The Civilizations of Asia and the Middle East

Krejčí, Jaroslav

doi:10.1007/978-1-349-11147-3

Cited by 3 publications

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“…But when in the beginning of the 11 th century northern India saw the southward invasion of the Gazna Turks, who owed allegiance to the Sâmânî rulers of Khurâsân, the Indic world began to undergo centuries of civilizational fusion. The 10 th to the 12 th centuries in this manner marked a crucial phase in the Southeast Asian civilizations, a period that involved a transition from pan-Indic to three interactive civilizations of Hinduism, Indo-Islam and Theravada Buddhism (Krejcí 1990). The transition involved cultural and vernacularization transformation, "a process of change by which the universalistic orders, formations, and practices of the preceding millennium were supplemented and gradually replaced by localized forms" (Eisenstadt/Schluchter/Wittrock 2001: 41).…”

Section: Th E Af R O-eu Rasian Co Mp Lex: Fro M 9 T H /1 0 T H To 13 mentioning

confidence: 99%

Chapter 2. The Middle Period: Islamic Axiality in the Age of Afro-Eurasian Transcultural Hybridity

Rahimi¹

2007

Globaler Lokaler Islam

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BABAK RAHIMI […] taking a global perspective does not imply that the world has always been an interconnected one with a single center from which development and progress spread to less-developed regions. Instead, it makes much more sense to think of the world in 1400 as having been composed of several regional systems, or in other words to have been "polycentric" each with densely populated and industrially advanced cores supplied from their own peripheries. Robert B. Marks, The Origins of the Modern World

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Section: Th E Af R O-eu Rasian Co Mp Lex: Fro M 9 T H /1 0 T H To 13 mentioning

confidence: 99%

Chapter 2. The Middle Period: Islamic Axiality in the Age of Afro-Eurasian Transcultural Hybridity

Rahimi¹

2007

Globaler Lokaler Islam

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The Southeast Asian Labyrinth: Historical and Comparative Perspectives

Árnason¹

1997

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In the Southeast Asian context, the questions of civilizational identity and civilizational premises of modernity cannot be posed in the same way as with regard to China or India. From a long-term perspective, the most salient features of the region have to do with intercivilizational encounters and their local ramifications. As the debate on `Indianization' has shown, Southeast Asian traditions took shape in active interaction with dominant external models, and it is a flexible combination of imported and local patterns that is most characteristic of the region, rather than any persisting indigenous infrastructure. Cultural patterns of state formation are the most distinctive outcome of this process; they can be traced back to the Indianizing phase, but they also play an important role in the early modern history of the region, and they are relevant to the debate on `re-traditionalization' in contemporary Southeast Asia.

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The Comparative Historical Approach as a Unifying Principle in the Humanities and the Social Sciences

Krejčí¹

1996

Czech Sociological Review

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The Civilizations of Asia and the Middle East

Cited by 3 publications

References 0 publications

Chapter 2. The Middle Period: Islamic Axiality in the Age of Afro-Eurasian Transcultural Hybridity

Chapter 2. The Middle Period: Islamic Axiality in the Age of Afro-Eurasian Transcultural Hybridity

The Southeast Asian Labyrinth: Historical and Comparative Perspectives

The Comparative Historical Approach as a Unifying Principle in the Humanities and the Social Sciences

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