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The Journal of the Siam Society Vol. LXIV, Part 1-2, 1976 - Khamkoo

The Journal of the Siam Society Vol. LXIV, Part 1-2, 1976 - Khamkoo

The Journal of the Siam Society Vol. LXIV, Part 1-2, 1976 - Khamkoo

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428 REVIEWS<br />

R<strong>of</strong>f presents this phase <strong>of</strong> <strong>the</strong> Majlis' operations as <strong>the</strong> beginning <strong>of</strong> an<br />

"indigenous social revolution." It was not long however, before <strong>the</strong><br />

radically innovative program <strong>of</strong> <strong>the</strong> Majlis came under criticism and was<br />

checked by more conservative forces. It was required also to undertake<br />

<strong>the</strong> building <strong>of</strong> an expensive mosque in <strong>the</strong> capital and soon found itself<br />

in deep financial troubles, w bich limited its effectiveness <strong>of</strong> its educa tiona!<br />

programs. Pr<strong>of</strong>. R<strong>of</strong>f's piece is indeed one <strong>of</strong> <strong>the</strong> most valuable<br />

contributions in this book.<br />

Ano<strong>the</strong>r equally fascinating piece <strong>of</strong> reading is <strong>the</strong> selection<br />

entitled "<strong>The</strong>ological Debates" by Muhammad Salleh b. Wan Musa and<br />

S. Othman Kelantan. This is primarily a work <strong>of</strong> piety, being both a<br />

discussion <strong>of</strong> <strong>the</strong> history <strong>of</strong> Islam in Kelantan and a biography, first <strong>of</strong><br />

Wan Musa and secondly <strong>of</strong> his son, Muhammed Salleh (one <strong>of</strong> <strong>the</strong><br />

authors). It represents <strong>the</strong> family history <strong>of</strong> two generations <strong>of</strong> radical<br />

Kelantanese ulama. This supplies a necessary personal note and gives<br />

<strong>the</strong> reader a first-hand insight into <strong>the</strong> type <strong>of</strong> people who have made<br />

Islam such a dynamic force in Kelantan. As such, it is an excellent<br />

complement to <strong>the</strong> more formal studies by Winzeler and Kessler which<br />

conclude <strong>the</strong> book.<br />

<strong>The</strong> history <strong>of</strong> Kelantan, much <strong>of</strong> it depressing and uninspiring<br />

(because <strong>of</strong> <strong>the</strong> events, not <strong>the</strong> writers) needs <strong>the</strong> anthropologist to give<br />

it perspect1ve. <strong>The</strong> Firth piece, somewhat out <strong>of</strong> place in this collection,<br />

due to its relatively limited scope, at least provides <strong>the</strong> reader with a few<br />

more facts. He presents Kelantanese villagers and examines <strong>the</strong><br />

pragmatism <strong>of</strong> <strong>the</strong>ir view <strong>of</strong> folk magic. This, and <strong>the</strong> Ray beck study<br />

<strong>of</strong> social stress in <strong>the</strong> villages, show folk magic as a sort <strong>of</strong> medical<br />

practice. <strong>The</strong> Raybeck study <strong>of</strong>fers an interesting description <strong>of</strong> <strong>the</strong><br />

main putri, a kind <strong>of</strong> primitive psycho-drama.<br />

<strong>The</strong> three final essays deal specifically with <strong>the</strong> role <strong>of</strong> Islam in <strong>the</strong><br />

modern life <strong>of</strong> tbe state. Here religion emerges as one <strong>of</strong> <strong>the</strong> major

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