By Joseph Chinyong Liow

ISBN-10: 0195377087

ISBN-13: 9780195377088

ISBN-10: 0199703825

ISBN-13: 9780199703821

Malaysia, domestic to a few twenty million Muslims, is frequently held up as a version of a pro-Western Islamic state. the govt. of Malaysia, looking for Western funding, does its top to perpetuate this view. yet this is not the complete tale. over the past numerous a long time, Joseph Liow exhibits, Malaysian politics has taken a robust flip towards Islamism. This publication deals a accomplished research of the starting to be position of Islam within the final sector century of Malaysian politics. traditional knowledge recommend that the ruling UMNO social gathering has moved towards Islamism to fend off demanding situations from the extra seriously Islamist competition celebration, PAS. Liow argues, notwithstanding, that UMNO has frequently taken the lead in relocating towards Islamism, and that during truth PAS has frequently been pressured to react. the end result, Liow argues, is a video game of "piety-trumping" that would be very tough to opposite, and that has dire effects not just for the ethnic and non secular minorities of Malaysia, yet for his or her democratic procedure as a complete.

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Extra resources for Piety and Politics: Islamism in Contemporary Malaysia (Religion and Global Politics)

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Many disillusioned religious leaders from UMNO also flocked to the organization and assumed positions of leadership. These genesis of an islamist agenda 25 included Haji Ahmad Fuad Hassan, Ahmad Badawi (father of the current prime minister), and others from UMNO’s Bureau of Religious Affairs. 25 The PMIA’s early influence was primarily confined to the west coast of the Malay Peninsula. 26 This is not surprising, given the genesis of Malay-Muslim political activism at Gunung Semanggol, Perak (a state on the west coast).

Despite spirited protests and vehement denials of links with Communist elements, Hizbul Muslimin was caught in the crossfire between the colonial authorities and the leftist movements, which included their radical Malay nationalist counterparts. 12 While Islamist reformists and Malay radicals were extending and institutionalizing their collaboration against colonial authority, the mainstream nationalists of UMNO were also attempting to establish their own religious identity. UMNO came to power with the protection of the Malay race as its raison d’être.

22 While a valuable assertion, Nasr’s argument still assumes an implicit dichotomy between Islamism (the religious) and state (the secular), thereby reflecting the churchstate (or mosque-state, as it were) separation bias. Returning to an earlier point, this relationship may not be as polarized, and may be more dynamic, than is often understood. Indeed, Nasr himself concedes that “Islamism defies the facile religion versus secularism conception that has been prevalent in the social sciences. ”23 Here he is right on the mark.

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Piety and Politics: Islamism in Contemporary Malaysia (Religion and Global Politics) by Joseph Chinyong Liow

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