研究会・出張報告（2010年度）

　　　研究会

日時：2010年12月18日(土)　11:30～13:30
Convener: KAWASHIMA Midori (Sophia University, Japan)
Chairperson: KAWASHIMA Midori, ARAI Kazuhiro (Keio University, Japan)

Speakers:
1. Oman Fathurahman (Syarif Hidayatullah State Islamic University, Indonesia)
Understanding Islam In Southeast Asia Through The Kitab Collection
2. ARAI Kazuhiro & YANAGIYA Ayumi (National Institutes for the Humanities/The Toyo Bunko (Oriental Library), Japan)
Notes on the Catalog-making of Southeast Asian Kitabs: Linguistic and Bibliographical Characteristics of the Kitabs
3. Ervan Nurtawab (Jurai Siwo State Islamic College, Indonesia)
From Arabia to the Land below the Winds: The Authorship of Kitabs Spread in Southeast Asia as Seen in the Sophia University Collection
4. SUGAHARA Yumi (Osaka University, Japan)
The Changes in Kitab Users Resulting from the Transition from Manuscripts to Printed Kitabs
5. KAWASHIMA Midori
A Preliminary Study of Networks of the Mindanao Ulama: A View from the Kitabs

概要：
0. Objective of the Session, by Kawashima Midori (Convener)
In order to establish a solid foundation upon which a comparative study of various aspects of Islam in Southeast Asia would be developed, Group 2 of the Section for Islamic Area Studies of Sophia University has been collecting kitabs from various parts of Southeast Asia and compiling its catalogue, in collaboration with Toyo Bunko (Oriental Library). We have just published A Provisional Catalogue of Southeast Asian Kitabs of Sophia University, which lists over 1900 titles of printed kitabs in the collection. In this session, we present the general view and characteristics of the collection and its catalogue, and some of the findings of our research on the collection and the catalogue-making. We also discuss the prospect, potential and strategy for further development of this field of study.
（川島緑）

1.
　Understanding Islam in Southeast Asia through the Kitab Collection, by Oman Fathurahman
　Referring to Vincent J. H. Houben, until the 1950s, the scholarly literature on Islam in Southeast Asia was largely dominated by philologists who dedicated their concerns to studying old manuscripts (Houben 2003: 150). It means that the local texts at that time served as one of the most important sources in portraying the characteristics of Islam in the region.
　Indeed, the early process of Islamization in Southeast Asia was distinguished by the influences of Arab, Persia, and India. Some of the Islamic literary canons were translated into local languages, particularly Malay and Javanese, so that we have eventually inherited a huge number of Islamic manuscripts today in various Islamic fields.
　In the nineteenth century, when the printing technology spread, including in Southeast Asia, those Islamic texts were transformed into printed kitabs, both by means of traditional process of printing (lithography) and modern press printing.
　In the context of understanding Islam in Southeast Asia, it is highly important to appreciate and recognize the printed kitabs published in the region, since they can tell us what kind of sources have shaped Muslim thoughts in the region, and what kind of doctrines have constructed their viewpoints.
　This paper deals with the importance of understanding Islam in Southeast Asia through observation of the kitabs printed in the region, both in Arabic and local languages. Amongst those kitabs, more than 2,500 have been collected and catalogued by our team. Therefore, this catalogue serves as an invaluable tool for those scholars in the field who are keen to know the characteristic of Islam in Southeast Asia from this perspective. Moreover, the data in the catalogue can also be used in examining a long-constructed theory that Islam that had spread in the region was exceedingly sufi-oriented.
（Oman Fathurahman）

2.
　Notes on the Catalogue-making of Southeast Asian Kitabs: Linguistic and Characteristics of the Kitabs, by Yanagiya Ayumi and Arai Kazuhiro
　In preparing this catalogue, we attached great importance to the following two points;
a) To follow the Romanization tables and cataloging rules based on international standards.
b) To enable it to be useful for conducting research on the kitabs.
　That is to say, this catalogue should be general and specialized at the same time. Cataloguing is to arrange and describe the bibliographical data of material, according to a consistent rule. If we can do it successfully, we will be able to provide necessary and well-organized information to the readers.
　In this kitab catalogue we adopted the Anglo-American cataloging rules 2nd edition (AACR2) and as Romanization rules, the ALA-LC Romanization tables (for Arabic and Jawi), which are internationally adopted in major bibliographical utilities, including NACSIS-Cat run by the National Institute for Informatics in Japan.
　This kitab collection, which consists of printed books, may not be regarded as especially unique material, from the viewpoint of catalogue-making. However, in cataloguing this collection, we should recognize certain characteristics of these materials, with regards to (1) the publication practices unique in Islamic areas, and (2) the linguistic characteristics in Arabic and Jawi.
　First, regarding the publication practices in Islamic areas, generally speaking, the meanings of “revised editions” and “reprints” seem to be somewhat different from those in the western countries and Japan. For example, we see some books published in Islamic areas, in which the publishers describe them as “2nd Edition” but which are in fact just additional printings of the same book. In cataloguing the ordinary material, we must distinguish a revised edition from the original, but in dealing with publication in Islamic areas, we should take into consideration the above-mentioned situation and try to find out and describe the actual condition of tits publication. When find the words such as “munaqqahah” (revised) or “muzayyadah” (enlarged) in the material, or the number of times of “revisions” written on the book seem to be too frequent to be real (i.e., three times in two years), they might be reprints, rather than revisions.
　Furthermore, there are cases in which books are made just by binding the materials which are copied from the original Arabic book, with a new cover added by the new publisher. In this catalogue, you may find some books which are almost the same except for the names of publishers. 　In such cases we have to check the book carefully in taking the publication data, by examining not only the title page but also the cover pages, the texts and so on.
　Another matter concerning the publication style in Islamic areas that requires special attention is the case in which a single volume contains one or more related but different works in its margin. We often find this complex style of composition in kutub al-tur?th, or books of Islamic classics. In such cases, we should comprehend this complex style of composition of the book, and understand the relationship among all the works included in the book, in order to fully describe its bibliographical information.
　Second, let us move to the linguistic discussion. The books in this collection are written in the Arabic script, and in this catalogue we Romanized most of the bibliographical data according to the ALA-LC Romanization tables. The transliteration method used in the ALA-LC Romanization tables is not the same as the one which is commonly used by researchers. Although we do not have difficulty in reading the catalogue in which the ALA-LC Romanization method is used, the cataloguers must sufficiently understand this method and its rules.
　In addition to it, many Arabic-loan words are found in the local languages in Southeast Asia. According to the ALA-LC Romanization method, Arabic-loan words in Southeast Asian languages should be Romanized following the rule for each language, and not in the same way for Arabic words, even if the spellings in the Arabic script are the same. Hence, the cataloguers are required to have sufficient knowledge of both languages and must be able to read the titles written in Arabic and other Southeast Asian languages.
（柳谷あゆみ・新井和広）

