he realized American colonial aim to civilize “savage” Muslim in unprecedented manner.
This study, focusing on two major and unique colonial projects John Finley
respectively initiated toward the Muslims in the southern Philippines, analyzes hisaims, motives, and visions behind his attempt. Particularly, by carefully examining twocontrastive cases, the Moro Exchange and the Ottoman Empire’s missionary, it will seek
to explore how Finley had conceived each idea to solve imminent Muslim issues.