The Impact And Role Of Islam On South-East Asia

Islam, a religion that has affected todays broader society and has seemingly created both peace and pandemonium within the current world. An Abrahamic faith, originating in Mecca and dating back to the 7th century, Islam is built upon the foundation of ‘submission to the will of god’ (A&E television networks, 2019). These followers of Islam are monotheistic, strongly believing that Allah is the one and only god, hence why devotees aim to live life of complete submission to Allah. In contrast to this however, those who follow Islam do strongly believe in humankind having free choice. These particular foundations of Islam have allowed the religion and culture to spread throughout countries such as South-East Asia, creating a non-secular society through the means of successfully coinciding itself with already existent religions, influencing both political and social aspects of South-East Asia as well as social issues. These factors have furthermore lead on to contribute to the development of society that is today recognized as a community.

The introduction of Islam’s spread through South-East Asia began in the 7th century through Muslim traders, after which the religion slowly and significantly led on to dominate 42% of the population, becoming one of the most populous Islamic region in the world (Cornell University, 2019). The religion took a heterogeneous approach within society as it has been manifested in various means, adapting itself with coexistent local traditions. However, the crucial point of Islam’s spread came when a local ruler converted to Islam, as the religion went from beginning as an outward practice, to an inner conviction. The reason of Islam’s popularity within South-East Asia correlates to the fact that unlike the coexistent belief system during that time, Islam could be used to authenticate a ruler’s supremacy through the divine. Through this, Islamic fundamentalism has influenced the political environment of South-East Asia as can be seen through the aspects of political actions and modernization. Although hardly any Islamic political power is evident within the region, the political culture is infused with Islamic values (Chinyong, 2009). Through its ‘neomodernist guise’ (CIA, 2010), the religion has the ability to provide alternate ideologies for political benefits in relation to capitalism and socialism (Unal, 1993). In both Indonesia and Malaysia, the rise of renewed activism through Muslim influencers has impacted society through mainstream politics, as Islamic ideals have been able to succeed the ideology of socialism as the main choice within society, in order to create a more equitable, renewed moral community (Strategic Comments (Journal), 2007). Islamic activism can prove to be the basic motivation of South-East Asia’s politicians (Strategic Comments [Journa]), 2007), however in countries such as Malaysia and Indonesia, divisions of orthodox seem to be geographically isolated, causing considerable problems for the overall political standard. In correlation to this, not all are in favor of the Islamic influence upon the regions societies, as many activists strongly believe that political powers for instance within Indonesia, refuse to deliberate defining its plural society as an Islamic state, sparking mild controversy between communities and politics. Through these aspects, it can be identified that the religion of Islam has impacted the factor of politics within South-East Asia, creating the formation of an original South- East Asian dimension for Islam (Hooker &Williams, 1985). Furthermore, its impact has contributed to the development of the broader society within the region and created a standard of political influence that has been impacted through the culture and religion of Islam.

Islam can be identified as a ‘strict adherence’ religion requiring devotees to retain emphasis on the word of Allah as well as the practices that are within. However, through the spread of Islam within South-East Asia, the shift from colonialism to nationalism has made Islam identify itself in a more modernized manner. Through this, not only has South-East Asia’s political structure been influenced, but the social life of the region has also been recast. Although only minority of Muslim’s within South-East Asia are characterized as modernized, from its spread to the region, Islam has become more advanced in upholding the challenges of society, furthermore impacting the social life that can be seen within South-East Asian communities.

