• 수완나부미
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• 제12권2호
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• pp.157-200
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• 2020

This paper explores critically and historically some of the popular academic views concerning the development of the study of Southeast Asia through the lens of the contributions of particular scholars and institutions. Within the broad field of Southeast Asian Studies the focus is on the disciplines of geography, history and ethnology. There are certain views concerning the development of scholarship on Southeast Asia which continue to surface and have acquired, or are in the process of acquiring "mythical" status. Among the most enduring is the claim that the region is a post-Second World War construction primarily arising from Western politico-strategic and economic preoccupations. More specifically, it is said that Southeast Asian Studies for a considerable period of time has been subject to the American domination of this field of scholarship, located in programs of study in such institutions as Cornell, Yale and California, Berkeley, and, within those institutions, focused on particular scholars who have exerted considerable influence on the directions which research has taken. Another is that, based on the model or template of Southeast Asian Studies (and other area studies projects) developed primarily in the USA, it has distinctive characteristics as a scholarly enterprise in that it is multidisciplinary, requires command of the vernacular, and assigns special importance to what has been termed 'groundedness' and historical, geographical and cultural contextualization; in other words, a Southeast Asian Studies approach as distinct from disciplinarybased studies addresses local concerns, interests, perspectives and priorities through in-depth, on-the-ground, engaged scholarship. Finally, views have emerged that argue that a truly Southeast Asian Studies project can only be achieved if it is based on a set of locally-generated concepts, methods and approaches to replace Western ethnocentrism and intellectual hegemony.

• 수완나부미
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• 제11권2호
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• pp.59-83
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• 2019

The Chinese Belt Road initiatives in the Southeast Asian countries marked a new chapter in the development of China political influence on this region. This article looks at the initiative from the cultural dimension and aims to place its narrative as the entry point to understand the use of identity politics in Asian countries that target the Chinese diaspora. This topic relates to the primordial sentiments of Southeast Asian nations amid massive Chinese investment in the region. The issue of Chinese investments under the Belt Road Initiative corridor has a relationship with the formation of anti-Chinese discourse and anti-communist in some Southeast Asian countries. We took the cases of Indonesian and Malaysian elections to observe the use of identity politics and anti-Chinese political discourse in Southeast Asia. In both cases, a common issue emerged, that of the strengthening both Islamic and indigenous sensibilities. The establishment of ASEAN during the Cold War may be seen then as an anti-thesis to emerging Chinese power. However, anti-Chinese and anti-communism sentiments were not enough to unite the forces of the nations of Southeast Asia. We have concluded that brotherhood, mutual prosperity, and anti-neo-colonialism are yet to be fostered completely to make a distinct ASEAN identity.

• 동남아시아연구
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• 제28권3호
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• pp.263-275
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• 2018

• 수완나부미
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• 제8권1호
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• pp.17-53
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• 2016

Debates continue to multiply on the definition and rationale of Southeast Asia as a region and on the utility of the multidisciplinary field of area studies. However, we have now entered a post-colonialist, post-Orientalist, post-structuralist stage of reflection and re-orientation in the era of globalization, and a strong tendency on the part of insiders to pose these issues in terms of an insider-outsider dichotomy. On the one hand, the study of Southeast Asia for researchers from outside the region has become fragmented. This is for very obvious reasons: the strengthening and re-energizing of academic disciplines, the increasing popularity of other non-regional multidisciplinary studies, and the entry of globalization studies into our field of vision. On the other hand, how has the local Southeast Asian academy addressed these major issues of change in conceptualizing the region from an insider perspective? In filling in and giving substance to an outsider, primarily Euro-American-Australian-centric definition and vision of Southeast Asia, some local academics have recently been inclined to construct Southeast Asia in terms of the Association of Southeast Asian Nations (ASEAN): a nation-state-based, institutional definition of what a region comprises. Others continue to operate at a localized level exploring small-scale communities and territories, while a modest number focus on sub-regional issues (the Malay-Indonesian world or the Mekong sub-region are examples). However, further reflections suggest that the Euro-American-Australian hegemony is a thing of the past and the ground has shifted to a much greater emphasis on academic activity within the region. Southeast Asia-based academics are also finding it much more important to network within the region and to capture, understand, and analyze what Chinese, Japanese, and Korean scholars are saying about Southeast Asia, its present circumstances and trajectories, and their increasingly close involvement with the region within a greater Asia-Pacific rim. The paper argues that the insider-outsider dichotomy requires considerable qualification. It is a neat way of dramatizing the aftermath of colonialism and Orientalism and of reasserting local priorities, agendas, and interests. But there might be a way forward in resolving at least some of these apparently opposed positions with recourse to the concepts of culture and identity in order to address Southeast Asian diversities, movements, encounters, hybridization, and hierarchies.

