Philipp Bruckmayr, Ph.D. (2014), teaches Arabic and Islamic Studies at the University of Vienna. His research concentrates on transnational Islam and Muslim minorities in Southeast Asia and the Americas.

"This highly interesting book deals with the integration of Cambodia’s Muslim minority community [...] into the wider Southeast Asian Muslim scholarly culture through what the author calls Jawization.The core of the book are chapters five and six which together take about half of the entire book (pp. 90–256). These pages belong to the best pieces I have ever read on the Muslim networks, texts, and persons circulating in mainland Southeast Asia and their connections with Mecca around the year 1900, and the only criticism I have is that at times the book is too detailed.All in all, this is an excellent contribution to the study of Islam in Cambodia, which convincingly shows how this history is linked to the more cosmopolitan scholarly Muslim communities in Kelantan and Patani in mainland Southeast Asia, and to the intellectual centers of the Muslim world in Mecca and Cairo in the Middle East." – Nico J.G. Kaptein, Leiden University, in BKI 176.2-3 (2020)."This is a rare book that provides a fascinating account of the Muslims in Cambodia. It is a well-researched book superbly enriched by the author’s extensive field trip and interviews. A must-read for those who are interested to dissect the dynamics of the Islamic journey in Cambodia."– Mayengbam Nandakishwor Singh, National Law University and Judicial Academy, in Asian journal of Social Science 50.2 (2022)."This book is one of the greatest contributions to the field of Cham Studies in relation to the fields of Islamic Studies and Cambodian Studies published in recent English-language scholarship. [...] The detail-driven analysis of Bruckmayr's study is indeed quite refreshing." – Julius Bautista, Kyoto University, in Southeast Asian Studies 10.2.

• ContentsAcknowledgementsList of IllustrationsList of AbbreviationsNote on Spelling and TransliterationIntroduction: Religious Change and Intra-Muslim Factionalism1 Foregrounding the Jawization of Islam in Cambodia1 Approaches Informing the Concept of Jawization2 The Concept of Jawization and Similar Processes in the Muslim World2 On the Eve of Jawization and Colonial Rule1 Diversity and Uniformity in Panduranga2 Malay Scholarly Centers and the Patani Network3 Changing Relationships between Ruler and Religion on the Malay Peninsula4 The Diversification of Malay Influence in 18th Century Cambodia5 Conclusion3 Chams and Malays in Late Pre-Colonial and Early Colonial Cambodia1 Political and Legal Issues until the Coronation of Ang Duong (1848)2 Intra-religious Divisions, Rebellion and Resettlement under Ang Duong3 The Dawn of a New Era: Norodom, the Cham-Malays and the Protectorate4 Conclusion4 Observing Structural and Processual Dispositions for Jawization1 Cham-Malay/Chvea Relations, Settlement and Economic Patterns2 Cham and Chvea Origins and Traditions3 Colonial Assumptions about Islam: Cambodia’s “Good” Muslims4 Curricular Jawization, Script and Language Change, and the Hajj 5 Conclusion5 Jawization in Cambodia’s Diverse Muslim Landscape of the 1930s1 Mapping Jawization in the Mekong Delta 2 Jawization and Divergence in the Cham Heartland of Kampong Cham and Kratie3 More Divergence: Ethnic and Religious Complexities in the Chvea South4 Factionalism Observed: “Trimeu”, “Kobuol” and “Hyper-Traditionalists”5 Conclusion6 Agents, Nodes and Vehicles of Jawization1 Scholarly Networks of Jawization and Their Nodes2 Testimonies of Jawization: Fatwas for Cambodian Muslims3 The Canon of Jawization4 Conclusion7 The French Role in Jawization and Factionalism in Cambodian Islam1 The French Privileging of the jawi Element in Islamic Education2 The French as Referees in Intra-Muslim Disputes3 Conclusion8 The Legacies of Jawization and Anti-Jawization1 Expansion, Stagnation and Near Obliteration after Independence2 Contending Paths and the Emergence of a New Factionalism3 The Institutionalization of Anti-Jawization: the Kan Imam SanConclusionBibliographyIndex

Philipp Bruckmayr, Ph.D. (2014), teaches Arabic and Islamic Studies at the University of Vienna. His research concentrates on transnational Islam and Muslim minorities in Southeast Asia and the Americas.

