• SUVANNABHUMI
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• v.11 no.1
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• pp.7-40
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• 2019

The essay reflects on the work of Adrian Lapian (1929-2011), an Indonesian scholar of archipelagic/maritime Southeast Asia and its "sea people-sea pirates-sea kings." The essay suggests that Lapian's writing mirrors navigation at sea, and the constant re-orientation and ever-changing, multiple points of view that are part of it. This is contrasted to Foucault's "panopticism" and academic desire for discipline. Taking cue from Lapian's writing and from the present author's experience of seafaring, the essay envisions Southeast Asian studies as a fluid, precarious, disorienting, even nauseating multiplicity of experiences, dialogues, and moving, unstable, and uncertain points of view; a style of learning that is less (neo)colonial, more humble, and closer to experiences in the region, than super-scholarship that imposes universalizing, panoptic standards, theories and methods (typically self-styled as "new") that reduce the particular into a specimen of the general, a cell in the Panopticon. The essay concludes with reflections on certain learning initiatives/traditions at the National University of Singapore, including seafaring voyages-experiences, encounters, and conversations that make students and scholars alike to move and see differently, to be touched, blown away, rocked, swayed, disoriented, swallowed, transformed, and feel anew their places, roots, bonds, distances, fears, blindness, powerlessness.

• Proceedings of the Korea Water Resources Association Conference
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• 2023.05a
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• pp.24-24
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• 2023

This presentation highlights the IAHR book, recently published last April, of which the author is the editor-in-chief, on the historical water projects and traditional water technologies of international interest in the Asian region, addressing information on past water projects (mostly before the 20th century) in the regions that are technically and culturally of interest and educationally valuable. The book explores historical water projects in these regions, presenting technologies used at the time, including calculation and forecasting methods, measurement, material, labor, methodologies, and even water culture. Through this book, it is expected that the old Asian wisdom of "reviewing the old and learning the new" would be realized to a certain extent in modern planning and practice of water projects. The book comprises a lead article that the presenter authored and five Parts representing China, Japan, Korea, South Asia, and Southeast Asia, respectively, followed by an invited one from Uzbekistan. Throughout the book, it is found that historically the Asian monsoon, affecting the Indian subcontinent and Southeast and East Asian regions, induced rice cultivation. It fundamentally needs proper irrigation systems, including reservoirs (dams) and canals, water wheels, and even rain gauges. Flood risks have been more common in Asia than Europe under this climate condition, as recognized in history. To utilize and sometimes overcome these climate conditions, people built and managed many historical and grandiose water projects and invented and used localized but sophisticated water-related technologies in the Asian region.

• Korean Security Journal
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• no.14
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• pp.549-567
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• 2007

In the post-Cold war world, the threat of terrorism is emerging as the most formidable challenge. The terrorist attacks including 9.11 World Trade Center attack have proved such challenge. It has become apparent that no country is safe from the scourage of terrorism. The region of the southeast Asia is no exception to this trend. The Bali bombing of 2002, killing about 200 innocent people, demonstrated that the threat environment had significantly altered. Today, local and regional groups such as Jemiah Islamiah can conduct terrorist operations as devastating as those carried out by Al Qaeda. As fighting terrorism is a complex multi-dimensional task, the responsibility for fighting terrorism must not rest with a single government. The burden must be shared by both the local governments and international communities. In addition, To prevent another bombing of the scale of Bali, countries in the region of southeast Asia must respond decisively. The purpose of this study is to examine the current situation on terrorism in the southeast Asia and to provide perspectives on future terrorism in this region. To foster the better understanding, historical survey on the terrorism in the region and local terrorist groups' network with the foreign terrorist organizations including Al Qaeda have been researched. Based on the result of the research, this paper provides a perspectives and evaluation on the future terrorism in the southeast Asia. It also provides an implications for our reference in the war against terrorism.

• The Southeast Asian review
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• v.19 no.2
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• pp.173-218
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• 2009

Bring this analysis down to people-centered development perspective and looking through democratization in the Philippines, Thailand and Indonesia, we find similarities and differences among them related with the intensity of conflicts between development and human rights in the process of democratization in line with global transformation. Civil society in the Philippines criticized the developmental path in the Philippines which failed to implement land reform and eradication of poverty under the transition from 'patrimonial oligarchy' to democracy. In Thailand the coalition of military and the royalists had consolidated its power since Sarit military regime, which later paved the way 'hybrid oligarchy' era. Most Thai civil society organizations has regarded their developmental experience rather as 'maldevelopment' which disregarded economic and social rights. It has been especially believed by Thai localists that the stimulation of local markets and the building of autonomic community society will form the alternative economy without going against the conservative banner of nation, religion and king. Thaksin as a populist successfully took advantage of Thai localist ethos in favour of taking the seat of power. He projected himself as a modernizer focused on economic growth and cleaner politics. However Thaksin's procedural legitimacy was overthrown by counterattacking from military-royalist alliance, pretexting that Thaksin caused internal conflicts and lacked morality. Soeharto's New Order regime which can be called 'administrative oligarchy' had an antipathy towards notions of economic and social rights as well as civil and political rights. In spite of the fact that the fall of Soeharto opened the political space for democratic civil society organizations which had long struggled with development aggression and human rights abuses, there have been continuously a strong political and military reaction against human rights activists, NGOs and ethnic minorities such as Aceh and Papua. Nevertheless, Indonesian democracy is more promising than Philippine's and Thai democracy in terms of comparatively less pre-modern legacies.

