• The Southeast Asian review
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• 제21권2호
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• pp.77-123
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• 2011

Recently, Southeast Asian people, its food, natural sceneries and so on have been increasingly exposed to Korean people through mass media and multi-cultural events. At the same time, Koreans can frequently encounter Southeast Asians in their everyday lives. Thus, specific images and discourses of Southeast Asia has been established in our society, which creates a new social trend called 'Southeast Asia phenomena'. In short, 'Southeast Asia phenomena' means a totality of Korean people's experience of Southeast Asian and their perception on the region. On the one hand, 'Southeast Asia phenomena' is a result of inflow of Southeast Asians and their culture into Korea. On the other hand, it is also a consequence of Korean people's understanding of Southeast Asia from their trip to Southeast Asia or from their interactions with Southeast Asian people. This article aims to analyze the origin and diffusion of 'Southeast Asian Phenomena' in Korea in the context of Southeast Asia focusing on 4 topics, that is, migrant workers, overseas investments, retirement migration, study-abroad categorized as human movement. This article is also about a country-by-country comparative analysis both at the macro level and the micro level. At the macro level, overseas investments and trade, human exchanges, positive perception to Koreans which considered to be the structural causes become a strong mechanism playing a important bridge role between Korea and Southeast Asia. So these create the high probability of the emergence of 'Southeast Asian Phenomena' At the micro level which is more direct causes of 'Southeast Asian Phenomena', the economic cause is the most important common cause for 4 Southeast Asian Phenomena. Additionally, Korean wave is also remarkable common cause creating 'Southeast Asian Phenomena' even it is not the origin in the context of Southeast Asia. The diffusion of 'Southeast Asian Phenomena' is different by the topics and the elements contributing to create the favorable situation for the diffusion are not only overseas investments and trade, human exchanges at the macro level but also policy elements at the micro level. The relative differences of the causes of 'Southeast Asian Phenomena' in the country-by-country analysis are found. Regarding overseas investments in Vietnam and Cambodia, the economic degree of freedom in Cambodia is higher than in Vietnam. Even Korean Wave has had the longer history in Vietnam, but the favorable perspectives on Korean Wave are stronger in Cambodia. For migrant workers from Vietnam and Indonesia, the economic causes in Vietnam are more significant than in Indonesia. The impact of Korean Wave is stronger in Vietnam than in Indonesia. In case of study-abroad, the social-cultural elements and policy elements are more diverse in Malaysia than in Korea. For the Korean retirees who immigrate to the Philippines and Malaysia, the economic causes in the Philippines is more significant in Malaysia.

• Journal of architectural history
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• 제9권2호
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• pp.65-84
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• 2000

The region of Southeast Asia had already experienced rapid urbanization and cultural change before the East Asia region did. None the less, nowadays shophouses and rowhouses still form the major portion of streets in Chinese town in Southeast Asia countries. The purpose of this study is to examine the adaptation process of shophouse and rowhouse in the Southeast Asia region and the architectural characteristics between the middle of 18th and the early of 20th, which Chinese people of the region inherit and develop, for more thorough understanding of cultural adaptability and regionalism of Chinese architecture in Southeast Asia. The common fact found in the Southeast Asia region is that Chinese people in countries of this region gradually started to live densely as a group in a certain zone in city area since they got to play important roles in commerce, trade and service works related with cities, due to European countries' advance into Southeast Asia and their construction of colonial cities in the region. Chinese people in the region utilized residential rowhouse and special shophouse, which is a kind of shop adapted from rowhouses' sitting room or storage, for their commercial and industrial activities in urban areas, which had problems of limited space. They also realized high densities through vertical expansion of space in order to adjust to changing urban structure under execution of urban planning in cities of colonial area and rapid urbanization. Even though residence of Chinese in Southeast Asia was influenced by new political, social, economic and cultural rules of European colonies in Southeast Asia, it has continuously succeeded to the cultural tradition of China, their home country, in terms of planning principle which puts air well in the middle and hierarchial spacial construction method. Appearance of the open connected verandah, designed by Stamford Raffles, the founder of Singapore, can be regarded as one of the architectural characters. Hence, Chinese residence in cities of Southeast Asia can be understood as a new regional architectural culture in the context of European countries' urban planning and urbanization of colonial areas, Immigrants from southern China and their role, their adjustment to urban areas by utilizing mixed type houses of residence and business, cultural tradition of Chinese home country.

