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AbstractThis essay focuses on the political dimensions of the Festival Huế, which is claimed to be significant as a celebration of the nation. Although socialist state rituals have lost their relevance in the Đổi Mới era, the revival and re-invention of ritualised tradition create fertile ground for new ritualised events that legitimate and lend significance to the current regime. I argue that despite the unfamiliarity of many spectators with the symbolic contents of these new forms, they are effective because of their aesthetic resemblance to, and association with, familiar rituals.

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The Federal Constitution of Malaysia states that Islam is the religion of the Federation. This provision in Article 3(1), inserted in 1957 when the independence constitution was framed, has drawn considerable scholarly attention in recent years. Most of the studies, however, have not been able to consult the primary constitutional documents. Invariably, many have given varied and ambiguous interpretations of the provision. This article examines the primary constitutional documents and constitutional debates between 1956 and 1957 to trace the origin of Article 3(1) and to determine the intentions of the framers in inserting this provision in the constitution. (J Southeast Asian Stud/GIGA)

The empirical literature on political Islam is fairly rich & getting better, but theoretical interpretations of these data are still quite primitive. This gap is a product of Orientalist traditions that "essentialize" Islamic movements, a resulting lack of appreciation for their global diversity, & the inevitable politicization of the subject matter. This essay seeks not only to identify the most important studies in the field but to show how they suggest a typology, chronology, & problematic that might lead to more fruitful analysis in the future. References. Adapted from the source document.