Located at the juncture of literature, history, and anthropology, Writing the Past, Inscribing the Future charts a strategy of how one might read a traditional text of non-Western historical literature in order to generate, with it, an opening for the future. This book does so by taking seriously a haunting work of historical prophecy inscribed in the nineteenth century by a royal Javanese exile--working through this writing of a colonized past to suggest the reconfiguration of the postcolonial future that this history itself apparently intends. After introducing the colonial and postcolonial orientalist projects that would fix the meaning of traditional writing in Java, Nancy K. Florida provides a nuanced translation of this particular traditional history, a history composed in poetry as the dream of a mysterious exile. She then undertakes a richly textured reading of the poem that discloses how it manages to escape the fixing of "tradition." Adopting a dialogic strategy of reading, Florida writes to extend--as the work's Javanese author demands--this history's prophetic potential into a more global register. Babad Jaka Tingkir, the historical prophecy that Writing the Past, Inscribing the Future translates and reads, is uniquely suited for such a study. Composing an engaging history of the emergence of Islamic power in central Java around the turn of the sixteenth century, Babad Jaka Tingkir was written from the vantage of colonial exile to contest the more dominant dynastic historical traditions of nineteenth-century court literature. Florida reveals how this history's episodic form and focus on characters at the margins of the social order work to disrupt the genealogical claims of conventional royal historiography--thus prophetically to open the possibility of an alternative future.

Reveals and challenges the barriers to a truly international scholarship

The second volume of the annotated bibliography of Javanese manuscripts housed in the Reksa Pustaka library in Surakarta, the first institutionalized library in the Indies founded and administered by native Javanese.

The recorded history of precolonial Burmese empire and the modern state of Myanmar starts with the kingdom of Bagan in the eleventh century. The oldest surviving written records and structures are from the reign of King Anawrahta (1044–1077). Anawrahta converted to Theravada Buddhism and created a vibrant Buddhist state in the Irrawaddy River basin. Anawrahta is a folk hero to this day in Myanmar and is widely credited as a charismatic and pious leader who consolidated various ethnic groups throughout the region into a single nation. The Wheel-Turner and His House traces the archaeological and historical record of Anawrahta and his seminal position in forming modern Myanmar, based on the few sources that have been recovered. The Great Chronicle, an important history of the country written by the 18th-century Burmese nobleman U Kala, forms the basis for much of the knowledge we have about Anawrahta today. Geok Yian Goh examines U Kala's work in light of the context of U Kala's own time and points out the bias of his royal court, as well as the scribe's personal views from the elaborate narratives he produced. She looks at other sources as well, including unpublished palm-leaf manuscripts, to disentangle earlier knowledge about Anawrahta and eleventh-century Bagan. Placing the overall study of Burmese historical tradition within the larger manuscript culture of Asia, Goh presents a critique of theoretical issues in history, especially the relationship between the past and memory. In order to analyze the expansion of Anawrahta's historical image that formed the development of a Buddhist ecumene in the eleventh and twelth centuries, Goh utilizes published and unpublished texts in Burmese and classical Chinese, along with northern Thai and Sri Lankan texts, many of which Goh makes available for the first time in English.

The field of translation studies was largely formed on the basis of modern Western notions of monolingual nations with print-literate societies and monochrome cultures. A significant number of societies in Asia – and their translation traditions – have diverged markedly from this model. With their often multilingual populations, and maintaining a highly oral orientation in the transmission of cultural knowledge, many Asian societies have sustained alternative notions of what ‘text’, ‘original’ and ‘translation’ may mean and have often emphasized ‘performance’ and ‘change’ rather than simple ‘copying’ or ‘transference’. The contributions in Translation in Asia present exciting new windows into South and Southeast Asian translation traditions and their vast array of shared, inter-connected and overlapping ideas about, and practices of translation, transmitted between these two regions over centuries of contact and exchange. Drawing on translation traditions rarely acknowledged within translation studies debates, including Tagalog, Tamil, Kannada, Malay, Hindi, Javanese, Telugu and Malayalam, the essays in this volume engage with myriad interactions of translation and religion, colonialism, and performance, and provide insight into alternative conceptualizations of translation across periods and locales. The understanding gained from these diverse perspectives will contribute to, complicate and expand the conversations unfolding in an emerging ‘international translation studies’.

