Chiara Formichi - Böcker

The Routledge Handbook on Islam in Asia offers both new and established scholarship on Muslim societies and religious practices across Asia, from a variety of interdisciplinary angles, with chapters covering South, Central, East and Southeast Asia, as well as Africa–Asia connections.Presenting work grounded in archival, literary, and ethnographic inquiry, contributors to this handbook lend their expertise to paint a picture of Islam as deeply connected to and influenced by Asia, often by-passing or reversing relationships of power and authority that have placed ‘Arab’ Islam in a hierarchically superior position vis-à-vis Asia. This handbook is structured in four parts, each representing an emergent area of inquiry:FramesAuthority and authorizing practicesMuslim spatialitiesImaginations of piety Dislodging ingrained assumptions that Asia is at the periphery of Islam – and that Islam is at the periphery of Asia’s cultural matrix – this handbook sets an agenda against the ‘center-periphery’ dichotomy, as well as the syncretism paradigm that has dominated conversations on Islam in Asia. It thus demonstrates possibilities for new scholarly approaches to the study of Islam within the ‘Asian context.’This ground-breaking handbook is a valuable resource to students and scholars of Asian studies, religious studies, and cultural studies more broadly.

Taking a critical approach to the concept of ‘religious pluralism’, this book examines the dynamics of religious co-existence in Asia as they are directly addressed by governments, or indirectly managed by groups and individuals. It looks at the quality of relations that emerge in encounters among people of different religious traditions or among people who hold different visions within the same tradition. Chapters focus in particular on the places of everyday religious diversity in Asian societies in order to explore how religious groups have confronted new situations of religious diversity. The book goes on to explore the conditions under which active religious pluralism emerges (or not) from material contexts of diversity.

Taking a critical approach to the concept of ‘religious pluralism’, this book examines the dynamics of religious co-existence in Asia as they are directly addressed by governments, or indirectly managed by groups and individuals. It looks at the quality of relations that emerge in encounters among people of different religious traditions or among people who hold different visions within the same tradition. Chapters focus in particular on the places of everyday religious diversity in Asian societies in order to explore how religious groups have confronted new situations of religious diversity. The book goes on to explore the conditions under which active religious pluralism emerges (or not) from material contexts of diversity.

The Routledge Handbook on Islam in Asia offers both new and established scholarship on Muslim societies and religious practices across Asia, from a variety of interdisciplinary angles, with chapters covering South, Central, East and Southeast Asia, as well as Africa–Asia connections.Presenting work grounded in archival, literary, and ethnographic inquiry, contributors to this handbook lend their expertise to paint a picture of Islam as deeply connected to and influenced by Asia, often by-passing or reversing relationships of power and authority that have placed ‘Arab’ Islam in a hierarchically superior position vis-à-vis Asia. This handbook is structured in four parts, each representing an emergent area of inquiry:FramesAuthority and authorizing practicesMuslim spatialitiesImaginations of piety Dislodging ingrained assumptions that Asia is at the periphery of Islam – and that Islam is at the periphery of Asia’s cultural matrix – this handbook sets an agenda against the ‘center-periphery’ dichotomy, as well as the syncretism paradigm that has dominated conversations on Islam in Asia. It thus demonstrates possibilities for new scholarly approaches to the study of Islam within the ‘Asian context.’This ground-breaking handbook is a valuable resource to students and scholars of Asian studies, religious studies, and cultural studies more broadly.

Chiara Formichi explores the ways in which Islam and Asia have shaped each other's histories, societies and cultures from the seventh century to today. Challenging the assumed dominance of the Middle East in the development of Islam, Formichi argues for Asia's centrality in the development of global Islam as a religious, social and political reality. Readers learn how and why Asia is central to the history of Islam, and vice versa, considering the impact of Asia's Muslims on Islam; and how Islam became an integral part of Asia, and its influence on local conceptions of power, the sciences, arts, and bureaucracy. Grounding her argument in specific case studies, Formichi ultimately concludes that the existence of Islamized interactions across Asia have allowed for multi-directional influences on Islamic practices and interpretations throughout the Muslim world.

Chiara Formichi explores the ways in which Islam and Asia have shaped each other's histories, societies and cultures from the seventh century to today. Challenging the assumed dominance of the Middle East in the development of Islam, Formichi argues for Asia's centrality in the development of global Islam as a religious, social and political reality. Readers learn how and why Asia is central to the history of Islam, and vice versa, considering the impact of Asia's Muslims on Islam; and how Islam became an integral part of Asia, and its influence on local conceptions of power, the sciences, arts, and bureaucracy. Grounding her argument in specific case studies, Formichi ultimately concludes that the existence of Islamized interactions across Asia have allowed for multi-directional influences on Islamic practices and interpretations throughout the Muslim world.

