Datuk maznah hamid biography of christopher columbus

Vadivella Belle, Carl,. "Bibliography". Thaipusam in Malaysia: A Hindu Festival in the Tamil Diaspora, Singapore: ISEAS Publishing, 2017, pp. 369-390. https://doi.org/10.1355/9789814695831-013

Vadivella Belle, Carl (2017). Bibliography. In Thaipusam in Malaysia: A Hindu Festival in the Tamil Diaspora (pp. 369-390). Singapore: ISEAS Publishing. https://doi.org/10.1355/9789814695831-013

Vadivella Belle, Carl. 2017. Bibliography. Thaipusam in Malaysia: A Hindu Festival in the Tamil Diaspora. Singapore: ISEAS Publishing, pp. 369-390. https://doi.org/10.1355/9789814695831-013

Vadivella Belle, Carl,. "Bibliography" In Thaipusam in Malaysia: A Hindu Festival in the Tamil Diaspora, 369-390. Singapore: ISEAS Publishing, 2017. https://doi.org/10.1355/9789814695831-013

Vadivella Belle, Carl. Bibliography. In: Thaipusam in Malaysia: A Hindu Festival in the Tamil Diaspora. Singapore: ISEAS Publishing; 2017. p.369-390. https://doi.org/10.1355/9789814695831-013

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Contents>> Vol. 7, No. 3

Shifting Trends of Islamism and Islamist Practices
in Malaysia, 1957–2017

Ahmad Fauzi Abdul Hamid*

*School of Distance Education and Centre for Policy Research and International Studies, Universiti
Sains Malaysia, 11800 Penang, Malaysia
e-mail: afauzi[at]usm.my

DOI: 10.20495/seas.7.3_363

This article seeks to analyze the evolving development and contestations regarding the interplay of Islam and politics in Malaysia’s public space for a period of 60 years (1957–2017) since its independence as a nation-state. A crucial element in this discourse is the official position of Islam as the “religion of the federation” in the Malaysian Constitution, which simultaneously guarantees the freedom of other religions embraced by almost half of the country’s population. The population became even more diverse ethnically and religiously upon the formation of the Federation of Malaysia, which replaced Malaya, on September 16, 1963. Closely related to the discourse of political Islam in Malaysia, the evolving concepts of “religion” and “secularism” in Malaysia’s Islamic context have undergone considerable shifts as a result of constant public engagement by an assortment of politicians, commentators, scholars, bureaucrats, and civil society activists.

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