A ground-breaking and comprehensive collection on various facets of Islamic spirituality throughout history and in the modern world The Wiley Blackwell Companion to Islamic Spirituality is an authoritative reference work comprising twenty-eight scholarly essays that explore the expressive and performative dimensions of Islamic spirituality. Edited by two of its most prominent scholars, and bringing together a stellar cast of contributors, this wide-ranging volume covers religious practices, sacred texts, history and places, gender, music, poetry, the visual arts, and politics. Spirituality has had a long and important history in Islam, where a focus on spirituality is required of every believer. Each Muslim is asked to achieve a state of devotion through prayer, fasting, supplications, recitations, pilgrimage, and ascetic practices. The essays in this volume explain the role of spirituality in Islam—from its beginnings, through the development of its institutions, and into the present day. They also reflect important new research, and discuss contemporary debates and issues affecting Islamic spirituality such as the Internet, social justice, the role of women, ethics, and religious fundamentalism. Offering readers a thought-provoking way to engage with the topic, this comprehensive work includes: The spirituality of words and letters, including the Qur’an, prophetic traditions in Islam, and litanies, invocations, and devotional texts Devotional practices in Islam, including the spirituality of prayer, ascetic spirituality, Qur’an recitation, and spirituality of the Sufi path Spirituality in literature, including Arabic and Persian poetry, spirituality in the modern novel, and the art of translation Spirituality in the arts, including the visual arts, music, song, and film Islamic spirituality and post-modern practices, including the Internet, Islamic hip-hop, and Salafism From the personal to the political, The Wiley Blackwell Companion to Islamic Spirituality offers a fresh and revitalized view of all aspects of spirituality in Islam. It is a must-have scholarly resource for advanced undergraduates, graduate students, instructors and scholars studying Islam, spirituality, and Asian and Middle Eastern history as well as general readers with an interest in the subject.

Over the last few decades historians and other scholars have succeeded in identifying diverse patterns of connection linking religious communities across Asia and beyond. Yet despite the fruits of this specialist research, scholars in the subfields of Islamic and Buddhist studies have rarely engaged with each other to share investigative approaches and methods of interpretation. This volume was conceived to open up new spaces of creative interaction between scholars in both fields that will increase our understanding of the circulation and localization of religious texts, institutional models, ritual practices, and literary specialists. The book’s approach is to scrutinize one major dimension of the history of religion in Southern Asia: religious orders. “Orders” (here referring to Sufi ṭarīqas and Buddhist monastic and other ritual lineages) established means by which far-flung local communities could come to be recognized and engaged as part of a broader world of co-religionists, while presenting their particular religious traditions and their human representatives as attractive and authoritative to potential new communities of devotees. Contributors to the volume direct their attention toward analogous developments mutually illuminating for both fields of study. Some explain how certain orders took shape in Southern Asia over the course of the nineteenth century, contextualizing these institutional developments in relation to local and transregional political formations, shifting literary and ritual preferences, and trade connections. Others show how the circulation of people, ideas, texts, objects, and practices across Southern Asia, a region in which both Buddhism and Islam have a long and substantial presence, brought diverse currents of internal reform and notions of ritual and lineage purity to the region. All chapters draw readers’ attention to the fact that networked persons were not always strongly institutionalized and often moved through Southern Asia and developed local bases without the oversight of complex corporate organizations. Buddhist and Islamic Orders in Southern Asia brings cutting-edge research to bear on conversations about how “orders” have functioned within these two traditions to expand and sustain transregional religious networks. It will help to develop a better understanding of the complex roles played by religious networks in the history of Southern Asia.