• The Southeast Asian review
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• v.23 no.1
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• pp.195-234
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• 2013

Javanese culture has been perceived as peace-oriented and conflict-avoiding in both academic studies and local people's discourses, and this perception has been crystallized in the "rukun model" for understanding Javanese culture. But in reality, although the rukun values have been internalized in Javanese mindset, violence has never ceased in Javanese society and even seems more widespread in the Indonesian reform era. Based on this understanding, this paper reveals the limitations of peace-oriented rukun model which cannot explain conflict and violence, and instead suggests an alternative "territorial model" which can involve both peace and conflict. For that purpose, the author examines aspects of territoriality embedded in three components of Javanese villages: people, territory, and adat, and argues that territoriality works as the principle of organizing and managing Javanese society, as shown in their social stratum and various cultural practices as well as the way morality and justice are defined. By theorization of territorial model, we can understand rukun values and adat from a new perspective and thus achieve a more complete understanding of Javanese culture.

• Journal of the Economic Geographical Society of Korea
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• v.19 no.2
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• pp.242-264
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• 2016

Tourism is a major sector of the national and regional economy in Southeast Asia endowed with rich natural environment and a variety of cultural and historical heritages. Tourism has been recognized as the industry without chimneys. However, as tourism sector is getting larger and being globally standardized, various problems such as environmental degradation as well as profits leakage from locals have been gradually aggravated. Against negative impacts from massive tourism various efforts have been tried and community-based ecotourism(CBET), seeking environmental conservation and community development at the same time, has emerged as a noteworthy alternative. By comparing the two cases of CBET in Indonesia and Cambodia, this paper aims to review the current status and future challenges of community development through ecotourism in Southeast Asia's rural villages. In the concrete, this paper analyses in-depth on case of JED(the village ecotourism network) in Bali, Indonesia and CBET project in Ramsar wetland reserves of Steung Treng province, Cambodia and founds out the possibility and main obstacles of community developmental strategy through CBET. Both cases have proven the positive outcomes in terms of environmental protection, local people's awareness improvement, and direct/indirect economic gain from CBET project. However, there are significant, but differentiated limitations in management capacities and stabilities of internal governance of two villages. Both villages are still in need of brisk networks with and assistance from the outside. In the conclusion part, this paper suggests CBET development program in Southeast Asia through Korea's social enterprises as one of the possible ODA programs(in tourism sector).

• SUVANNABHUMI
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• v.2 no.2
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• pp.29-51
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• 2010

The diversity of Southeast Asia can be also represented at the tremendous number of ethnic groups residing throughout its various regions even beyond national boundaries. What does it mean by the composite of numerous peoples? It has triggered a lot of problems in a nation or overall Southeast Asia. Among them, the most serious one seems to be ethnic conflicts having damaged national integration and caused political, economical, and social instability. In that respect, Karen people have been a minority group situated in the most chronic dispute in Myanmar. Since 1947 some of the Karen equipped with armed forces have been fighting against the military government currently ruling Myanmar. As the result, the refugees over 200,000 population had moved to the mountain camps located at neighboring Thailand, attracting a lot of attention throughout international societies. According to 1931 census by British colonial government, the Karen have the greatest numbers in population as minority and include 16 subgroups including Karenni(Kayah) and Pa-O seemingly excluded from its category in contemporary point of view. It means that Karen people should not be regarded as an ethnic group, and in fact do not show a homogeneous identity under the title of Karen. Given the situation, we need to reconsider the category of Karen. What does the Karen mean in a real sense? Previous studies on the Karen had been performed mainly by anthropologists or missionaries such as Marshall(1922), Hamilton (1976), Hanson Tadaw(1959), Smeaton(1920), Keyes(1979), Hayami (1992; 2004), etc. Most of them examined the Karen as a group and ignored the possibilities of representing the divergent identities vis-à-vis their subgroups. Therefore, they have focused on the myth to convert Karen people to Christianity, although the Christian Karens are less than 20% of total population. As a result, I argue that they would fail to define the real meaning of Karen. It has been caused us to recognize the Karen as a meaningless total entity to be accepted by all means. According to their arguments, the difference among Karen's subgroups is just dealt with the trivial matters that do not affect the ethnic boundary itself, still maintaining the ethnic identity as Karen. As we shall see on this thesis, this is never the case. My thesis aims at uncovering and scrutinizing the real meaning of the category of Karen. For the purpose of it, I will consider Karen people as a linguistic group from the beginning as shown in 1931 census. I argue that the Karen have been affected or exposed by various conditions or environments throughout the harsh history having happened on the areas of current Myanmar and Thailand, leading the vicissitudes of their ethnic identities.