• 한국실내디자인학회논문집
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• 제32호
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• pp.72-81
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• 2002

Southeast Asian region cruise market is expected to be stable or grow in the near future depending on the region's economy. Star Cruises company, which has entirely dominated the regional market since 1998, has attempted to expand beyond traditional cruise routes in Southeast Asian region and develop new markets in Thailand and Dubai. Such a situation urges Korean shipyards to study on Southeast Asian region based cruise ships. This study is to suggest directions for planning of interior spaces of Southeast Asian region based cruise ships. In order to accomplish this purpose the market situation is analyzed and the adequate ship's tonnage(70,000grt class) is decided. According to mission-based design process the sizes of standard staterooms are set up first and then the sizes of the important structural parts of ship are calculated. Through analyzing the 26 cruise ships of 70,000grt class the kinds, locations and sizes of public rooms are grasped. And we inspect 4 cruise ships of Star Cruises, which are now being operated in Southeast Asian region to understand design characteristics of interior spaces.

• 동남아시아연구
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• 제20권3호
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• pp.263-297
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• 2010

The relics of the Southeast Asian civilizations in the first phase are found with the relics from India, China, and even further West of Persia and Rome. These relics are the historic marks of the ancient interactions of various continents, mainly through the maritime trade. The traces of the indic culture, which appears in the historic age, are represented in the textual records and arts, regarded as the essence of the India itself. The ancient Hindu arts found in various locations of Southeast Asia were thought to be transplanted directly from India. However, Neither did the Gupta Hindu Art of India form the mainstream of the Gupta Art, nor did it play an influential role in the adjacent areas. The Indian culture was transmitted to Southeast Asia rather intermittently than consistently. If we thoroughly compare the early Hindu art of India and that of Southeast Asia, we can find that the latter was influenced by the former, but still sustained Southeast Asian originality. The reason that the earliest Southeast Asian Hindu art is discovered mostly in continental Southeast Asia is resulted from the fact that the earliest networks between India and the region were constructed in this region. Among the images of Hindu gods produced before the 7th century are Shiva, Vishnu, Harihara, and Skanda(the son of Shiva), and Ganesha(the god of wealth). The earliest example of Vishnu was sculpted according to the Kushan style. After that, most of the sculptures came to have robust figures and graceful proportions. There are a small number of images of Ganesha and Skanda. These images strictly follow the iconography of the Indian sculpture. This shows that Southeast Asians chose their own Hindu gods from the Hindu pantheon selectively and devoted their faiths to them. Their basic iconography obediently followed the Indian model, but they tried to transform parts of the images within the Southeast Asian contexts. However, it is very difficult to understand the process of the development of the Hindu faith and its contents in the ancient Southeast Asia. It is because there are very few undamaged Hindu temples left in Southeast Asia. It is also difficult to make sure that the Hindu religion of India, which was based on the complex rituals and the caste system, was transplanted to Southeast Asia, because there were no such strong basis of social structure and religion in the region. "Indianization" is an organized expansion of the Indian culture based on the sense of belonging to an Indian context. This can be defined through the process of transmission and progress of the Hindu or Buddhist religions, legends about purana, and the influx of various epic expression and its development. Such conditions are represented through the Sanskrit language and the art. It is the element of the Indian culture to fabricate an image of god as a devotional object. However, if we look into details of the iconography, style, and religious culture, these can be understood as a "selective reception of foreign religious culture." There were no sophisticated social structure yet to support the Indian culture to continue in Southeast Asia around the 7th century. Whether this phenomena was an "Indianization" or the "influx of elements of Indian culture," it was closely related to the matter of 'localization.' The regional character of each local region in Southeast Asia is partially shown after the 8th century. However it is not clear whether this culture was settled in each region as its dominant culture. The localization of the Indian culture in Southeast Asia which acted as a network connecting ports or cities was a part of the process of localization of Indian culture in pan-Southeast Asian region, and the process of the building of the basis for establishing an identity for each Southeast Asian region.

• 수완나부미
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• 제7권1호
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• pp.59-76
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• 2015

This paper proposes an approach in Southeast Asian studies using a post-colonial framework in the study of post-colonial Southeast Asia. This framework is based on the sociology of knowledge that analyzes the dialectical relationship between science, ideology, and discourse. Post-colonial studies is critical of the concept of universality in science and posits that a scientific statement of a society cannot stand alone, but is made by authors themselves who produce, use, and claim the so-called scientific statement. Several concepts in post-colonial theories can be used to develop area studies, i.e. colonial discourse, subaltern, mimicry, and hybridity. Therefore, this study also explores these concepts to develop a more comprehensive understanding of Southeast Asian culture. The development of post-colonial theories can be used to respond to the hegemony of social theories from Europe and the United States. The main contribution of area studies in the field of the social sciences and humanities is in revealing the hidden interests behind the universal social sciences.