"This highly interesting book deals with the integration of Cambodia’s Muslim minority community [...] into the wider Southeast Asian Muslim scholarly culture through what the author calls Jawization.The core of the book are chapters five and six which together take about half of the entire book (pp. 90–256). These pages belong to the best pieces I have ever read on the Muslim networks, texts, and persons circulating in mainland Southeast Asia and their connections with Mecca around the year 1900, and the only criticism I have is that at times the book is too detailed.All in all, this is an excellent contribution to the study of Islam in Cambodia, which convincingly shows how this history is linked to the more cosmopolitan scholarly Muslim communities in Kelantan and Patani in mainland Southeast Asia, and to the intellectual centers of the Muslim world in Mecca and Cairo in the Middle East." – Nico J.G. Kaptein, Leiden University, in BKI 176.2-3 (2020)."This is a rare book that provides a fascinating account of the Muslims in Cambodia. It is a well-researched book superbly enriched by the author’s extensive field trip and interviews. A must-read for those who are interested to dissect the dynamics of the Islamic journey in Cambodia."– Mayengbam Nandakishwor Singh, National Law University and Judicial Academy, in Asian journal of Social Science 50.2 (2022)."This book is one of the greatest contributions to the field of Cham Studies in relation to the fields of Islamic Studies and Cambodian Studies published in recent English-language scholarship. [...] The detail-driven analysis of Bruckmayr's study is indeed quite refreshing." – Julius Bautista, Kyoto University, in Southeast Asian Studies 10.2.

• ContentsAcknowledgementsList of IllustrationsList of AbbreviationsNote on Spelling and TransliterationIntroduction: Religious Change and Intra-Muslim Factionalism1 Foregrounding the Jawization of Islam in Cambodia1 Approaches Informing the Concept of Jawization2 The Concept of Jawization and Similar Processes in the Muslim World2 On the Eve of Jawization and Colonial Rule1 Diversity and Uniformity in Panduranga2 Malay Scholarly Centers and the Patani Network3 Changing Relationships between Ruler and Religion on the Malay Peninsula4 The Diversification of Malay Influence in 18th Century Cambodia5 Conclusion3 Chams and Malays in Late Pre-Colonial and Early Colonial Cambodia1 Political and Legal Issues until the Coronation of Ang Duong (1848)2 Intra-religious Divisions, Rebellion and Resettlement under Ang Duong3 The Dawn of a New Era: Norodom, the Cham-Malays and the Protectorate4 Conclusion4 Observing Structural and Processual Dispositions for Jawization1 Cham-Malay/Chvea Relations, Settlement and Economic Patterns2 Cham and Chvea Origins and Traditions3 Colonial Assumptions about Islam: Cambodia’s “Good” Muslims4 Curricular Jawization, Script and Language Change, and the Hajj 5 Conclusion5 Jawization in Cambodia’s Diverse Muslim Landscape of the 1930s1 Mapping Jawization in the Mekong Delta 2 Jawization and Divergence in the Cham Heartland of Kampong Cham and Kratie3 More Divergence: Ethnic and Religious Complexities in the Chvea South4 Factionalism Observed: “Trimeu”, “Kobuol” and “Hyper-Traditionalists”5 Conclusion6 Agents, Nodes and Vehicles of Jawization1 Scholarly Networks of Jawization and Their Nodes2 Testimonies of Jawization: Fatwas for Cambodian Muslims3 The Canon of Jawization4 Conclusion7 The French Role in Jawization and Factionalism in Cambodian Islam1 The French Privileging of the jawi Element in Islamic Education2 The French as Referees in Intra-Muslim Disputes3 Conclusion8 The Legacies of Jawization and Anti-Jawization1 Expansion, Stagnation and Near Obliteration after Independence2 Contending Paths and the Emergence of a New Factionalism3 The Institutionalization of Anti-Jawization: the Kan Imam SanConclusionBibliographyIndex

Philipp Bruckmayr, Ph.D. (2014), teaches Arabic and Islamic Studies at the University of Vienna. His research concentrates on transnational Islam and Muslim minorities in Southeast Asia and the Americas.

