The Hadhrami Diaspora in Southeast Asia by Ahmed Ibrahim Abushouk, Hassan Ahmed Ibrahim
By Ahmed Ibrahim Abushouk, Hassan Ahmed Ibrahim
This quantity originates from the lawsuits of a global convention convened via the dep. of historical past and Civilisation, foreign Islamic collage Malaysia, in collaboration with the Embassy of the Republic of Yemen in Kuala Lumpur, from twenty sixth to twenty eighth August 2005. Twelve out of thirty-five papers awarded on the convention were reviewed, completely revised and released during this quantity lower than the name: "The Hadhrami Diaspora in Southeast Asia: identification upkeep or Assimilation?". The advent and the twelve chapters handle the query of the "Hadhrami identification in Southeast Asia" from numerous views, and examine the styles of the Hahdrami interplay with assorted cultures, values and ideology within the area. specified realization is paid to the Hadhrami neighborhood and transnational politics, social stratification and integration, religio-social reform and journalism, in addition to financial dynamism, and the cosmopolitan personality of the Hadhrami societies in Southeast Asia.
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Extra info for The Hadhrami Diaspora in Southeast Asia
G. kaptein to visit his maternal family in Damietta;11 while there, he studied with prominent Egyptian ulamā and received the diploma (ijāza). 15 Thus, the text depicts Sayyid Uthmān as someone who acquired great learning from important teachers in the Middle East before returning to his birthplace around the age of forty. His life so far had been lived completely beyond the realm of the Dutch authorities, but this would change in the next phase of his life. Sayyid Uthmān and the Dutch Upon settling in Batavia in 1862, Sayyid Uthmān probably encountered Dutchmen occasionally, but not much is known about this.
The increasing trickle of students and visitors from Southeast Asia and East Africa to these centres seems to confirm the impression that this revitalised the spiritual as well as the family ties that had been weakened by South Yemen’s decidedly nationalist and secular policies. Even the upsurge in anti-Sufi agitation in unified Yemen does not alter this impression significantly. Secondly, economic liberalisation means that old and new trade opportunities opened and that diasporic connections could be and were used to exploit them.
As for the question of creolisation, Ho’s argument is far more persuasive. Given the widespread nature of emigration from Hadhramaut at least between the mid-nineteenth and the mid-twentieth centuries – Ingrams’ famous estimate of about one-third of the Hadhrami population being abroad at any one time in the 1930s can serve as a rough 41 Ho, “Genealogical Figures in an Arabian Indian Ocean Diaspora”, 199–296, for a more concise published version, see Ho, “Names Beyond Nations”. 42 Feener, “Hybridity and the ‘Hadhrami Diaspora’”.