• 동남아시아연구
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• 제28권4호
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• pp.1-29
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• 2018

이 연구는 한국의 동남아연구를 포괄적인 방법으로 검토하고 우리 학계의 당면과제를 새로 설정하고자 하는 목적으로 작성되었다. 이를 위해 한국에서 발간된 모든 학술적 성과(학위 논문, 학술지 논문 및 단행본)를 아우르는 연구 총량 추이 분석을 시도하였다. 본문의 내용은 연구 역사, 연구 축적 경향, 연구자 규모로 나뉜다. 연구 역사는 우리의 인식보다 더 오래되었고 탈중심적이었다. 연구 축적은 점점 더 다원적으로 전개되고 있으며, 전문연구자의 수도 예상보다 많았다. 이렇게 새로이 발견된 한국의 동남아 연구 동향은 우리 학계의 포괄성 증대라는 과제를 제시하고 있다. 양적으로 끊임없이 성장하고, 학문적으로 방대하게 펼쳐지고, 국적도 초월하는 한국의 동남아연구 추이에 비하면, 우리동남아학계는 협소하고 정체되어 있는 것처럼 여겨지기 때문이다. 한국동남아학회가 포괄성을 증대하려면, 분권적이고 자율적인 소규모 연구회들을 개설하고, 동남아 출신 국내 대학원생들을 초대하고, 다양한 학문분야의 접점으로서 대학 거점을 확산시키려는 노력이 필요하다.

• 동남아시아연구
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• 제24권2호
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• pp.35-79
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• 2014

This study examines the measures for the activation and the growth of intra-regional trade in Southeast Asia taking a look at the four dimensions of tariff rates, non-tariff barriers, trade facilitations, and trade infrastructures. Utilizing a gravity model, we performed empirical analysis and discussed the policy implications with the priorities to implement. To expand the intra-regional trade in Southeast Asia it would be necessary to enhance the level of trade facilitations and provide trade infrastructures, such as ports and airports as well as cutting the tariff rates and eliminating the non-trade barriers. In particular, in the case of exports of ASEAN6 to ASEAN6 the infrastructure is the important factor. Also, in the case of the exports of ASEAN6 to CLMV(Cambodia, Laos, Myanmar, and Vietnam), it is expected that eliminating non-tariff barriers and enhancing trade facilitations may play important roles in the progress of intra-regional trade. These results may provide the important implications for Southeast Asian countries, which are trying to promote intra-regional trade ahead of the constitution of ASEAN Economic Community by 2015. Southeast Asian countries could be evaluated to achieve a certain level of trade liberalization and economic integration through the formation of AFTA. But in order for Southeast Asia to develop to advanced economic integrated region it requires mutual cooperations and policy harmonizations among regional countries. Also, for the elimination of non-tariff barriers, promoting trade facilitations, and providing infrastructures, the administrative, legal, and institutional measures would have to be fulfilled in advance. In addition, capital investment for constructing infrastructures would be necessary to realize the intra-regional trade expansion. However, to achieve the goal, it would require a large capital investment and highly mandated policy considerations and harmonizations among Southeast Asian countries in terms of further trade liberalization and economic integration.

• 복식
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• 제26권
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• pp.69-85
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• 1995

Recently Southeast Asia has developed, so the world concerns about these regions. Ethnic fashion in 90's is mostly the influence of these regions' folk costume. The purpose of this study is to review aes-thetic aspects of folk costume in Southeast Asia, to investigate the influence on modern fashion and to predict the possibility of Asia fashion's adaption to modern fashion and to help the cre-ation of fashion design. First of all, the folk costume in Southeast Asia is classified drapery style and sarong style. These non-west clothing appeal to modern fashion as the oriental tranditional beauty. Ethnic fashion appeared in 1990's is attempted to be more complex and variable than the pre-vious ethnic fashion. Asian ethnic fashion influenced from folk costume of Southeast Asia is-wholly or party-the style, color, motif from each country's folk costume. And each country's unique art became the motive of the creative design. Specially, Aosai and Quan in Vietnam and sar-ong style in most Southeast Asia are important motives expressing minority's nostalgia. These are expressed in variable ways. Which are harmonized with latest other fashion trend : retro style and naturalism, Layered look, hippie look, unfinished sewing technic and manual technic are used one image matched the folk costume of Southeast Asia which is natural. Another characterstic in Asian ethnic fashion is a multi-ethnic. This harmonizes the different culture between the Orient and the West beyond the age and culture, and combines each folk costume. It is involved that the fashion can develop indivisual country's costumes mixed with her own unique characteristics and the fashion break the traditional concept and disagree with a certain coordinate rule and it indicates that the fashion shows various style, mood, volume and room as well as space. Like this recent Asian ethnic fashion comes to us in a strange favor. The people who are tired of traditional western civilization's outcome will receive a great tastes from the Asian ethnic fashion.