South and Southeast Asian Studies

Archaeological materials from the Mediterranean world in Southeast Asia are scarce and their social context and cultural implications are rarely considered, while objects in Mediterranean style are often misinterpreted or overlooked. Concomitant to the increasing implementation of laboratory analysis, the range of new evidence, especially coming from recently excavated sites in Thailand and Myanmar, along with the reinterpretation of earlier data now brings the potential to compare different regions, and to discuss possible variations in terms both of the diversity and density of Roman materials. This study includes Mediterranean imports produced between the last centuries bce and first centuries ce, as well as Asia-produced inspired objects that integrate Mediterranean elements to varying degrees, combining new data and re-analysed materials. The paper not only contributes to building the sequence of cultural exchanges, but also interprets in cultural terms the varying Mediterranean elements present.

I was very happy to be included in the new Cambridge History of Southeast Asia edited by the Barbara and Leonard Andaya. Scholarship on warfare in the Southeast Asian region is really taking off and where studies are not overtly warfare many are warfare related. The challenges of doing this chapter were the same questions that have faced us for a long time. We roughly agree on what the region is but how do we represent it. There are three levels to do so...

This paper examines the archival, historical, and archaeological findings related to Candaba, a town situated in a swampy area. The pre-Hispanic name of Candaba was Candaue, and it was located near the present cemetery. Over time, the spelling of the town's name evolved from Candave to Candava and finally to Candaba. Historical records from the Spanish colonial period indicate that Candaba was one of the eleven known towns situated along the major waterways of the Rio Grande de la Pampanga. Prior to 1571, the town had a significant population of approximately 2,000 people, highlighting the complexity of the settlement compared to other regions in Kapampangan and other known settlements such as Vigan and Sugbu.

The study focuses on the Candab Adze, a neolithic stone tool artifact, which provides valuable insights into the early inhabitation of the region. However, its archaeological context poses challenges for further study. The morphological attributes of the Daras Candaba, believed to date back to approximately 5000-2000 BC based on earlier Philippine chronology periodization, suggest its association with the Neolithic period of cultural evolution. This artifact potentially represents one of the earliest evidence of prehistoric human activity in the region, which is now inhabited by contemporary Kapampangans. Scholars have proposed that the Candab Adze serves as an indicator of the settling phase of people and the emergence of trade and possible migration.

Additionally, the recovery of numerous potsherds and animal bones in Candaba provides further intriguing information about its prehistoric past. These findings contribute to our understanding of the region's early peopling activities and shed light on the socio-cultural dynamics that existed during that time. However, the complexities and challenges involved in defining and studying the local Kapampangan prehistory in Candaba are recognized and explored in this research.

Keywords: Candaba, Kapampangan prehistory, archaeological findings, neolithic artifacts, settlement patterns, trade and migration, potsherds, animal bones.

This study aims to describe qualitatively the portrait of children's education in the perspective of the Banjar tribal fishing community in Karang Anyar Village, this phenomenon is very interesting and important to study scientifically. The methods used in this research are observation, interview and documentation methods. The data analysis techniques used are data reduction, data display and data verification. This is dominated by parents who have misconceptions (misunderstanding) with education who think that there is no point in sending their children to school because it only adds to the economic burden and they are simply given education at home so that it is better for these children to help their parents earn a living at home. sea because of going to school in the end to get a degree and earn an income. This is what makes the level of education of children in this region is very minimal. The factors causing the lack of children's education in this village are the lack...

The dynamics of the Al Jam'iyatul Washliyah organization in
North Sumatra, Indonesia, in the past, present, and future are
covered in this essay. Al Washliyah is a group that has its roots
in the city of Medan and has grown there while being
influenced by the clergy and undergoing numerous dynamics.
The findings of this study show that Al Wasliyah has
outstanding academics who help the people of North Sumatra
gain knowledge and insight in the area of religion. Al
Washliyah must be mindful of the shortage of academics that
exist in the midst of its organization as we approach the turn
of the century. If Al Washliyah wants to avoid falling behind
and losing its clerical traditions, it must act promptly to carry
out the upkeep of its clerical curriculum.

As the Burrnese became intimately familiar with Western learning and its technology, such as maps and globes, European knowledge gradually lost its mystique. Of course, there were still "mysterious" things about Western knowledge, but the literati and the throne were aware by the mid-nineteenth century that, given access and time, almost anything Europe had was learnable and could be appropriated. They also realized that Burmese learning was just as mysterious to the Europeans as Western learning had been to themselves. What was so surprising was that very f'ew Europeans, almost without exception, were willing to go beyond studying the anatomy of Burmese knowledge, its structure and language, and apply what they learned from it for their own benefit. The Burmese persisted in attempting to get European visitors to take the lessons of Burmese learning to heart anyway. This is a chapter from my book Powerful Learning.

In response to political expansion, Court literati in the middle Konbaung Dynasty were forging a flexible, inclusive Burman ethnic category that might have become the very broad category of Burmese today, but in the process of inclusion articulated ethnic signifiers that were overread and misinterpreted by colonial ethnographers.

1. Introduction : Definition and Scope of accounting, Its role and functions, History of accounting, Generally accepted accounting principles, Purpose and nature of accounting information-Users of accounting information. Branches of accounting-Ethical issues and the accounting profession 2. The Recording Process: Business transactions, Steps in the recording process, The accounting equation, The account and Types of account, The rules of debit and credit, The journal, The ledger, The trial balance. 3. The Adjustment Process : Accounting period, Accrual vs. Cash basis of Accounting, Revenues (income) and expenses, Types of adjusting entries, Preparing and posting of closing entries, Preparing the adjusted trial balance.

