■ 講演会

2016年09月20日 14:35:21

アジア研究セミナー2016年度第2回 「第5回東南アジアのキターブ比較研究国際ワークショップ:マレ ーシアとヴェトナムのキターブの研究」が2016年10月15日(土)に開催されます。

主催上智大学アジア文化研究所
日時2016年10月15日(土)10:00〜13:00
テーマ第5回東南アジアのキターブ比較研究国際ワークショップ:マレ
ーシアとヴェトナムのキターブの研究
The Fifth International Workshop on Comparative Study of Southeast Asian Kitabs: Studies on Kitabs from Malaysia and Vietnam
プログラム10:00-12:30
報告:
1)塩崎悠輝(早稲田大学国際学術院・特別研究員)
The Shafi‘i School and Kitab Learning in Contemporary Malaysia:
The Shift of Connections for Knowledge Transmission.
2)吉本康子(京都大学東南アジア研究所連携研究員、アジア文化研究所・客員所員)
Kitap Du-A Muk Kei of Cham Bani

討論者:Dr. R. Michael Feener(オックスフォード大学)
司会:川島緑 (上智大学)
言語:英語(通訳なし)

12:30-13:00:上智大学アジア文化研究所東南アジアキターブ・
コレクション閲覧(中央図書館6階612号室)
会場上智大学四ツ谷キャンパス 
2号館2階207a会議室(*6階603号会議室から変更になりました)
http://www.sophia.ac.jp/jpn/info/access/accessguide/access_Yotsuya http://www.sophia.ac.jp/jpn/info/access/map/map_yotsuya 
言語英語(通訳なし)
申込無料
どなたでもご参加いただけますが、出席人数把握のため、ご出席予定の方は以下にご一報ください。
連絡先:midori-k@sophia.ac.jp
アブストラクト(塩崎 悠輝)The Shafi‘i School and Kitab Learning in Contemporary Malaysia:
The Shift of Connections for Knowledge Transmission

Yuki Shiozaki

The Shafi‘i School is powerfully protected as the official school of Islamic jurisprudence in Malaysia. According to enactments legislated in all states except Perlis, Islamic education and official fatwas should be in line with the generally accepted theories of the Shafi‘i School. The origin of the kitab (Islamic text) learning tradition in Southeast Asia was mainly Mecca. Even though the main geographical origin of kitab learning was Mecca, the people who committed the transmission of Islamic knowledge came from a variety of geographical backgrounds. The kitab tradition in Southeast Asia was formed through various connections such as Kurdish, Egyptian, Yemeni, and East Indian (Malabar) connections.
In contemporary Malaysia, the traditional kitab learning which developed the presence of the Shafi‘i School is changing. One of the main reasons for this is the expansion of the Salafi stream or Kaum Muda in the Malay Peninsula since the early twentieth century. Another main reason is the shift of the learning center from Mecca to Cairo, especially al-Azhar. The modernization of Islamic education is also a factor in the disappearance of traditional kitab learning. The objective of this study is to consider the relationship between the changes in kitab learning in Malaysia and the shift of connections for knowledge transmission.
This study is a comparison of Shafi‘i School kitabs read in traditional pondoks, “Azharized” Islamic educational institutes under the government, and newly rising madrasahs. In this study, “rising madrasahs” refers to private institutes established in Kelantan and Terengganu in the twenty-first century. Among such madrasahs, one madrasah passes down the pondok tradition of Patani in Southern Thailand. There are madrasahas affiliated with Tabligh Jiamaat, which sends students to South Asia. Some madrasahs have Yemeni-Hadhrami connections. The common characteristic of these madrasahs is the revitalization of kitab learning.
Through a comparison of kitabs read in Islamic educational institutes, new trends of the Shafi‘i School can be observed, in terms of the bibliographical source. In general, the tradition of kitab Jawi learning declined in Malaysia. Even in the newly rising madrasahs, the Arabic classical texts are considered superior to kitab Jawi written by Malay ulama and classics written by Indian ulama.
アブストラクト(吉本 康子)Kitap Du-A Muk Kei of Cham Bani

Yoshimoto Yasuko

This study aims to conduct a preliminary investigation of the debate concerning the development of religious Islamic practices in mainland Southeast Asia. The present-day provinces of Ninh Thuan and Binh Thuan were once known as the home of Panduranga, which was one of the last Champa territories in central Vietnam. They are thought to be the center of early Islam in Southeast Asia Arabic epitaphs dating back to the 11th century have been found in these regions. According to some previous historical studies, in the 17th century, the Champa king encouraged people to construct masjids and convert to Islam. The Chams, the majority of the Champa people, including their kings, were Muslim. However, today, the Chams in this region, as well as in Vietnam, live as an ethnic and religious minority.
In this presentation, I will examine the manuscripts used by the Cham Bani people, inhabitants of the Ninh Thuan and Binh Thuan provinces of south-central Vietnam, who are officially recognized as Muslims or tin do Hoi giao. First, I will outline the Cham Bani’s society, their religious practices, and their traditional texts by comparing the three other religious groups of the Chams in Vietnam: the Cham Balamon, the Cham Islam, and the Cham Hroi. Second, I will outline the Cham Bani’s “Islamic manuscripts,” which are passed down through generations by acars, the Cham Bani’s religious priests. Third, I will examine the “Kitap Du-A Muk Kei,” which means the ancestors’ prayer book. Incorporating some phrases of the Qur’an, the “Kitap Du-A Muk Kei” is one of the few manuscripts written and edited for the ordinary Cham Bani people in recent years. In conclusion, examining the text by comparing other similar manuscripts will enable me to consider the meaning as well as the various aspects of introducing Islamic elements into the Cham Bani’s society.

問い合わせ上智大学アジア文化研究所 
Email: i-asianc@sophia.ac.jp