3. “From Arabia to the Land below the Winds: The Authorship of Kitabs spread in Southeast Asia as seen in the Sophia University Collection”, by Ervan Nurtawab
　This article examines the authorship of kitabs produced and/or circulated in Southeast Asia collected at Sophia University. The author takes a look at both brief biographies of the authors and their intellectual positions as well as works based on the subjects. He also focuses on the role of Southeast Asian ulamas who adapted Arabic kitabs through the production of terjemah and penjelasan, or any other works written in either Arabic or local languages. Finally, he brings all these facts to see to what extent the ulamas in the region have attempted at connecting their networks and Islamic discourse to the global Islamic world.
（Ervan Nurtawab）

4. The Changes in Kitab Users Resulting from the Transition from Manuscripts to Printed Kitabs, byYumi Sugahara
　The nineteenth and twentieth centuries witnessed a fresh wave of Islamization in Southeast Asia, marked by both a considerable increase in the number of pilgrims to Mecca and the emergence of Islamic schools (pesantren, surau, and dayah) in local villages. The business of publishing Islamic textbooks called “kitabs,” also flourished in Southeast Asia during this time. Many Arabic Islamic books were compiled and translated into local languages such as Malay (Jawi) and Javanese (Pegon), and began to be published in the early twentieth century in Java. They have supplied Islamic knowledge from the basic level to the highest level to Muslims in Southeast Asia.
　Many of these translations first prevailed in Southeast Asia as manuscripts. These manuscripts were very limited in number and accessibility, because they were spread throughout the Islamic schools scattered over the Islands, but to some extent closed to the outside. Through publishing these writings in Southeast Asia and abroad however, the number of copies increased rapidly, and these works became more accessible because they were sold at shops in the towns, although the literacy of the society had not significantly improved.
　Islamic textbooks that rapidly increased in number have supplied Islamic knowledge from the basic level to the highest level to Muslims in Southeast Asia. The Jawi and Pegon used in Islamic textbooks have served to present the indigenous people in Southeast Asia with opportunities to study Arabic knowledge. They have utilized the textbooks in theirstruggles to follow the religion and become ideal Muslims. It could be said that the image of the ideal Muslim, for them, began to be established by textbooks that prevailed in Insular Southeast Asia.
（菅原由美）

5. A Preliminary Study of Networks of the Mindanao Ulama: A View from the Kitabs, by Kawashima Midori
　This paper highlights the significance and potentialities of the comparative study of Southeast Asian kitabs by examining networks of the Mindanao ulama, using kitabs written or published by them as the main source material.
　Despite an abundance of studies on the political movements of the Philippine Muslims since the late 1960s, and the upsurge of attention with regard to contemporary Islamic movements, virtually no adequate studies have been made on the intellectual dynamism of the Philippine Muslim society before the 1960s. The period from the late 19th to the first three-quarters of the 20th century is crucial regarding the development of Islamic movements in the Philippines, and deserves greater attention, because it was during this period that various networks of the Mindanao ulama were formed, transformed, and consolidated. This phenomenon occurred not only within the colonial state/nation-state boundaries, but also across the neighboring area of Southeast Asia, and even further beyond in the Middle East. The creation of such networks enabled the Mindanao ulama to interact with each other and their counterparts outside Mindanao, and this in turn facilitated their formulation of new ideas, by introducing fresh elements and integrating them with the existing ones.
　By focusing on the Islamic writings and publications of the ulama of the Lanao area in central Mindanao during the 19th and 20th centuries, this paper identifies several important kitabs produced or used in the area, and examines their authors or translators and the organizations involved in producing and distributing them. It seeks to cast light on both the emergence of the intellectual networks of the Mindanao ulama, and the process of transformation of these networks, as a preliminary attempt to place the Islamic movements in the Philippines within a historical perspective.
（川島緑）