This study aims to find out the history of establishment of the Organization of Al Jamiatul Washliyah in Tanah Karo In the year 1938-1967. To know the efforts and role of Al Jamiatul Washliyah in Advancing Education in Tanah Karo. To know that in the Education Process Holds Al Jamiatul Washliyah in Tanah Karo. To obtain the data conducted field research with qualitative descriptive type in Tanah Karo Karo District of Kabanjahe. Data obtained by observation and interview, the informant who qditentukan with purposive sampling. Al Jamiatul Washliyah is an organization engaged in education, propaganda, social and economic empowerment charity keumatan. Doctrine Al Jamiatul Wasliyah entered Karo with the aim to broadcast the Islamic religion sent by the Malay sultanate and the invitation of Islamic preachers to pengislamisasian Tanah Karo Karo people and provide teaching about the true meaning of Islam. Once received by the Karo people, the organization Al Jamiatul Washliyah inaugurated i...

Through a detailed reading of a recent study of medieval Buddhism and politics
in Sri Lanka in conjunction with a number of other works, this article explores the
troubling legacy of translating the historical questions of subjectivity into the modern
language of ‘agency’, ‘autonomy’, ‘innovation’, and ‘creativity’. This legacy cannot easily be
separated from the politics of white privilege in post-colonial studies of Buddhism and
South Asian religion. The problem with trying to expose creativity, so pervasive in the
studies of South Asian religion, is not merely a matter of anachronistic conceptualization
of divergent historical forms of religious practice and subjectivity. It is that the very
possibility of translating subjectivity into easily digestible aestheticized modes of being
(e.g., creativity) is predicated on an uninterrogated assumption about the self-evidence
of such concepts independent of temporal forms of power encountered in forms of life.

The Islamic community of North Sumatra is accustomed to and very familiar with the education fostered by Al Washliyah. As the largest Islamic community organization in North Sumatra, it has profound influence upon the community so that the majority of the people are Al Washliyah residents. This Islamic school, nowadays, survives and even continues to grow in giving its contribution to people, especially those in Batu Bara Regency. The development of the school which is quite significant is certainly inseparable from various factors and conditions that support it. In other words, it is appropriate feasible to ask a question why it develops so significantly that it can be compared with Madrasa Aliyah Al Washliyah in other regions, even in Medan, its own hometown. Keyword: Al Washliyah, Education, Madrasa.

In general, this study aims to find organizational communication on Islamic organizations in overcoming conflict and imaging in North Sumatra. In particular to find out and analyze: the form of coordination of the tasks of Islamic mass organizations in resolving conflicts and imaging in North Sumatra; the flow of information sharing of Islamic mass organizations in resolving conflicts and imaging in North Sumatra; how to resolve conflicts, internal and external, between two or three Islamic mass organizations, and between Islam and Muslim communities in North Sumatra; the form of communication between Islamic relations in North Sumatra; and how to do the imaging in North Sumatra. The approach of research used is qualitative methode in order to get descriptive data in depth. Data were obtained through interviews, document studies, and observations. Interview with purposive to the board appointed by Head of PW of Islamic Organization in North Sumatera. Nonparticipation observation to obtain data from activities inside and outside the office as far as observed. While document studies are used to find the history, vision, mission, organizational structure, and the main work program of the three Islamic organizations studied. Analysis of this research data using James Spradley version with some modifications. Research begins from records of data until poured in the notes also through the steps: collects, rereads, constructs, organizes, until the process builds up to obtain logical relationships (logical relationships). The results showed that the three Islamic organizations-Muhammadiyah, NU and Al Washliyahcoordinated horizontally, vertically and diagonally to overcome conflict and imaging in North Sumatra. Al Washliyah is more structured, because it mentions the "Coordination Meeting" concretely in AD / ART, while Muhammadiyah and NU are not. Through correspondence and use of print, electronic, and online media / medsos-especially FB and WA-, information is disseminated, both internal and external, to resolve conflicts and imaging in North Sumatra. But Muhammadiyah and NU have their own units handled, while Al Washliyah does not. Efforts to resolve internal conflicts are conducted hierarchically, while efforts to resolve external conflicts, both between Islam and the community, emphasize joint activities and commitment of togetherness in the areas of religion, social, economic and political. Relations between organizations through togetherness in the field of religion, social, economic, and political. Organizational imaging is pursued through the implementation of the program as well as possible, in addition to utilizing mass media for the benefit of mass organizations and the interests of the media itself. Penggunaan huruf awal kapital untuk Allah hanya berlaku bila dalam tulisan Arabnya memang lengkap demikian dan kalau penulisan itu disatukan dengan kata lain sehingga ada huruf atau harkat yang dihilangkan, huruf kapital yang tidak dipergunakan. Contoh:  Naṣrun minallāhi wa fatḥun qarīb  Lillāhi al-amru jamī'an  Wallāhu bikulli syai'in 'alīm j. Tajwid Bagi mereka yang menginginkan kefasihan dalam bacaan, pedoman transliterasi ini merupakan bagian yang tak terpisahkan dengan ilmu tajwīd. Karena itu peresmian pedoman transliterasi ini perlu disertai ilmu tajwīd.

