Salafī Islam in Cambodia: Institution Building, Transnational Networks and Patterns of Competition in a Muslim-Minority Context.

After the departure of the United Nations and the restoration of the monarchy in 1993, Cambodia's Muslim minorities became an important hub of transnational Muslim networks and movements, including the Salafī movement, which is increasingly influential. This article will examine how Salafism has ins...

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Published in:Welt des Islams Vol. 60; no. 2/3; pp. 235 - 267
Main Authors: Pall, Zoltan, Pérez Pereiro, Alberto
Format: Article
Published: Brill Academic Publishers 2020
Subjects:
Online Access:View this record in EBSCOhost
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        atl: Salafī Islam in Cambodia: Institution Building, Transnational Networks and Patterns of Competition in a Muslim-Minority Context.
      aug:
        au:
          Pall, Zoltan
          Pérez Pereiro, Alberto
        affil:
          Austrian Academy of Sciences, Institute for Social Anthropology, Vienna, Austria
          National University of Singapore, University Scholars Programme, Singapore
      su:
        Institution building
        Minorities
        Muslims
        Salafīyah
        Transnationalism
        Cambodia
      sug:
        subj:
          Cambodia
          Institution building
          Minorities
          Muslims
          Salafīyah
          Transnationalism
      keyword:
        Kuwait
        Muslim Minorities
        Salafī Islam
        Salafism
      ab: After the departure of the United Nations and the restoration of the monarchy in 1993, Cambodia's Muslim minorities became an important hub of transnational Muslim networks and movements, including the Salafī movement, which is increasingly influential. This article will examine how Salafism has inserted itself into Cambodian society and what limits there may be to its continued growth. We argue that Salafis have gained their level of influence in Cambodia because of their particular strategy for establishing religious authority. This is based on the ostensible purity and superiority of the Salafī message. The Salafīs' appeal to Cambodian Muslims also has been magnified by their links to the Arabian Gulf, which represents an imaginary and ideal place in the minds of many Cambodian Muslims. Furthermore, the economic resources provided by a Kuwaiti charity have enabled Salafīs to build a vast network of boarding schools all over Cambodia that provide competitive education by teaching both religious subjects and the Cambodian national curriculum. In so doing, Salafīs have successfully connected their religious ideas to the pursuit of worldly knowledge, development and social mobility. Yet, there is also considerable resistance to Salafī Islam from those who consider it a foreign tradition that has no place among Cambodian Muslims. These are often members of another proselytizing movement, the Dakwah Tablighi (Tablīghī Jamāʿat), or followers of the traditional Shāfiʿī madhhab. Both of these tend to regard Malaysia, with whom they feel a cultural and ethnic kinship, as a more suitable model for the kind of Muslim society that could be built in Cambodia rather than the Gulf Arab petro-states.
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