Southeast Asian Societies Research Articles

Perceptions of Quality-of-life Advocates in a Southeast Asian Society

In family-centric societies, maintenance of hope amongst ill family members is a pivotal duty of the family. Meeting this duty often takes the form of continuing treatment even when such options may be futile. This makes efforts to maximize quality-of-life options challenging. We explore Singaporean perceptions surrounding quality-of-life advocates who advice quality-of-life measures over potentially life-prolonging treatment in terminal illness using a novel video vignette based semi-structured interviews. Findings suggest that quality-oflife advocates are viewed as failing in their filial obligations and perceived as ‘selfish’, ‘money-minded’ and ‘immoral’. These findings highlight the need to educate patients and caregivers about quality-of-life approaches.

A Postcolonial Woman’s Encounter with Moses and Miriam by Angeline M. G. Song

Reviewed by: A Postcolonial Woman’s Encounter with Moses and Miriam by Angeline M. G. Song Michael Ufok Udoekpo angeline m. g. song, A Postcolonial Woman’s Encounter with Moses and Miriam (Postcolonialism and Religions; New York: Palgrave Macmillan, 2015). Pp. x + 262. $100. In this revised doctoral work originally submitted by Angeline M. G. Song to the University of Otago, New Zealand, under the supervision of Judith McKinlay, S. reinterprets Exodus 2 using a tripartite hermeneutical perspective of empathy, postcolonialism, [End Page 129] and focalization optics. She introduces herself as a Peranakan of mixed Malay-Chinese ancestry, a female adoptee from Singapore, a former British colony. She employs this identity as an interpretative point of departure (p. 2). In six readable chapters with extensive endnotes and bibliography advantageous to biblical scholars, S. relates her personal colonial and postcolonial Singaporean experiences to those of the biblical Moses and Miriam in the cultural context of ancient Egypt, which resonates with me, as a Nigerian-American biblical scholar. Song proceeds to review in detail her life story as a female adoptee growing up in a patriarchal, postcolonial Southeast Asian society. As an immigrant in New Zealand, she was faced with many challenges, including identity crises, nervousness, anxiety, the trauma of abandonment, the dilemma of loss of origins, and racial abuse. It was also there that “a white Caucasian female neighbor mocked” and mimicked her Singaporean accent and taught her two young children to make piggy noises at S. each time they saw her walking up her driveway (pp. 29–36). In chap. 2, S. explains her empathic hermeneutical strategies, starting with the popular understanding of “empathy” as “feeling with” (p. 39). S. further notes the urgency of this method and how contemporary neuroscientists have made several important discoveries about the phenomenon of empathy. In biblical exegesis, the term is found in Thomas B. Dozeman’s glossary in Methods for Exodus (Methods in Biblical Interpretation; Cambridge: Cambridge University Press, 2010) 235–40. Historically, however, empathy (empatheia in Greek, and Einfühlung in German) is largely traceable to the field of German aesthetics, basically pointing to self-projection, or putting oneself in another’s shoes (p. 41). Therefore, empathic reading, S. stresses, “is always self-conscious and self-reflexive in nature . . . being able to empathize with a certain literary character”—in this case, Moses and Miriam. (p. 63). In chap. 3, S. defines postcolonial criticism as a “reading posture”; there is no single definition of postcolonial criticism because of its diverse usage among practitioners of various disciplines. S. rather masterfully establishes her distinctive postcolonial optic by drawing on the insights of early anticolonial or postcolonial writers such as Robert J. C. Young (Postcolonialism: An Historical Introduction [London: Blackwell, 2001] 266), Chinua Achebe (Things Fall Apart [Oxford: Heinemann Educational Publishers, 1958]), Frantz Fanon (The Wretched of the Earth [trans. Constance Farrington; New York: Grove Press, 1963]), Aimé Césaire (Discourse on Colonialism [trans. Joan Pinkham; New York; Monthly Review Press, 1972]), Homi K. Bhabha (The Location of Culture [New York: Routledge, 1994]), Edward W. Said (Orientalism [ New York: Vintage Books, 1978]), Said (Culture and Imperialism [New York: Vintage Books, 1993]), Gayatri Chakravorty Spivak (In Other Worlds: Essays in Cultural Politics [New York: Routledge, 1988]), Fernando F. Segovia (“Toward a Hermeneutics of the Diaspora: A Hermeneutics of Otherness and Engagement,” in Reading from This Place, vol. 1, Social Location and Biblical Interpretation in the United States [ed. Fernando F. Segovia and Mary Ann Tolbert; Minneapolis: Fortress, 1995] 57–73), R. S. Sugirtharajah (The Bible and the Third World: Precolonial, Colonial and Postcolonial Encounters [Cambridge: Cambridge University Press, 2001]) and many others. S. formulates her distinctive “Sang Kancil postcolonial optic” with interpretative energy from “a clever mouse-deer character in a Malay classical folk tale” (pp. 67–94). [End Page 130] In addition to empathic and postcolonial optics, in chap. 4, S. discusses her focalization methodology, which also foregrounds her reading of Exodus 2. While an empathic reading focuses on the reader’s perspective of critiquing the text, an integrated interpretive strategy concerned with the perspective inherent within the text can assist the reader in identifying from whose point of view the narrative scene (Exodus 2) is...