This essay discusses the question whether Augustine and Thoreau should be seen as a "holy man."  It analyzes the genre of autobiography and hagiography in the ancient world and in 19th century America.  It discusses the problem of celebrating oneself in an autobiography. It juxtaposes Augustine and Thoreau's views of the natural world, their views on god, and their ascetic practices.

Minangkabau and Mandailing are two different ethnicities. Minangkabau ethnicity has a modernist dominant Muslim and has a matrilineal tradition. While the Mandailing ethnic group has a conservative dominant Islam and has a patrilinear tradition. Of the two ethnic groups, two large organizations were born on the island of Sumatra, namely Muhammadiyah from the Minangkabau ethnic group identified with Pemuda and Al-Washliyah from the Mandailing ethnic group identified with Kaum Tua, both of which had major influences in education, culture and health and politics. . In this case, it is necessary to see how history, ideology, and charitable endeavours from these two large organizations influence change at the local and national scale. Minangkabau dan Mandailing adalah dua etnis yang berbeda. Etnis Minangkabau memiliki pemeluk Islam yang dominan modernis serta memiliki tradisi matrilinear. Sedangkan etnis Mandailing memiliki pemeluk Islam yang dominan konservatif serta memiliki tradisi pa...

Historically, Vietnam and Japan have had long-standing relations. The two countries not only have similar history and culture but also very old trade relations. Since the beginning of the 15 th century, Japanese people have been trading in Vietnam and as a result, the estuary of Hội An, Quảng Nam became Vietnam's largest trading port, a major Japantown (Nihon Machi), and served as a trading center between Japan and SouthEast Asia. After the Second World War, the birth of the Democratic Republic of Vietnam 1) transformed the Vietnam-Japan relationship. The two countries signed an official agreement establishing diplomatic relations on September 21, 1973. During this period, Vietnam fiercely fought against the French and the U.S. Besides the assistance and aid of allied countries, Vietnam had initial cooperation from other countries including Japan. With the spirit of putting aside the past, the two countries overcame their political differences and forged peace through the civilian path. Their relations during this period formed the foundation of future cooperation, which is partly proved and shown through the archival materials. For the purpose of this paper, Vietnam-Japan relations are only discussed within the scope of the documents of the Prime Minister's Office fonds, that are currently preserved at Vietnam National Archives Centre No. III (hereafter VNA III as abbreviated).

Work to apply luminescence dating to archaeological sites in the Lower Mekong Delta has continued with a programme aimed at dating ancient canal sediments and brick monuments in the vicinity of ancient city of Angkor Borei. Following the successful application of OSL dating to the Paris 2 canal near Angkor Borei further fieldwork and analysis has been undertaken. The infill and substrate of the larger Paris 4 canal connecting Angkor Borei to Oc Eo, some 80 km to the south in Vietnam has been sampled and subjected to luminescence analysis. Field spectroscopy and underwater bleaching experiments were also conducted in the Baray and Angkor Borei in 2004. The results show that both illumination intensities and spectral distributions are severely altered by as little as 1.5 m of turbid water, and that OSL bleaching rates for both quartz and feldspars are reduced. Since quartz resetting is heavily dependant on the UV components in daylight, which have preferentially attenuated the effects of turbid water on OSL zeroing rates are especially marked. The new data from the Paris 4 canal, which has been dated by OSL to be between the first millenium BC and the late first millenium AD are significant to understanding the archaeological development of the Fu Nan state in the Lower Mekong Delta, and the sequence of development of the canal network linking inland agrarian sites and coastal trading centres.

Geo-informatics technologies are utilized in the conservation and management of cultural heritage and in related studies. For example, remote sensing (RS) and Geographical Information System (GIS) technologies are utilized as tools for archaeological analysis together with conventional methods. Around the world, RS and GIS technologies have been used to assist archaeologists to pinpoint and identify archaeological sites. With reference to these applications of geoinformatics, the Living Angkor Road Project came up in 2005 with the concept of integrated studies based on interdisciplinary collaboration in an archaeological study in Thailand and Cambodia [Lertlum et al. 2007]. In this project, archaeological and anthropological knowledge was used together with geo-informatics, information and geo-physics technologies to identify, pinpoint and study the ancient road from Angkor in Cambodia to Phimai in Thailand that is described in the inscription of the Pra Khan temple in Angkor, Cambodia. Application of geo-informatics to this project revealed the following results: (1) Application of GIS/RS confirmed the hypothesis proposed by archaeologists based on the Pra Khan inscription that an ancient road once ran from Angkor in Siem Reap area of Cambodia to Phimai in Nakorn Ratchasima, Thailand. In particular, parts of the ancient road were clearly recognized by analyzing the archaeological sites found standing along a line on satellite images and aerial photographs. (2) Buildings and facilities related with the ancient road, such as ancient bridges, ancient industry sites, and dharmshalas (rest-house chapels), were newly discovered through the same analysis. (3) Predictions and assumptions derived from RS/GIS methodologies were verified by field surveys conducted by specialists in archaeology, anthropology, and informatics. In other words, RS/GIS methodologies also could be used to decide an area of field survey in advance. This approach in area studies exactly corresponds to one of the proposed methodologies of Area Informatics [Shibayama 2005]. This paper describes the role and significance of geo-informatics in the study of the royal road from Angkor to Phimai, presents new findings obtained from application of geo-informatics in archaeological studies, describes how GIS/RS technologies were applied, and discusses effectiveness of applying the satellite image ASTER 1) and SRTM 2) elevation data in the project.

