The Javanese text being published here is not appearing in print for the first time: more than half Cli century ago it was published by B.J.O. Schrieke in his doctQr's thesis Ret Boek van Bonang ("The Book of Bonang") (1916). In Schrieke's work, however, the emphasis fell O'n the historical introductiQn to the text rather than on the text itself, the edition of which is nQt free of shortcomings. MoreQver, the analysis of the contents of the text appended to it could not make up Qf a complete translation. for the lack That a new edition and complete translation of this Qld and important text has nQt been made before now is due to the small number of scholars of Javanese - and the even smaller number of those amQng them who concern themselves with the Muslim works of Javanese literature. In short, it is the piQneering character which the study of Indonesian literatures still largely PQssesses that has caused people to be contented with preliminary surveys Qf this extensive field of study j it is true that a number of welcQme milestones have been erected, but it can in no way be said that the cha:rting Qf the whole field is yet complete. After the first publication of a text and summary of its contents people are only too readily inclined to proceed to other projects, mOore attractive because of their novelty.

The Javanese text being published here is not appearing in print for the first time: more than half Cli century ago it was published by B. J. O. Schrieke in his doctQr's thesis Ret Boek van Bonang ("The Book of Bonang") (1916). In Schrieke's work, however, the emphasis fell O'n the historical introductiQn to the text rather than on the text itself, the edition of which is nQt free of shortcomings. MoreQver, the analysis of the contents of the text appended to it could not make up Qf a complete translation. for the lack That a new edition and complete translation of this Qld and important text has nQt been made before now is due to the small number of scholars of Javanese - and the even smaller number of those amQng them who concern themselves with the Muslim works of Javanese literature. In short, it is the piQneering character which the study of Indonesian literatures still largely PQssesses that has caused people to be contented with preliminary surveys Qf this extensive field of study j it is true that a number of welcQme milestones have been erected, but it can in no way be said that the cha: rting Qf the whole field is yet complete. After the first publication of a text and summary of its contents people are only too readily inclined to proceed to other projects, mOore attractive because of their novelty.

When students from a Muslim boarding school were convicted for the 2002 terrorist bombings in Bali, Islamic schools in Southeast Asia became the focus of intense international scrutiny. Some analysts have warned that these schools are being turned into platforms for violent jihadism. Making Modern Muslims is the first book to look comparatively at Islamic education and politics in Southeast Asia. Based on a two-year research project by leading scholars of Southeast Asian Islam, the book examines Islamic schooling in Malaysia, Indonesia, Thailand, Cambodia, and the southern Philippines. The studies demonstrate that the great majority of schools have nothing to do with violence but are undergoing changes that have far-reaching implications for democracy, gender relations, pluralism, and citizenship. Making Modern Muslims offers an important reassessment of Muslim culture and politics in Southeast Asia and provides insights into the changing nature of state-society relations from the late colonial period to the present. It allows us to better appreciate the astonishing dynamism of Islamization in Southeast Asia and the struggle for Muslim hearts and minds taking place today. Timely and readable, this volume will be of great interest to teachers and specialists of Islam and Southeast Asia as well as the general reader seeking to understand the great transformations at work in the Muslim world. Contributors: Esmael A. Abdula, Bjørn Atle Blengsli, Joseph Chinyong Liow, Robert W. Hefner, Richard G. Kraince, Thomas M. McKenna.

Mark R. Woodward’s Islam in Java: Normative Piety and Mysticism in the Sultanate of Yogyakarta (1989) was one of the most important work on Indonesian Islam of the era. This new volume, Java, Indonesia, and Islam, builds on the earlier study, but also goes beyond it in important ways. Written on the basis of Woodward’s thirty years of research on Javanese Islam in a Yogyakarta (south-central Java) setting, the book presents a much-needed collection of essays concerning Javanese Islamic texts, ritual, sacred space, situated in Javanese and Indonesian political contexts. With a number of entirely new essays as well as significantly revised versions of essays this book is a valuable contribution to the academic community by an eminent anthropologist and key authority on Islamic religion and culture in Java.

The notion of adab is at the very heart of the Islamicate cultures. Born in the crucible of the Arabic and Persian civilisations of the Late Antiquity period, nourished by Greek, Syriac and Indian influences, this polysemic notion could cover a variegated range of meanings, ranging from good behaviour, good manners, etiquette, proper knowledge of the rules, to belles-lettres, and finally, literature. This volume addresses the notion of adab through four perspectives, which correspond to the four parts into which it is divided: “Origins”; “Transmissions”; “Metamorphosis” of the “Origins” and finally “Origins” through the lens of modernity.

In this volume, Anthony Reid positions Southeast Asia on the stage of world history. He argues that the region not only had a historical character of its own, but that it played a crucial role in shaping the modern world. Southeast Asia’s interaction with the forces uniting and transforming the world is explored through chapters focusing on Islamization; Chinese, Siamese, Cham and Javanese trade; Makasar’s modernizing moment; and slavery. The last three chapters examine from different perspectives how this interaction of relative equality shifted to one of an impoverished, “third world” region exposed to European colonial power.