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From late 1970’s the movements of Dakwah (Houben, 2003) have integrated through South-East Asia, generating a strong Islamic identity which can assist in understanding changes within society (Wilson, 2015). The impacts of the movements correlated with Dakwah, have allowed Islam to create a foundation of a large role within communities, as a result an increase in headscarves among women, Islamization policies as well as religious investments in Islamic influenced aspects, have reflected the movements of Islam impacting societies. Practices of Islam also effects other factors of life within South-East Asia, such as the embellishment of Islamic religion and tradition within schools as well as influencing individuals in religiosity and adhering to devotional practices (Houben, 2003). The fundamentalism that this religion provides through its culture has associated and integrated itself within pre-existing realms within South-east Asia, which has allowed Islam to grow into the term of modernization, and successfully create a society that has been weaved through the influences of Muslim culture. Islamic identity within communities in the South-east Asian region happens to be due to the rapid urbanization and growth the countries endure within a competitive society. This in turn is seen to weaken ethnic identity within individuals furthermore turning to the religion of Islam, as it has been influenced by politics and individuals within the South-east Asian communities (Chinyong, 2009). The pre-existent correlation of South-East Asian values and Islamic values made the rise of Islam a smooth transitioning one, allowing the people of this region to adhere and relate to the morals and principles of Islam. The foundation of ‘collective morality and responsibility’ has created a social revolution (Bassiouni, 2012), impacting social life in South-East Asia and contributing to the development of a modernized community that has been influenced by the religion of Islam.

The prophet Muhammed is said to have been told Allah’s word, which was then written within the Quran, and has seemingly generated a modern day central idea of ‘jihad’. Meaning ‘struggle’, jihad has been used negatively in mainstream culture, referring to the efforts that Muslims go to in order to defend their faith. This has in turn impacted the social issues within South-East Asia affecting the development of society. Fanaticism and extremists are not part of the Islamic culture however have seemingly been linked to it as ethnic outbreaks coincide the culture to the events. Within Indonesia, ethnic violence has been an issue since 1996 as secular governments endure difficulty in managing Islamic sentiment, challenging politicians to station religious faith down a liberal path (Strategic Comments [Journal], 2007). The revivalist movement with South-East Asia is also seen as a social issue within the region, as it is thought that due to the uprising Islamic modernization of societies, a social change and corrosion of traditional values has led to an Islamic response that creates an additional channel for consciousness (Houben, 2003). The interaction between local and global contexts creates internal and external threats for societies within South-East-Asia, causing locals to develop a general trend towards a ‘deeper identification’ with Islam (Houben, 2003). These specific fears and threats is what slowed down the thorough spread of Islam in the 1990’s when governments in for instance, Indonesia, begin to patronize and circumscribe to Islam, after subsequently being influenced within their societies. An increase in rallying around Islam within the South-East Asian region has increased due to factors such as ‘political repression, expansion of education and economic advancement’ (Houben, 2003). Since the events of the Bali bombings, South- East Asia has been battling an extremist threat as the dread of local conflict being taken to a global extremity is a fear that has required regional attitudes to be cautious (Higginbottom, 2017). Ethno-religious conflicts have also been the outcome of Islam’s impact within the South-East region due to fundamentalist Islam within certain areas. These social issues are an indication of how Islam has impacted and contributed to the development of South-East Asian societies and therefore played a role in influencing the impact of these issues.

Through the vast spread of Islam into South-East Asia, the religion has been able to affect the broader society of this region in relation to the political and social aspects. Islam has been able to influence itself amongst political environments due to its fundamentals that are able to correlate with the already existent views that South-East Asian countries held, providing a different ideology to benefit the political climate within societies. Along with this, Islam has impacted the social structure as well as been an influence within social issues in South-East Asian countries. Muslims have grown into the aspect of modernization within the region due to rapid urbanization, urging individuals to turn to Islam due to the ongoing competitive society. However, Islam has brought social issues form the global world into light within South-East Asia such as the revivalist movements as well as creating an ongoing fear of extremist’s due to the global scale of conflict that have been associated to the religion of Islam. These aspects have impacted the broader society within south-East Asia and contributed to the development of these communities as Islam has provided a facet for not only politics but society to in turn be a democratic region and to successfully grow with both the values and attitudes that both South-East Asia and Islam are able to provide.