This study presents preliminary results of research on pre-Angkorian canals near the ancient settlement of Angkor Borei in the southern Mekong delta of southern Cambodia. The canals have been mapped by aerial photograph interpretation and investigated in the field by hand auger drilling of two canal traces and trenching of one of these. Luminescence profiling through the canal infill successfully identified the base of the canal as well as revealing disturbance and mixing of the canal infill that was not apparent from visual inspection or sedimentological analyses of the infill sediments. OSL dating of the canal bed indicates excavation (or re-excavation) of the canal bed between the first millennium BC and the middle of the first millennium AD. This date is consistent with the time of initial occupation of Angkor Borei in the fourth century BC. Multiple charcoal samples with a pooled age of early fourth to early fifth century AD probably signal the onset of canal infilling. The apparent demise of the canal coincides with a major change in land-use signalled in pollen and diatom data from Angkor Borei, but this change cannot be taken to indicate de-population of the region. This tentative chronology will be refined when more canals are investigated and greater precision is achieved in OSL dating of the canals. The latter will necessitate clearer identification and separation of unbleached (older, pre-archaeological) components and bleached (younger and dating the canal digging and/or operation) components in the OSL stored dose.

This article is broadly concerned with the unique ethical quandaries anthropologists face when conducting research in touristic milieus, as well as the ethical dilemmas that ensue once we have left the field and are engaged in constructing theoretically informed portraits of the communities we researched. Specifically, drawing on experiences in two contrasting Indonesian field settings (Tana Toraja and Alor), I explore the ways in which contemporary anthropological theories about culture, identity, and identity politics can collide with local perceptions and local tourismgenerating aspirations, placing researchers in potentially problematic ethical terrain.

relative time period: Follows the Southeast Asia Early Prehistoric. This period is considered the interface between the late prehistoric and early historic periods and is sometimes called the Protohistoric period. Complex polities emerged during this time along the coasts and in the river valleys of mainland Southeast Asia, and it is also likely that many subsistence strategies like hunting and gathering continued into this period. At its early end (i.e., 2500–1500 b.p.), some archaeologists have also called this period the “Iron Age,” “General Period C,” and the “High Metal Age.” The period after a.d. 200 falls into Higham’s “General Period D” and the beginning of regionally specific chronologies. In central Burma, we see the initiation of the Pyu period, and in Central Thailand, we see the origins of the Dvaravati period. In the Khorat plateau/Tonle Sap region, the founding of the Khmer empire signals the end of this period in a.d. 802. In northern and central Vietnam, this is a transitional phase between Bronze Age complex societies and the earliest states. To ease discussion, the period from 2500–1500 b.p. will be glossed as the “early historic period.”

The book ‘ Protection’, written by Shuvro Prosun Sarker, published in the year 2017 by the Springer Nature in their Palgrave Macmillan imprint, richly deserves a review. This is even more so in light of the recently amended legislation on citizenship which will impact the lives of refugees living in India. The Citizenship Act, 1955 (‘Act’) was amended by the Parliament in December 2019. The Citizenship (Amendment) Act, 2019 stipulates that non-Muslim minorities (namely, Hindus, Sikhs, Buddhists, Jains, Parsis and Christians) entering into the territory of India on or before December 31, 2014 from Pakistan, Afghanistan and Bangladesh shall not be considered as illegal migrants.1 Additionally, it also provides that such exempted illegal migrants shall be eligible to apply for citizenship of India subject to other conditions mentioned therein.2 In this book, Sarker seeks to address the question on the legal status of refugees which continues to persist in the absence of a concrete law ...

Microfossil and sedimentological data from a 3.1 m core extracted from a reservoir (baray) at the ancient Cambodian settlement of Angkor Borei in the Mekong Delta have provided a continuous record of sedimentation and paleoenvironments dating from about 2000 cal yr B.C. Palynological data indicate that for much of the cal. 1st and 2nd millennia B.C. mangroves dominated the regional vegetation, while extensively and regularly burnt grasslands dominated the local vegetation. Turbid, nutrient-rich standing water characterized the core locality, perhaps suggesting a connection with rivers in the area. An abrupt change during the cal. 5th to 6th centuries A.D. involved a dramatic reduction in grasslands and the expansion of secondary forest or re-growth taxa. These changes are synchronous with an abrupt decline in the concentration of microscopic charcoal particles in the sediments, and the colonization of the core locality by swamp forest plants. These changes are taken to indicate a shift in landuse strategies or, possibly, a period of land abandonment. The age for the construction of the baray is interpreted to be in the 17th-19th centuries, but this dating remains speculative. Construction of the Angkor Borei baray exploited a preexisting body of standing water, so its construction was fundamentally different from the methods used at the Angkorian capital in northern Cambodia.

Decolonisation has become a buzzword in academic circles today, and the efforts to decolonise knowledge and knowledge production are many and complex. However, it can also be argued that 'decolonisation' is not a discipline per se, but rather the outcome of the use of theories and models in the various disciplines in the humanities and social sciences. This is the PowerPoint I gave to accompany my Zoom talk to the Department of History Faculty of Arts and Social Sciences of the Universiti Malaya (UM), on 23 March 2022, hosted by Prof. Farish A. Noor (UM), in which I discussed the writing of history in the domain of Indonesian colonial history in particular, and the efforts to decolonize history in the Southeast Asian region in general. The talk was attended by 200+ Zoom participants and generated a lively discussion.