Border Crossing and Search for New Perspectives : Southeast Asian Studies, 2012~2015

The studies of Southeast Asian history in Korea in 2012-2015 have achieved ‘development’ in scholarship, responding to new theories and approaches in the field of (Southeast) Asian studies and other disciplines. While producing in-depth research on political and legal changes in premodern Southeast Asian societies, scholars of Southeast Asian history also sought to find answers to contemporary scholarly trends in the field, such as search for more interdisciplinary approaches, growing interest in more contemporary histories and more diverse topics, the critiquing of the idea and power of nation and nationalism, and quest for more international and transnational perspectives in interpreting Southeast Asian history. These new trends were encouraged by the interdisciplinary Southeast Asian studies initiated by the Humanities Korea Project and the participation of scholars outside the field of Southeast Asian history. Such an approach helped scholars study it as an integrated area rather than a collection of individual states. The rise of “New” Cold War history also contributed to the growth of studies on contemporary Southeast Asia based on transnational perspectives. As such, during the last four years the field of Southeast Asian history has communicated with diverse voices of scholars of other regions and disciplines in and outside Korea, and paved the way for a more integrated yet multidimensional study of Southeast Asian history.

Connecting prehistoric and historic cultures in Southeast Asia

Linking the early historic cultures of Southeast Asia to their prehistoric antecedents has, despite some decades of research, proved difficult for a number of reasons. Until the 1960s, this did not seem to be an issue for scholars of the region. For George Coedès, the region was simply occupied by diverse and backward ethnic and linguistic communities, cultivators using stone tools, or at best, people using bronze with poorly developed social organisations until impacted by the expanding Han peoples during the third century CE: ‘There is very little direct information about the societies of South East Asia before they entered into contact with India and China.’

An Enduring Shell Artefact Tradition from Timor-Leste: Oliva Bead Production from the Pleistocene to Late Holocene at Jerimalai, Lene Hara, and Matja Kuru 1 and 2.

In this paper, we describe 485 Oliva spp. shell beads recovered from four archaeological cave sites Jerimalai, Lene Hara, Matja Kuru 1, and Matja Kuru 2, located in Timor-Leste, Island Southeast Asia. While Pleistocene-aged examples of modified marine shells used for personal ornamentation are common in African and Eurasian assemblages, they are exceedingly rare in Southeast Asia, leading some researchers to suggest that these Modern Human societies were less complex than those found further west. In Timor-Leste, the lowest Oliva bead to be recovered was directly dated to ca. 37,000 cal. BP, making it the oldest piece of personal ornamentation in Southeast Asia. Morphometric, taphonomic, use wear, and residue analyses of these beads alongside modern reference specimens, and experimentally made examples indicate that the Oliva shells were modified to be strung consecutively (as in a necklace), and while their mode of production changed remarkably little over the thousands of years they were utilised, an increase in their deposition around 6,000 cal. BP suggests that there was a change in their use coinciding with sea-level stabilisation. These tiny beads demonstrate that early Island Southeast Asian societies produced the same kinds of symbolic material culture we have come to expect from the more intensively studied African/Eurasian region, and that limited sampling and poor recovery methods have biased our perspectives of this region.

