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Urban and Rural Developments in the 21st Century
Series: Global Studies

Divisoria Night Café: Showcase of Public Space Renewal in Southeast Asian Urban Context Luzile Satur (Passau) This study deals with festivals manifested as the Night Café in the Southeast Asian City of Cagayan de Oro (CDO), Northern Mindanao, the Philippines. From 2003 until 2013, Mayor Vincente “Dongkoy” Emano together with the city councillors enacted Ordinance Number 8920-2003 that established the weekly Night Café in the public space of Divi- soria.TheNight Café offered leisure and entrepreneurship activities. Vendors and other informal sectors converged to

The Moral Geography of Dams, Pastures and Holy Sites

Rethinking ‘race’ from Asian perspectives YASUKO TAKEZAWA INTRODUCTION In continental Europe, there has been a tendency to avoid using the term ‘race’ in favor of ‘ethnicity’. In the United States, on the other hand, there is abundant literature on race – far more than that on ethnicity – and in Latin America, racism and skin pigmentation are attracting increasing attention since the strong correlation between pigmentation and socioeconomic hierarchy has been revealed (cp. for example, Telles and PERLA 2014). The usage of the terms thus

Indonesia and Malaysia in the Nineteen-nineties

2. Features of Central Asian Folk Islam The revival of Islam in Central Asia cannot be analyzed without under- standing the local forms of Islam prevalent in the region. Therefore, I first of all highlight the most important aspects of Central Asian Islam. One im- portant feature is the prevalence of the Sunni Hanafi School of law and their adaptation of local customs; how this combines with pre-Islamic ritu- als, and the influence of Sufism. 2.1. GENERAL REMARKS ON ISLAM 2.1.1. A Heterogeneous Religion A special feature of Islam is that

7. Asian Crisis and the End of Islamization? 7. Asian Crisis and the End of Islamization? Much of the research for this book was done before 1998 and the Asian crisis. In fact, in 1992, when a first schedule for this research was devel- oped, Southeast Asia seemed in the verge of increasing the efforts towards a cultural and more specifically an Islamic foundation of its future. How- ever, since 1998 things seem to have changed and headed in a different direction. In Indonesia the leaders of the two biggest Islamic organizations, Abdurrahman Wahid and Amien

Religion in Early Modern Southeast Asia: Synthesising Global and Local ANTHONY REID The conversion of Southeast Asia to its three modern global faiths (Islam, Chris- tianity and Theravada Buddhism) is usually told in terms of foreign arrivals, in- terventions and successes, or (by reaction) of a relatively seamless gradualism – Ricklefs’ “Six Centuries of Islamization” (1979). For those mainly concerned with contemporary phenomena, the categories “traditional” or “pre-colonia” are so remote as to defy further subdivision. The interaction between

5. History of Politics and Islam in Central Asia Central Asian history is important for gaining an understanding of the con- temporary religious policies of the independent states. For example, the Uzbek nation-building strategy refers to Timur while the contemporary Muftiates have their origin in the Soviet offices, which in turn are the suc- cessors of tsarist institutions. But history is also necessary to help us under- stand non-state movements. For example, the involvement of Naqshbandi- yah tariqa in politics centuries ago, its suppression