In 1945, Sukarno declared that the new Indonesian republic would be grounded on monotheism, while also insisting that the new nation would protect diverse religious practice. The essays in Religious Pluralism in Indonesia explore how the state, civil society groups, and individual Indonesians have experienced the attempted integration of minority and majority religious practices and faiths across the archipelagic state over the more than half century since Pancasila. The chapters in Religious Pluralism in Indonesia offer analyses of contemporary phenomena and events; the changing legal and social status of certain minority groups; inter-faith relations; and the role of Islam in Indonesia's foreign policy. Amidst infringements of human rights, officially recognized minorities—Protestants, Catholics, Hindus, Buddhists and Confucians—have had occasional success advocating for their rights through the Pancasila framework. Others, from Ahmadi and Shi'i groups to atheists and followers of new religious groups, have been left without safeguards, demonstrating the weakness of Indonesia's institutionalized "pluralism."Contributors: Lorraine Aragon, Christopher Duncan, Kikue Hamayotsu, Robert Hefner, James Hoesterey, Sidney Jones, Mona Lohanda, Michele Picard, Evi Sutrisno, Silvia Vignato

In 1945, Sukarno declared that the new Indonesian republic would be grounded on monotheism, while also insisting that the new nation would protect diverse religious practice. The essays in Religious Pluralism in Indonesia explore how the state, civil society groups, and individual Indonesians have experienced the attempted integration of minority and majority religious practices and faiths across the archipelagic state over the more than half century since Pancasila. The chapters in Religious Pluralism in Indonesia offer analyses of contemporary phenomena and events; the changing legal and social status of certain minority groups; inter-faith relations; and the role of Islam in Indonesia's foreign policy. Amidst infringements of human rights, officially recognized minorities—Protestants, Catholics, Hindus, Buddhists and Confucians—have had occasional success advocating for their rights through the Pancasila framework. Others, from Ahmadi and Shi'i groups to atheists and followers of new religious groups, have been left without safeguards, demonstrating the weakness of Indonesia's institutionalized "pluralism."Contributors: Lorraine Aragon, Christopher Duncan, Kikue Hamayotsu, Robert Hefner, James Hoesterey, Sidney Jones, Mona Lohanda, Michele Picard, Evi Sutrisno, Silvia Vignato

Chiara Formichi argues that Muslim women in Java and Sumatra, from the late 1910s to the 1950s, were central to Indonesia's progress as guardians and promoters of health and piety through gendered activities of care work. While sidelined in the Dutch colonial project of hygienic modernity, women's labor of social reproduction became increasingly visible during the Japanese Occupation and early years of independence. Women from all walks of life were called upon to fulfill domestic and motherly roles for the production and socialization of laborers, soldiers, and citizens. The medicalization of cleanliness, intersecting with multiple patriarchal orders, marginalized women's traditional influence and knowledge. However, leveraging the critical importance of infant care, cleanliness, and nutrition, women pushed against the boundaries imposed on them by the colonial and postcolonial state. Largely absent from government archives, their words and acts are evident in vernacular magazines and visual sources drawn from official outreach, news and lifestyle media, and advertisements. Women writers rearticulated scientific mothering, nationalist maternalism, and Islamic ideals of motherhood to create a public voice through gendered care work. The framework of Domestic Nationalism proposes that as the modern Indonesian nation-state took shape capitalizing on the public function of mothering, so did homemaking become a crossroads of national and international approaches to development, blurring nonaligned self-reliance and global capitalist interests.

Chiara Formichi argues that Muslim women in Java and Sumatra, from the late 1910s to the 1950s, were central to Indonesia's progress as guardians and promoters of health and piety through gendered activities of care work. While sidelined in the Dutch colonial project of hygienic modernity, women's labor of social reproduction became increasingly visible during the Japanese Occupation and early years of independence. Women from all walks of life were called upon to fulfill domestic and motherly roles for the production and socialization of laborers, soldiers, and citizens. The medicalization of cleanliness, intersecting with multiple patriarchal orders, marginalized women's traditional influence and knowledge. However, leveraging the critical importance of infant care, cleanliness, and nutrition, women pushed against the boundaries imposed on them by the colonial and postcolonial state. Largely absent from government archives, their words and acts are evident in vernacular magazines and visual sources drawn from official outreach, news and lifestyle media, and advertisements. Women writers rearticulated scientific mothering, nationalist maternalism, and Islamic ideals of motherhood to create a public voice through gendered care work. The framework of Domestic Nationalism proposes that as the modern Indonesian nation-state took shape capitalizing on the public function of mothering, so did homemaking become a crossroads of national and international approaches to development, blurring nonaligned self-reliance and global capitalist interests.