• Journal of Family Resource Management and Policy Review
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• 제15권3호
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• pp.83-97
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• 2011

The purpose of this study was to investigate stereotypes, affect and social distance toward people from Southeast Asia among visiting supervisors for multicultural families and to explore the factors that influence social distance. The subjects were 243 visiting supervisors for multicultural families. The data were analyzed with SPSS for Windows 15.0 through means, standard deviations, Cronbach's a, Scheff$\acute{e}$ tests, Pearson's correlation, and stepwise regression. It was found that stereotypes and affect among visiting supervisors toward people from Southeast Asia were somewhat positive, at a little higher than midpoint. Social distance, on the other hand, was found to be a little lower than midpoint. To discover the factors that influenced social distance, a stepwise regression was executed. Stereotype was the factor with the highest magnitude of effect and affect was the second- strongest factor in explaining the social distance found among visiting supervisors. Age was the third significant factor in explaining social distance. These variables accounted for 35.7% of variance in the social distance data.

• The Southeast Asian review
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• 제21권2호
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• pp.1-41
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• 2011

Southeast Asia developed maritime trade from the early period due to the suitable physical and cultural conditions. The land consists of peninsular and archipelago, and located at the junction of the two monsoons in South China Sea and India Ocean. The people inherit cultural openness to receive outer influences positively. When Portuguese came to Southeast Asia in 16th century, the region had already enjoyed certain level of commercial development and sociocultural dynamics through the long time experience of interactions with outer world. The Portuguese contact to Southeast Asia was more of participation and assimilation than of conquest and rule experienced in South America. It was due to the higher level of spiritual and material civilization existed in Southeast Asia. Portuguese brought several new elements into Southeast Asia such as colonization and new weapons, Cartaz system and commercial monopoly, and Catholic mission and Casado policy. These new elements, however, did not impact much on the existing Maritime trade that played an important role to change the sociocultural structure of Southeast Asia. Even though Portuguese contact itself did not make significant differences in Southeast Asia, it was meaningful in a sense that it opened a path and left a model case for the more powerful Europeans who came soon after her.

• The Southeast Asian review
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• 제20권3호
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• pp.147-182
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• 2010

The purpose of this study is to examine the population changes in the nine Southeast Asian countries, including Cambodia, Lao People's Democratic Republic, Philippine, Indonesia, Malaysia, Myanmar, Singapore, Vietnam, and Thailand. According to the demographic transition theory which described the transition from high birth and death rates to low birth and death rates, the demographic changes in less developed countries, including the Southeast Asian countries, follow the general pattern of the population changes that the Western countries had experienced. However, this theory does not consider the fact that the demographic behaviors such as fertility and mortality tend to be ethnocentric (or particular). Therefore, I examine in this paper both the generality and particularity of the population changes in the Southeast Asia . The analytic results are consistent with my assumptions. Every country in the Southeast Asia will soon reach the third phrase of the demographic transition and meet population ageing process. However, the timings arriving at the third phrase can differ. Singapore which is the most developed country had firstly passed through the demographic transition and the highest level of population ageing. Cambodia and Lao People's Democratic Republic, the least developed countries, will lastly arrive at the third phrase and the ageing society. In addition, among the three countries which had experienced war or civil war, only Cambodia had experienced babyboom.