This study aims to compare literacy produced by scholars from two major Islamic organizations in Indonesia, namely Al-Jami'atul Washliyah in North Sumatera and Nadhlatul Wathan in West Nusa Tenggara. A comparative study was conducted by looking at various books, kitab, and written works produced by the scholars of these two organizations. This is a field study using qualitative method. Sources of data in this study came from the results of observations, interviews, and literature study. The author's observations were conducted in Medan and Mataram as the main bases of these two organizations. Then the author interviewed the scholars who produced various scientific papers, especially those from the New Order and Reformation era. The author also conducted direct observations of books, kitab or other works of the scholars of these two organizations, journals, and other scientific works related to the research theme. As a result, scholars from these two organizations have produced various works, some of which were written during the New Order and Reformation eras. These works are closely related to the value of Islamic and nationality. Abstrak: Penelitian ini bertujuan untuk membandingkan berbagai literasi yang dihasilkan oleh para ulama yang berasal dari dua organisasi keislaman besar yang ada di Indonesia, yaitu Al-Jami'atul Washliyah yang berpusat di Sumatera Utara dan Nadhlatul Wathan yang berpusat di Nusa Tenggara Barat. Perbandingan penulis lakukan dengan melihat berbagai buku, kitab, dan karya tulis yang dihasilkan oleh para ulama dari kedua organisasi ini. Penelitian ini termasuk ke dalam penelitian lapangan (field research) dengan menggunakan metode penelitian kualitatif di dalam proses penulisannya. Sumber data dalam penelitian ini berasal dari hasil observasi, wawancara, dan studi kepustakaan. Observasi penulis lakukan di Medan dan Mataram sebagai basis utama dari kedua organisasi ini. Kemudian wawancara penulis lakukan langsung dengan para ulama yang menghasilkan berbagai karya tulis ilmiah, terutama yang berasal dari masa Orde Baru dan Reformasi. Sementara studi kepustakaan penulis lakukan dengan melakukan pengamatan langsung terhadap kitab, buku, atau karya lainnya dari para ulama kedua organisasi ini, ditambah dengan pencarian sumber lainnya berupa buku, jurnal, serta karya ilmiah lainnya yang berkaitan dengan tema penelitian. Ulama-ulama yang berasal dari kedua organisasi ini telah menghasilkan berbagai karya, di antaranya ditulis pada masa Orde Baru dan Reformasi. Karyakarya tersebut sangat erat kaitannya dengan nilai-nilai keislaman serta keindonesiaan.

Through the content analysis of Matsumoto Nobuhiro’s pre-war writings, the PhD thesis examines Japan’s pre-war academic perspective of Southeast Asia and Indochina. Matsumoto Nobuhiro was one of early ethnologists and one of the two founders of Southeast Asian studies and Indochina studies in Japan. He was very sensitive to the trends of the times. Therefore, this study not only traces the development and formation of ethnology, Southeast Asian studies and Indochina studies by Matsumoto, but it also sheds light on the academic background of Japanese interpretation of Southeast Asia in relation to the important issues in Japanese history, such as Orientalism, Japan’s Southern Advance, climate theory and Pan-Asianism. In Matsumoto’s case, the thesis argues that Japanese biases against Southeast Asia resulted from the process of Japan’s adoption of evolutionism and ethnological theories from the Western scholars. In this sense, it brings answers to the questions on Japan’s pre-war relation to Southeast Asia which cannot be provided by the political research. Furthermore, the thesis claims that Matsumoto was fascinated by the similarities between Southeast Asian and Japanese cultures and adopted evolutionist, diffusionist and sociologist ethnological theories in order to explain these similarities and understand Southeast Asian and Japanese cultures. The thesis explores this formation of Southeast Asian studies in relation to ethnology in four periods of Matsumoto’s academic career with watersheds of his study at Keio University, his doctoral studies in France, his field trip to French Indochina and the break-out of the Greater East Asian War.

Although it is an almost established understanding in European and North American literature that race is a social construct, the general academic and social discourses surrounding race in Japan remain outside this model. This can be traced back to school textbooks and geography books in the early Meiji period, after these concepts and words were translated and introduced from Europe and the United States. This article will examine passages related to race in textbooks from the first half of the Meiji period, in order to explore the continuities and discontinuities in the state of knowledge production surrounding race and racial discrimination in contemporary Japan. Investigating the usage of words in educational practice allows us to see how 'race' was a term that was located in a position different from that of other words, and how the Japanese transformed their racial position in relation to others. 1 See Yamamuro, Shis o kadai toshite no Ajia.

Years deviation of the age estimate. Negative is underestimation, positive is overestimation, zero is accurate estimation. 5. Errorabs: The absolute error of the estimation, all deviations made positive. 6. Origindate: Date of manufacture given at the time the vessel was first recorded, during either the 1975 or the 1980 inventory. 7. Type: Vessel type. I= ittoyom (rice cooking vessel), U = oppaya (meat and vegetable cooking vessel), W = water storage vessel. 8. Size: Size of vessel. M =medium, with 6, 7, 8 being progressively larger. 9. Whenget: Manufacture date given during the 1988 inventory. 10. Potage: Vessel age as of 1988. APPENDIX 2: HOUSEHOLD DATA Data from forty households provide the basis for sections of the preceding analysis. The variables examined and their definitions are as follows: 1. House: The number assigned to the household during the 1975 census. 2. Errorabs: The average absolute error for the household.