"This highly interesting book deals with the integration of Cambodia’s Muslim minority community [...] into the wider Southeast Asian Muslim scholarly culture through what the author calls Jawization.The core of the book are chapters five and six which together take about half of the entire book (pp. 90–256). These pages belong to the best pieces I have ever read on the Muslim networks, texts, and persons circulating in mainland Southeast Asia and their connections with Mecca around the year 1900, and the only criticism I have is that at times the book is too detailed.All in all, this is an excellent contribution to the study of Islam in Cambodia, which convincingly shows how this history is linked to the more cosmopolitan scholarly Muslim communities in Kelantan and Patani in mainland Southeast Asia, and to the intellectual centers of the Muslim world in Mecca and Cairo in the Middle East." – Nico J.G. Kaptein, Leiden University, in BKI 176.2-3 (2020)."This is a rare book that provides a fascinating account of the Muslims in Cambodia. It is a well-researched book superbly enriched by the author’s extensive field trip and interviews. A must-read for those who are interested to dissect the dynamics of the Islamic journey in Cambodia."– Mayengbam Nandakishwor Singh, National Law University and Judicial Academy, in Asian journal of Social Science 50.2 (2022)."This book is one of the greatest contributions to the field of Cham Studies in relation to the fields of Islamic Studies and Cambodian Studies published in recent English-language scholarship. [...] The detail-driven analysis of Bruckmayr's study is indeed quite refreshing." – Julius Bautista, Kyoto University, in Southeast Asian Studies 10.2.

• ContentsAcknowledgementsList of IllustrationsList of AbbreviationsNote on Spelling and TransliterationIntroduction: Religious Change and Intra-Muslim Factionalism1 Foregrounding the Jawization of Islam in Cambodia1 Approaches Informing the Concept of Jawization2 The Concept of Jawization and Similar Processes in the Muslim World2 On the Eve of Jawization and Colonial Rule1 Diversity and Uniformity in Panduranga2 Malay Scholarly Centers and the Patani Network3 Changing Relationships between Ruler and Religion on the Malay Peninsula4 The Diversification of Malay Influence in 18th Century Cambodia5 Conclusion3 Chams and Malays in Late Pre-Colonial and Early Colonial Cambodia1 Political and Legal Issues until the Coronation of Ang Duong (1848)2 Intra-religious Divisions, Rebellion and Resettlement under Ang Duong3 The Dawn of a New Era: Norodom, the Cham-Malays and the Protectorate4 Conclusion4 Observing Structural and Processual Dispositions for Jawization1 Cham-Malay/Chvea Relations, Settlement and Economic Patterns2 Cham and Chvea Origins and Traditions3 Colonial Assumptions about Islam: Cambodia’s “Good” Muslims4 Curricular Jawization, Script and Language Change, and the Hajj 5 Conclusion5 Jawization in Cambodia’s Diverse Muslim Landscape of the 1930s1 Mapping Jawization in the Mekong Delta 2 Jawization and Divergence in the Cham Heartland of Kampong Cham and Kratie3 More Divergence: Ethnic and Religious Complexities in the Chvea South4 Factionalism Observed: “Trimeu”, “Kobuol” and “Hyper-Traditionalists”5 Conclusion6 Agents, Nodes and Vehicles of Jawization1 Scholarly Networks of Jawization and Their Nodes2 Testimonies of Jawization: Fatwas for Cambodian Muslims3 The Canon of Jawization4 Conclusion7 The French Role in Jawization and Factionalism in Cambodian Islam1 The French Privileging of the jawi Element in Islamic Education2 The French as Referees in Intra-Muslim Disputes3 Conclusion8 The Legacies of Jawization and Anti-Jawization1 Expansion, Stagnation and Near Obliteration after Independence2 Contending Paths and the Emergence of a New Factionalism3 The Institutionalization of Anti-Jawization: the Kan Imam SanConclusionBibliographyIndex