https://en.wikivahdat.com/w/index.php?action=history&feed=atom&title=Muslims_in_the_PhilippinesMuslims in the Philippines - Revision history2026-04-20T16:56:40ZRevision history for this page on the wikiMediaWiki 1.43.1https://en.wikivahdat.com/w/index.php?title=Muslims_in_the_Philippines&diff=451&oldid=previmported>Peysepar at 10:19, 24 November 20212021-11-24T10:19:19Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 13:49, 24 November 2021</td>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The title is an article by Jan Stark published in “Journal of Muslim Minority Affairs”, Vol. 23, No. 1, April 2003. The following is the article.<ref>http://www.tandfonline.com/loi/<ins style="font-weight: bold; text-decoration: none;">cjmm20</ins></ref> <ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The title is an article by Jan Stark published in “Journal of Muslim Minority Affairs”, Vol. 23, No. 1, April 2003. The following is the article.<ref>http:// www.tandfonline.com/loi/ <del style="font-weight: bold; text-decoration: none;">cj m m20</del></ref><ref></div></td><td colspan="2" class="diff-side-added"></td></tr>
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</table>imported>Peyseparhttps://en.wikivahdat.com/w/index.php?title=Muslims_in_the_Philippines&diff=450&oldid=previmported>Peysepar at 10:15, 24 November 20212021-11-24T10:15:15Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 13:45, 24 November 2021</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>As Anderson puts it, communities tend to imagine their cultural self according to their historical traditions, which are often shaped by the 'dynastic realm'."" Even though being no more than a mere symbolic construction to which people are referring in order to compile a common identity, dynasties have gained their legitimacy by traversing all concepts of modem statehood. The Malay sultanate represents such kind of imagined community, which despite ill defined and shifting borders has exercised a great amount of control over its subjects by means of a shared code of behavior.11 Muslims in the Philippines claim that this concept of statehood, represented by the Malay Muslim sultans of Sulu, differs totally from the Christian one, which has been characterized by a strong dependency on cultural and religious values introduced by the Spanish missionaries in the sixteenth century.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>As Anderson puts it, communities tend to imagine their cultural self according to their historical traditions, which are often shaped by the 'dynastic realm'."" Even though being no more than a mere symbolic construction to which people are referring in order to compile a common identity, dynasties have gained their legitimacy by traversing all concepts of modem statehood. The Malay sultanate represents such kind of imagined community, which despite ill defined and shifting borders has exercised a great amount of control over its subjects by means of a shared code of behavior.11 Muslims in the Philippines claim that this concept of statehood, represented by the Malay Muslim sultans of Sulu, differs totally from the Christian one, which has been characterized by a strong dependency on cultural and religious values introduced by the Spanish missionaries in the sixteenth century.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">=</del>=The Arrival of Islam in Southeast Asia<del style="font-weight: bold; text-decoration: none;">=</del>=</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>=The Arrival of Islam in Southeast Asia=</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The spread of Islam in Southeast Asia has taken a very different course from its land of origin. The traders from the Middle East and India, who arrived in the Malay Archipelago in the fifteenth century, did not have any intention to conquer new kingdoms or to establish areas of interest. They came to strengthen the trade relations between the major Arab and Indian ports and those emerging trade centers as Melaka, which soon became the export center of the new faith. Islam was confronted with a society, which had already established its own specific social structure, the kerajaan, which revolved around the Sultan or Raja and his court at the top level of a tightly organized hierarchic structure. The customary laws of traditional Malay societies were able to accommodate Islam, since the new religion was able to merge with some elements of the traditional culture, which could be seen as strengthening the position of the Raja.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The spread of Islam in Southeast Asia has taken a very different course from its land of origin. The traders from the Middle East and India, who arrived in the Malay Archipelago in the fifteenth century, did not have any intention to conquer new kingdoms or to establish areas of interest. They came to strengthen the trade relations between the major Arab and Indian ports and those emerging trade centers as Melaka, which soon became the export center of the new faith. Islam was confronted with a society, which had already established its own specific social structure, the kerajaan, which revolved around the Sultan or Raja and his court at the top level of a tightly organized hierarchic structure. The customary laws of traditional Malay societies were able to accommodate Islam, since the new religion was able to merge with some elements of the traditional culture, which could be seen as strengthening the position of the Raja.</div></td></tr>
</table>imported>Peyseparhttps://en.wikivahdat.com/w/index.php?title=Muslims_in_the_Philippines&diff=449&oldid=previmported>Peysepar: Created page with " The title is an article by Jan Stark published in “Journal of Muslim Minority Affairs”, Vol. 23, No. 1, April 2003. The following is the article.<ref>http:// www.tan..."2021-11-24T10:14:07Z<p>Created page with " The title is an article by Jan Stark published in “Journal of Muslim Minority Affairs”, Vol. 23, No. 1, April 2003. The following is the article.<ref>http:// www.tan..."</p>
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