Artikel ini bertujuan untuk memetakan model dakwah yang ideal di organisasi Al Jam’iyatul Washliyah. Model dakwah ini menjadi penting untuk dibahas karena dakwah merupakan ruh dari pada syariat Islam, tanpa kegiatan dakwah ajaran Islam tidak akan berkembang sampai ke daerah-daerah yang sulit untuk dijangkau bahkan dikuatirkan akan mati. Daerah pedalaman merupakan titik rawan matinya ajaran dan syariat Islam jika tidak mendapatkan perhatian yang serius, terutama di seluruh wilayah Indonesia secara umum dan wilayah pedalaman Sumatera Utara secara khusus. Al Jam’iyatul Washliyah harus mampu menemukan sebuah prototype atau model baru dalam berdakwah kalua tidak mau ketinggalan oleh perkembangan zaman. Kreasi dan inovasi sangat dibutuhkan jika tidak ingin dikatakan stagnant bahkan decline. Oleh karena itu diperlulkan usaha untuk senantiasa up to date dan selalu meng-upgrade setiap peranti yang ada pada struktur dan seluruh masyarakat Washliyyin.

Islam, as a religion, has been dominant in Central Asia for about 1,300 years; however, the Central Asian Islam is different to that of Islam in other regions. With the advent of Islam at Central Asia from Arab peninsula, it transformed into a syncretic religious belief by incorporating various local customs and practices. But Islam at Central Asia, in its long journey, has been severely hampered by nearly 70-years of Soviet communist rule. The invasion of the Soviet authorities on Islam at Central Asia and the policies adopted by the Soviets provided an opportunity for the rise of radical Islam in this region. Its impacts are two folds: on the one hand, due to the Soviet aggressive policy, religious extremists continue to operate secretly at this place, and on the other hand, in the aftermath of World War II, Soviet foreign policy allowed Central Asia to become somewhat more open to the outside world, leading to entering radical Salafi ideologies from the Middle East into Central Asia. Consequently, in the Soviet era, a kind of conflict started to surface between the radical Islamist groups and moderate, liberal, traditional Hanafi ideology of Central Asia. This article intends to discuss the nature of the Central Asian syncretic Islam and the rise of radical Islam in Central Asia partly as a consequence of assaults on Central Asian Islam by Soviet authority during its communist rule.

In the beginning of the first century A.D. a Hindu community existed in Funan.
The oldest Hindu kingdom established in the lower valley of the Mekong, the area now included in the Indo-China peninsula was known as the funan with its capital at Vyadhapura, probably near Ba Phnom.

According to the tradition recorded in inscriptions, it was founded in the 1st century B.C. by a Brahamana and Kaundinya from India who defeated and married the Naga prnices soma of that place.
The second Kaundinya - again a Brahmana from India was elected king by the people, thus marking the next stage of Indian colonisation, Hinduism too deep root in that country, and the rulers bore Indian names and followed Indian religion. The brahminical hierarchy was a notable feature in the social order.

Chinese records mentions the year as 191 A.D. when Kaundinya, a Brahmin, "planted his javelin and married a local naked princes".

A loom in use in Balai Cacang village in the Minangkabau region of Sumatra has an unusual warp suspension system, in which the warp is attached to a cord and tensioned around a pole. We show that this system is similar to that used on traditional Indian pit looms, and that it probably crossed the Indian Ocean to Indonesia. Indian influence on Indonesian textile forms is well-documented, but this is the first identification of an Indian loom technology in Indonesia. It implies the presence of Indian craftspeople in Indonesia in the past.

This paper presents a case study in the analysis of anthropogenically reset sedimentary materials, through work undertaken to identify and date sediments in an ancient canal in the Mekong Delta, Cambodia. The emergence of rice cultivating communities, utilising canals for both hydraulic management and transport, represents an important stage in the social evolution of southeast Asia. The emergence of complex polities in the region, which may have depended on both international trade and intensified agriculture, led ultimately to the formation of the famous Khmer empires which dominated the region on several occasions through the 1st and 2nd millennia AD. French colonial scholars identified possibly ancient canals in the region that may have played roles in trade, agriculture, or both. This series of ancient canal features near Angkor Borei has been the subject of recent investigations in a collaboration between the Universities of Glasgow and Hawaii. Luminescence profiling measurements were used to identify the canal bed, by exploiting the contrast between a regional substrate of some 50 ka depositional age and more recent archaeological sediments. In this manner it has been possible to identify the sedimentary substrate, undisturbed canal sediments, and redeposited material. Ages have been estimated for substrate and canal infill sediments. The work represents the first convincing demonstration of luminescence dating of one of these important regional features, and indeed the first confirmation of the presumed antiquity of the canal system around Angkor Borei.

