著者

私市 正年 清水 学 川島 緑 小牧 昌平 東長 靖 赤堀 雅幸 小林 寧子 栗田 禎子

出版者

上智大学

雑誌

基盤研究(B)

巻号頁・発行日

2002

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本報告は、現代イスラーム運動や民主化問題の背後にある民衆の役割と宗教運動について、歴史性と現代的諸状況とを総合的に比較しながら、その実態の分析を行なった調査・研究の成果概要である。東長と私市は、スーフィズムと聖者崇拝の原理と思想的本質の分析をすることによって、それが民衆イスラームを包含する多元的性格を有していることを解明した。小牧と川島は、それぞれ遊牧社会のアフガニスタンと農耕社会のフィリピンを事例にして、近代から現代初頭に関する新資料の調査、解読により、近代以降の当該社会の民衆がナショナリズムやイスラーム政治思想の形成に重要な役割を果たしていることを明らかにした。栗田は現代スーダンを事例に、イスラーム復興と民主化への動きにおいて民衆の担う役割を分析した。小林はインドネシアにおける宗教法改正案を分析し、その背後に民衆の「市民社会的権利」を拡大する努力を見出した。清水と赤堀の成果は、それぞれ中央アジアのイスラーム運動とエジプトの遊牧民を事例にして、地域ごとに異なるイスラーム運動の多様性および遊牧社会のイスラーム価値観の変容を明らかにした。両者の成果はステレオタイプ的イスラーム理解に対する鋭い批判であり、この視点こそ「民衆と宗教運動」の研究の意義、イスラーム社会を相対的に理解する重要性を示しているといえよう。また私市「北アフリカ・イスラーム主義運動の歴史」は、大衆に支えられた社会運動としてのイスラーム主義運動の総括的研究である。本研究プロジェクトを効率よく推進するため、高橋圭(研究協力者)が「民衆と宗教運動」に関する文献リストを作成した。また、民衆が関与するNGO活動の重要性にかんがみ、岡戸真幸(研究協力者)がエジプトの同郷者集団の調査を実施した。

著者

小林 寧子

出版者

日本イスラム協会

雑誌

イスラム世界 (ISSN:03869482)

巻号頁・発行日

no.57, pp.63-75, 2001-08

著者

ロシハン・アンワル編 後藤乾一編訳 首藤とも子 小林寧子共訳

出版者

勁草書房

巻号頁・発行日

1990

著者

小林 寧子

出版者

校倉書房

雑誌

歴史評論 (ISSN:03868907)

巻号頁・発行日

no.776, pp.39-51, 2014-12

著者

小林 寧子

出版者

東南アジア学会/山川出版社

雑誌

東南アジア -歴史と文化- (ISSN:03869040)

巻号頁・発行日

vol.1993, no.22, pp.95-121, 1993-06-01 (Released:2010-02-25)

参考文献数

29

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It has long been accepted in academic circles that after the first wave of Islamization in Java, Muslim society became rather stagnant until the rise of the Modern Islamic Movements at the beginning of this century. Such a view overlooks the dynamism of Islam, and has contributed to creating the image of a “superficially Islamized Java”. However, if we look into this problem from another aspect, namely language, we can find a new dimension and it will show how deeply Javanese society has in fact been Islamized.The Arabic Language forms the basis for Islamic concepts. In the development of Islam Arabic words were borrowed by many Asian and African languages. Javanese also contains a plenty of Arabic words with certain phonetical changes. These Arabic loan words carry Islamic messages and influence the way Javanese think. Nowadays in daily conversation the fact of using Arabic loan words is almost unnoticed since such words are so deeply rooted in modern Javanese and so commonly used.Historically speaking by the beginning of 19th century Javanese had already contained many Arabic words. For examble, in Yasadipura I's Serat Cabolek which reflects the Javanese intellectual standard of the time, we find more than 150 Arabic loan words, which are used not only as religious and ethical terms but also scientific and legal ones.Furthermore, from the Arabic loan words that appear in Raffle's lexicon of the Javanese language, based on his stay in Java during the years 1811-1816, we recognize a great change taking place in Javanese religious life. First, time concepts are expressed by Arabic words, meaning that their daily life was organized around Muslim pious duties and festivals. Secondly, it became more important to record, and also more socially respectable to have “knowledge” or to become a learned man. Thirdly, Islamic law was applied and disputes were judged based on it. Moreover, Javanese values were manifested in Arabic loan words. It can safely be said that by this time Javanese life was deeply influenced by Islam.In the late years of the last century, a Dutch Orientalist, Juynboll, collected Arabic loan words in Javanese. From his list we can add more terms to those found in the work of Yasadipra I concerning religion, ethics, psychology, science, law, and society.How these words came into the Javanese language is somewhat of an enigma, since Java had never been colonized by the Arabs and the number of Arab inhabitants in Java was so very limited. We should give notice to the fact that most of those Arabic words carry rather abstract meanings and do not express concrete things. This means that these words were learned as scholastic activities and spread from there throughout the rest of society.In this respect it is noteworthy that the traditional religious schools, like the langgar and pesantren were the source of Javanese knowledge until the end of the 19th century. In these schools kitab (religious books written in Arabic) were used, and the main subject was Islamic Law, followed by Islamic Theology. Islamic Law is designed to regulate the relationships between God and human beings, as well as also relationships among “the faithful”. Islamic Jurisprudence as taught in the kitab discusses interpretations and applications of the law. Islamic Theology concentrates on the problem of how human behaviour is recognized rationally, arguing human beings are responsible for their own conduct, so it requires normative terms. It is strongly suggested that Arabic words were first learned by santri (pupils of Islamic schools) and then carried to the rest of society.In the modern age Arabic loan words still form the core of the Javanese language, and without them the Javanese would be unable to express their thoughts. This is even more true with the Indonesian language and the Indonesians. A lot of new foreign words from Dutch and Eng