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The Pan-Malaysian Islamic Party (PAS) is the biggest opposition party in Malaysia and one of the most prominent Islamist parties in Southeast Asia. Tracing its development from 1951 to the present, this ambitious study explains how PAS acquired both local and international relevance. Farish A. Noor charts the party's rise alongside the different ideological postures - from anticolonialism to postrevolutionary Islamism - that it has adopted over the years. Exploring how PAS has continuously adapted to contemporary realities, he makes an important contribution to our understanding of Malaysia's Islamist movement, as well as the country's broader political history

A century before the Philippines came under American control, Americans were already travelling to Southeast Asia regularly. This book looks at the writings of American diplomats, adventurers, and scientists and chronicles how nineteenth-century Americans viewed and imagined Southeast Asia through their own cultural-political lenses. It argues that as Americans came to visit the region they also brought with them a train of cultural assumptions and biases that contributed to the development of American Orientalism in Southeast Asia

The Pan-Malaysian Islamic Party (PAS) is the biggest opposition party in Malaysia and one of the most prominent Islamist parties in Southeast Asia. Tracing its development from 1951 to the present, this ambitious study explains how PAS acquired both local and international relevance. Farish A. Noor charts the party's rise alongside the different ideological postures - from anticolonialism to postrevolutionary Islamism - that it has adopted over the years. Exploring how PAS has continuously adapted to contemporary realities, he makes an important contribution to our understanding of Malaysia's Islamist movement, as well as the country's broader political history.

This paper looks at the Malaysian General Election campaign of 2013, and focuses primarily on the 1Malaysia project that was foregrounded by the administration of Prime Minister Najib Razak. It compares the 1Malaysia project with other projects aimed at nation-building, such as the Wawasan 2020 project of former Prime Minister Mahathir and the Islam Hadari project of former Prime Minister Badawi; and asks if 1Malaysia was truly an attempt at building a sense of Malaysian nationhood based on universal citizenship regardless of race or religion; and it also considers the response to the 1Malaysia project that came from the opposition parties of the country. Malaysia has experienced a steady process of islamisation that dates back to the Mahathir era, and the question of whether the political domain of Malaysia has been overcome by religious-communitarian markers and values will be raised in the paper as well. (JCSA/GIGA)

Empire-building did not only involve the use of excessive violence against native communities, but also required the gathering of data about the native Other. This is a book about books, which looks at the writings of Western colonial administrators, company-men and map-makers who wrote about Southeast Asia in the 19th century. In the course of their information-gathering they had also framed the people of Southeast Asia in a manner that gave rise to Orientalist racial stereotypes that would be used again and again. This work revisits the era of colonial data-collecting to demonstrate the workings of the imperial echo chamber, and how in the discourse of 19th century colonial-capitalism data was effectively weaponized to serve the interests of Empire. Farish A. Noor is Associate Professor at the S Rajaratnam School of International Studies (RSIS), Nanyang Technological University of Singapore, where he teaches the history and politics of Southeast Asia.

This paper aims to demonstrate that pluralism has always been part and parcel of ordinary human lives in Indonesia, and that is was the normmas far back as the sixteenth to seventeenth centuries when Muslim power was at its height in Java and the rest of the archipelago, long before themadvent of European colonial-capitalism and long before the decline ofmMuslim political-economic power. It hopes to provide a counterfactual argument that shows that cosmopolitanism and pluralism were indeed part of daily political-economic life then, and that Indonesian Muslims were in fact able to live in such a cosmopolitan environment where pluralism was not regarded as a threat or a reason for mass-scale moral panic. The opposite was the case that when Muslim economic-political power was at its height in Java, Javanese Muslims were at their most accommodating and welcoming towards foreigners of diverse ethnic, cultural, linguistic and religious backgrounds. In order to highlight such pluralism evidence, our reference will be the work of the writer Johann Theodorus de Bry, whose work Icones Indiae Orientalis was published in 1601.Keywords: Pluralism, Cosmopolitanism, Banten, Theodorus de Bry, Seventeenth Century

This paper looks at the Malaysian General Election campaign of 2013, and focuses primarily on the 1Malaysia project that was foregrounded by the administration of Prime Minister Najib Razak. It compares the 1Malaysia project with other projects aimed at nation-building, such as the Wawasan 2020 project of former Prime Minister Mahathir and the Islam Hadari project of former Prime Minister Badawi; and asks if 1Malaysia was truly an attempt at building a sense of Malaysian nationhood based on universal citizenship regardless of race or religion; and it also considers the response to the 1Malaysia project that came from the opposition parties of the country. Malaysia has experienced a steady process of islamisation that dates back to the Mahathir era, and the question of whether the political domain of Malaysia has been overcome by religious-communitarian markers and values will be raised in the paper as well.