This study presents preliminary results of research on pre-Angkorian canals near the ancient settlement of Angkor Borei in the southern Mekong delta of southern Cambodia. The canals have been mapped by aerial photograph interpretation and investigated in the field by hand auger drilling of two canal traces and trenching of one of these. Luminescence profiling through the canal infill successfully identified the base of the canal as well as revealing disturbance and mixing of the canal infill that was not apparent from visual inspection or sedimentological analyses of the infill sediments. OSL dating of the canal bed indicates excavation (or re-excavation) of the canal bed between the first millennium BC and the middle of the first millennium AD. This date is consistent with the time of initial occupation of Angkor Borei in the fourth century BC. Multiple charcoal samples with a pooled age of early fourth to early fifth century AD probably signal the onset of canal infilling. The apparent demise of the canal coincides with a major change in land-use signalled in pollen and diatom data from Angkor Borei, but this change cannot be taken to indicate depopulation of the region. This tentative chronology will be refined when more canals are investigated and greater precision is achieved in OSL dating of the canals. The latter will necessitate clearer identification and separation of unbleached (older, pre-archaeological) components and bleached (younger and dating the canal digging and/or operation) components in the OSL stored dose.

In this article, I wish to explore the now much valorized separation of the artist from the critic. In arguing that these two orientations overlap and that the one is constitutive of the other, I wish to place the role and function of the creative artist as equal to the social critic if not always, already, so. I argue therefore that Girish Karnad and his creative texts and performances best exemplify the social critique, that he, as creative artist, articulates. At the end, by way of conclusion, I wish to pay tribute to this artist and critic, to whom much praise and remembrance is owed. A Question as Introduction: …perhaps, one must begin with a question. A question in a tribute for the contributions of one the leading figures in the contemporary creative arts? That sounds almost frustrating, given the nature of eulogies in the literary arts. But this question compels asking, particularly because of the nature and practice of Girish Karnad's opus in the realm of contemporary drama. Hence the question: Are creative artists different / separate from social critics? Let me unpack this question in terms of the debates that circulate in current thought and practice and later show what signification it has for Karnad's stirring contribution to contemporary drama. That indeed will constitute my tribute for the person and artist Girish Karnad really was. Over time, one has noticed that creative artists such as writers, dramatists, painters, filmmakers, architects, and even fashion-designers, have been valorized over the critic, the commentator, the intellectual, even over the philosopher and the thinker. Artists have been celebrated for their narrative abilities, their imaginative acumen, their passion and their infinitive insightfulness; somehow the critic, that comments on the art is lesser than the artist: s/he is, especially if s/he is deconstructivist-as MH Abrams once referred to her-a "parasite" (Miller, 439), someone who lives off the aesthetics of the great artist. Critical thinkers evaluating literary and/or other artefacts simply appear to lack intelligence. Worse still, for social commentators, whose avowed responsibility is to assess and evaluate what is-including the way things, their experience and their implications-come over to people. Somehow, one has to backfoot a critique, if that was over a canonical piece of art. Still horrid, is the position of the public intellectual, if especially s/he finds immense fault with Nobel laureates-as Karnad did of VS Naipaul (Nair, 04 Nov 2012)-for their prejudiced creative writing or for their historical fiction and travelogues. Somehow the critic, the commentator and the intellectual suffer disrespect as unproductive and ingenuous good-for-nothings. But not so, the creative artist! Creative Artists and Social Critics Creative artists are perceived as spontaneous agents of creative energy, even as shamans (Barthes, 142), and celebrated as spiritualists, their talent being, to show rather than tell (Bretens, 39-43). Simply speaking, the aesthetic, they propagate, is that of the storyteller and narrativist, whose ability and potential weave together a network of readable (Barthes,4) experiences, not always, in a realistic, but, presumably in an imaginative, manner. Such talent is celebrated as the marker of artistic beauty and creative delight. Many writers and artists claim they leave gaps in their story-telling deliberately so that readers may puzzle out their meanings, i.e. fill the gaps into what could be identified as "readerly texts" (4). In art-plastic and performative arts-and in today's cinema, the so-called complexity of an artefact often depends on the "cult" (Benjamin, 220), the artists and others weave around themselves. Thus, indeed the reader, the viewer and the audience, become poor things who

Tidak dapat dipungkiri bahwa berkembangnya dunia pendidikan khususnya pendidikan Islam di Indonesia sampai saat ini tidak terlepas dari usaha dan peran ulama Indonesia. Para ulama yang memiliki semangat juang yang tinggi melihat betapa pentingnya pendidikan Islam yang menjadi tonggak peradaban Islam yang lebih maju. Syekh Hasan Maksum, H. M. Arsjad Thalib Lubis, H. Yusuf Ahmad Lubis, dan Syaikh Hasan Maksum merupakan ulama dari sekian banyak ulama yang terlihat banyak berkontribusi dalam Dunia Pendidikan Islam di Indonesia. Peran Syekh Hasan Maksum Syekh Hasan Maksum berperan di bidang sosial juga sebagai guru yang berhasil melahirkan ulama-ulama generasi penerus Ahl Al-Sunnah Wa Al-Jamaah di Indonesia. Di bidang politik Syekh Hasan Maksum diberikan wewenang oleh kerajaan untuk menyelesaikan masalah sosial di kerajaan. Walaupun telah menjadi ulama besar Syekh Hasan terus menggali ilmu, menulis banyak karya dan jabatan tidak membuatnya menjadi lalai mengkaji ilmu dan menulis karya akademik. Syekh Hasan juga menjadi ulama terkemuka di tiga organisasi islam yaitu Al-Wasliyah, Al-Ittihadiyah dan Nahdatul Ulama Peran H. M. Arsjad Th. Lubis