• Safety and Health at Work
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• 제14권3호
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• pp.243-249
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• 2023

Background: Southeast Asia has many people who work in the agriculture sector. Not many stakeholders pay special attention to the health of farmers, even though they are exposed to various types of hazards. One of the most common health complaints among farmers is related to work-related musculoskeletal disorders (WMSDs). This study aims to assess the prevalence of WMSDs and factors associated with them among farmers in Southeast Asia. Methods: A literature search on PubMed, ScienceDirect, Scopus, and EBSCO was conducted. Articles were included if they studied ergonomic problems among farmers from 11 countries in the Southeast Asia region and were published during 2015-2022. The Critical Appraisal Skills Program was used to evaluate the quality of the articles. The search process and retrieval process reflected PRISMA's recommendation. Result: There were 14 studies found from 3 countries that had published articles in PubMed and ScienceDirect, including Thailand [8], Indonesia [4], and Malaysia [2]. The prevalence of WMSDs in Thailand, Indonesia, and Malaysia was 78,31%, 81,27%, and 88,39%, respectively. Common factors associated with WMSDs include age, sex, smoking habits, drinking alcohol habits, working period (years), type of work, awkward position, non-ergonomic equipment, repetitive movements, and lifting heavy loads. Conclusion: The prevalence of WMSDs among farmers in Southeast Asia is considerably high. Effective intervention is essential for reducing the prevalence and protecting workers' health and well-being.

• Journal of the Korean Society of Costume
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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.

• SUVANNABHUMI
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• 제10권2호
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• pp.31-55
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• 2018

This paper is a preliminary attempt at making sense of the increasingly common use of the term ASEAN Studies as interchangeable with, or as replacement for the older and more established counterpart. It speculates on whether this development represents the beginning among local people of "owning" the region, as well as whether this forms part of the continuing effort to wrest the initiative or control of knowledge production in and about Southeast Asia.

• SUVANNABHUMI
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• 제8권1호
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• pp.95-119
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• 2016

From the migrant care-workers arriving in Japan from the Philippines and Indonesia to support the depleted social support system for the large population of the elderly (Ogawa 2012) to the increasing number of retiring Japanese embarking on long-stay tourism in Malaysia (Ono 2015), the Japanese image of Southeast Asia as an exotic destination offering cheap labor in return for official development assistance seems to be fading away. Yet these changes are not necessarily reflected in the way contemporary Japanese, especially those who belong to the global, "spiritual-but not-religious" (Fuller 2001) population, think of and "consume" Southeast Asia in their daily lives. Using three case-studies, spiritual tours, Thai massage, and an NGO founded by a Japanese spiritual therapist, this paper argues that in Japan's large spiritual market, which targets people seeking alternative ways to express their religiosity, the old-fashioned colonial exoticism of Southeast Asian narratives were integrated in a totalizing discourse, in which Japan remains the exceptional outlier (Tanaka 1993), a country still claimed to be "advanced" both spiritually and economically.

• The Southeast Asian review
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• 제20권3호
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• pp.101-145
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• 2010

Southeast Asian studies in Singapore has had a problem with locating local scholarship from the outset. The initiation of English-track scholarship was done by British scholars while Chinese scholars in the beginning were not considered as local people but as sojourners who identified China as their fatherland. If the latter had successfully located their scholarship in the post-colonial environment of Singapore, the job of identifying local scholarship would have been much easier. Indeed, for some time in the 1960s-70s, there existed a relatively strong local scholarship that was based mainly at Nanyang University. However, they became marginalized as English became dominant not just in education but also in Singapore society. Unlike the Chinese-track scholarship, the English-track scholarship in Singapore has developed greatly over the years. The establishment of ISEAS was the crystallized form of Singapore's endeavors to develop a Singapore brand of Southeast Asian studies to the world. Alongside ISEAS, NUS has carried on the English-track Southeast Asian studies and become a world-class university in this academic field. The formation of the Southeast Asian Programme and ARI marked a cornerstone for NUS in advancing Southeast Asian studies. However, Singaporean scholarship continues to be weak in comparison to foreign scholarship. In the absence of strong local scholarship, the typical way in which Singapore has chosen to develop Southeast Asian studies has been to establish world-class institutes and to bring in foreign talents. This strategy has perhaps paid off since it has situated Singapore as the prime place where scholars gather, information goes around and quality research outcomes are published. However, whether or not it has strengthened local scholarship remains a controversial issue. The dominant contribution of foreign scholars continues to pose the problem of whether the ownership of Southeast Asian studies in Singapore belongs to Singapore itself. The identification of scholarship in Singapore is an unsettled matter.