• The Southeast Asian review
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• v.21 no.1
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• pp.287-314
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• 2011

There are many versions of the thai folktale "Pla Boo Thong" in Thailand, which is a typical type of stepmother story and in many ways resembles Cinderella story. This study, the author took 6 versions, some from books, some from internet. The main story of those 6 version is consist of the death of mother, stepmother and step sister, the maltreat of the stepmother to the heroine, tiding over the critical moments with the help of the dead mother and others, getting married with the king and happy of the heroine, death of the heroine by the slander of stepmother, posing as a queen of the stepsister, reincarnation of the dead heroine, meeting with the king again, and punishment and the stepmother and stepsister. The main theme of this narrative is a conflict in the polygamic family and is followed by the pattern of the Cinderella tale such as the distinct contrast of Good and Evil. This tale also teaches teachings of Buddha such as the punitive justice, the promotion of virtue and reproval of vice, and forgiveness. And otherwise it gives the people the courage and hope to overcome fortitude in their life.

• The Southeast Asian review
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• v.21 no.2
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• pp.43-75
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• 2011

The article focuses on the impact and Acceptance of Hindu culture in Modern Southeast Asian Buddhism. The purpose of this study is to examine critically the influential epic Ramayana on Siam culture, Thai Ramayana version 'Ramakien', reveal instances of Buddhist Modification. The Ramayana by the great sage Valmiki is considered by Indians to be the first great literary work to be produced in India. The influence of this work is to be seen not only through centuries but even in other countries, such as Thailand where there are modified modern versions. In this paper, I have three objectives : (1) I may discuss the epic Ramayana of India gave birth to the Ramakien of Thailand. In modern times Valmiki's epic was made to fit the spiritual trends current in the new Chakri dynasty, which were themselves based on Brahmanic tradition and Theravada buddhism. With regarding to the structure of the Traibhumi cosmography, and the relationship between merit and power implied by this cosmography ranks all beings from demons to deities in a hierarchy of merit which accrues according to karma the actions of past lives. (2) I analyze how to have attempted to dissect the Hindi and Thai version of the Ramayana. The Hindu concept of kingship is also depicted in the life of Rama. The Hindus see in Rama the norm of a true Hindu life characterized by the Caste and Dharma. In Thai transformed version, it does not preach Hindu values of personal or social life. The Ramakien emphasized that the Buddhism were higher than all other laws, and that the King is regarded as the incarnation of Phra Ram, and thus is also the narration of the righteous buddhist ruler. (3) I discuss how cultural or social contexts can influence the structure of the royal Wat. The whole epic was painted by the order of Rama I in the galleries of the Wat Phra Keo. In other words, it is the very centre of the dynastic cult enshrining the Emerald Buddha, the most iconic expression of the Ramakien tradition were officially amalgamated. Rama I was continued the process of elaborating and stabilizing the complex religious pattern, with Buddhism at the pinnacle. My finding will support the idea that the Ramakien is particularly appealing to the Thai people because it presents the image of an ideal king, Rama, who symbolizes the force of virtue or dharma while Thotsakan represents the force of evil. Eventually the force of good prevails. Being Buddhists, the Thai poets bring into the story the Buddhist philosophy(especially, the law of cause and effect, karma). This paper examines the role of the Hindu epic Ramayana in the historical and cultural contact between Hindu India and Buddhist Southeast Asia. It should now be possible to evaluate what elements of Hindu culture were transmitted into Thai through the Rama story.

• The Southeast Asian review
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• v.23 no.1
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• pp.169-194
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• 2013

A Korean writer, Yi Soonwon's The Face and a Thai writer, Win Lyovarin's Three Worlds of Rat Ekathet symbolize into literature the historical demonstration which occurred in Korea and Thailand. Comparing the characters in these two works, we come to the conclusion that the background in which people use violence strongly relates with their emotion. The character in The Face commit emotional violence in which receiving education and training and having jostled situation were sprouted as hostility. On the other hand, the characters in Three Worlds of Rat Ekathet show the difference in the sense that they feel a pleasant sensation when they use violence, intoxicated in the power of violence. One thing that two works have in common is that people committing a sin suffer from a guilty conscience and guilty fears when we see the way to treat them. It is how psychological punishment is made by their own. In The Face, the character suffers from psychological punishment in the fear that the other may be aware of his past record when we see the difference to deal with emotional violence. That who committed violence not to be able to open up honorably can never be free from the judgement of conscience out of the law and the sense of guilt continues for his life. However, emotional punishment made by a guilty conscience in Three Worlds of Rat Ekathet has the limited period if sinners make the process of purification which means not committing a fault again. The ultimate way of treating those who committed violence is to forgive them with love and is the process of purification to change violence into non-violence.