Diajukan untuk memenuhi tugas pada mata kuliah filsafat pendidikan islam DOSEN PENGAMPU : Dr.Ja'far M.A JURUSAN PENDIDIKAN BAHASA ARAB FAKULTAS ILMU TARBIAH DAN KEGURUAN UNIVERSITAS ISLAM NEGRI SUMATRA UTARA TAHUN 2021 1 BAB I PENDAHULUAN A. Latar belakang Dalam Islam, ulama diyakini sebagai pewaris para Nabi (waratsah al-Anbiya), bertugas meneruskan fungsi Nabi sebagai da'i menyeru manusia kepada (menyembah) Allah (QS. 33 : 46). Dua warisan utama yang harus diemban oleh ulama adalah (melestarikan ajaran) Alquran dan Hadits. Ulama, dengan demikian, merupakan suatu kelas ahli yang bertugas menafsirkan Alquran, menjadi jiwa dan hati ortodoksi Islam, seorang ahli hukum yang sekaligus juga seorang guru yang telah menggariskan bentuk dan banyak menentukan isi Islam (Geertz 1981).

Pendahuluan Disamping sebagai tugas kuliah yang harus dikerjakan oleh mahasiswa pascasarjana uinsu Prodi Pedi C Non Reguler ternyata dengan sedikit memahami ketiga jurnal yang direview ini benar benar membuka wawasan tentang tokoh-tokoh ulama penting di sumatera khususnya utara dan timur, yang selama ini namanya jarang tersentuh di telinga kita. Namun dengan membaca jurnal ini benar-benar melihat ternyata ketiganya ini adalah ulama yang patut di kagumi perjuanganya dalam mendakwahkan islam. Secara umum ketiga tokoh ini adalah tokoh yang dibesarkan dan membesarkan organisasi alwasliyah. Diantara ketiganya walau tidak sepenuhnya menempuh pendidikan di jalur pesantren namun kualitas ilmu keagamaan tidak diragukan keahlianya dari prestasi yang telah ditorehkan oleh mereka masing-masing. Peran Syekh Hasan Maksum Penulisan jurnal yang sangat bagus memberikan penjelasn yang begitu rinci tentang tokoh ini, dimana dijelaskan dengan begitu gamblang dan akurat. Dari mulai asal-usul, pendidikan yang di tempuh beserta tokoh-tokoh yang turut andil dalam membentuk Syekh Hasan Maksim ini sehingga menjadi tokoh Tasawuf dan Tarekat yang berkepribadian begitu memukau dan melharirkan banayk sekali tulisan baik dalam bentuk artikel buku-buku maupun terjemahan yang bermanfaat. Begitutpun seiring dengan itu Syekh Hasan Maksum juga melahirkan banyak anak didik yang pada akhirnya menjadi tokoh-tokoh yang ada di Sumatera. Namun yang tidak tergambar dari jurnal ini adalah tentang kondisi akhir dari Syekh Hasan Maksum ini. Wafatnya tahun berapa dimana dan dikebumikan dimana. Secara sederhana yang dapat diringkas dari jurnal ini adalah : Tasawuf dan tarekat telah memunculkan respons beragam di dunia Islam. Para pendukungnya menilai bahwa tasawuf dan tarekat merupakan dimensi internal dari ajaran agama dan wujud dari gagasan ihsân dalam Islam, sedangkan para kritikusnya yang berasal dari ulama eksoteris dan literalis dan sebagian orientalis mengritik keduanya, dan meragukan sampai menolak autentisitasnya sebagai ajaran yang berasal dari tradisi kewahyuan dan peradaban Islam, anti-sharî'ah, dan berorientasi kepada kehidupan akhirat sehingga para pendukungnya cenderung bersifat pasif terhadap kehidupan dunia. Islamisasi masyarakat Nusantara juga tidak bisa dilepaskan dari peran dan pemikiran kaum sufi dan kelompok tarekat. Mengingat kontribusi tasawuf dan tarekat bagi penguatan Islam di

1. SYEKH HASAN MAKSUM Kontribusi Hasan Maksum dalam dunia pendidikan sudah terlihat dari riwayat pendidikannya. Sebagai seorang pelajar yang giat, sudah tentu beliau juga memiliki cita-cita besar bagi bangsa dan negaranya. Hasan Maksum lebih memilih melanjutkan pendidikannya ke Tanah Suci Makkah dibandingkan dengan belajar di Singapura yang sudah lebih maju pendidikan sainsnya. Pilihan untuk belajar di Makkah merupakan cita-cita yang sudah tertanam dalam dirinya untuk memperbaiki pemahaman keagamaan masyarakat Labuhan Deli ketika itu. Kehidupan masyarakat Labuhan Deli masih jauh dari ajaran Islam, bahkan masih banyak yang belum mengenal agama islam sama sekali. Masyarakat masih banyak yang menganut agama Parbegu atau sebagai Hindu dan Ciwa 1. Kembalinya Hasan Maksum dari Makkah setelah menimba ilmu selama 20 tahun dan menjadi guru di Masjid al-Haram, tidak serta merta menjadikannya dikenal oleh masyarakat luas. Meskipun sudah menjadi ulama terkemuka di Masjid al-Haram, Hasan Maksum tetap menjalani kehidupan zuhud dan tidak menyukai popularitas. Pengaruh besarnya selama menjadi guru di Masjid al-Haram tidak diketahui oleh masyarakat Labuhan Deli yang disibukkan dengan urusan duniawi.