What do the urban soundscapes of a city represent? Case studies in Bangkok and Hong Kong ／ 都市聲音有何個性？ 考察曼谷和香港之城市聲景

Urban soundscapes convey the cultural codes, history and collective memory of a society. Bangkok and Hong Kong are two open societies in Southeast Asia, within which local and imported auditory cultures co-exist, correlating to the demographics, cultural heritage, and recent geopolitical, economic and social transformations. Nevertheless, studies of their distinctive sonic phenomena are underrepresented in the field of sound studies. Encompassing street music, ritual activities, boxing matches, fresh produce markets, shopping arcades, commuting systems and various public spaces in Bangkok and Hong Kong, this article introduces case studies and contextualizes some distinct urban soundscapes, employing first-hand audio footage, as an initial pathway for building an auditory acquaintance with the region. 城市聲景蘊含社會的文化符號，歷史與集體回憶。曼谷和香港乃東南亞之開放城市，其本土與外來的聽覺文化並存，繫於族群分佈，文化傳承，地緣正治，社會經濟的演變。然而，聲音研究暫未對此題目有廣泛涉獵。有鑑於此，本文收納兩城市之街頭音樂，祭祀活動，鮮活市場，運輸系統，商場，拳賽，運輸系統，公共空間，就其聲景設案考察，為充實東南亞之聽覺智識引路。

Thai Buddhism as the Promoter of Spirit Cults

Studies of religion in Buddhist societies of South East Asia have largely overlooked the role played by Buddhism in the growth of spirit cults. Through a comparison of Thai Buddhist and Tai pre-Buddhist conceptions of death and the afterlife, this paper shows how the theory of karmic causation introduced uncertainty about the status of rebirth and failed to erase previous conceptions about the afterlife. As a result, the belief in reincarnation coexists with the idea that the soul of the deceased may maintain an active presence among the living. Buddhism also imposed a redemption-cum-protection transactional pattern with spirits and deities, whose gradations of meaning are interpreted with reference to different variables. This pattern extends to supernatural patron–client bonds, a typical feature of the Thai social structure.

Women, Work and the Family: Is Southeast Asia Different?

ABSTRACTIn the literature on women and development, there has been a tendency to view the countries of Southeast Asia as less patriarchal than other parts of Asia. It has also been argued that patterns of female literacy and female employment in the Moslem-majority countries in Southeast Asia are different from those in Moslem-majority countries in the Middle East and North Africa. This paper reviews both the historical and contemporary evidence on the role of women in Southeast Asia paying particular attention to four indicators. The first is the extent to which women have been able to obtain employment outside the home. The second is their ability to gain access to at least sufficient education to give them literacy and numeracy. The third concerns their control over when and who they marry, and their fertility within marriage. The fourth concerns the extent to which Southeast Asian societies have been characterized by strong son-preference. The paper discusses whether Southeast Asia is different and the possible reasons for these differences.

The Annotated Malay Archipelago by Alfred Russel Wallace (review)

Reviewed by: The Annotated Malay Archipelago by Alfred Russel Wallace Timothy P. Barnard The Annotated Malay Archipelago Alfred Russel Wallace, edited by John Van Wyhe Singapore: NUS Press, 2014. xvii, 801 pp. Maps, illustrations, bibliography, index. ISBN 978-9971-69-820-1 First published in 1869, The Malay Archipelago is a classic work on Southeast Asian society, nature and imperialism. It is a memoir filled with the observations and thoughts of Victorian naturalist Alfred Russel Wallace and describes his travels in Southeast Asia between 1854 and 1862. Within its pages are a number of interlocking texts—scientific treatise, travelogue and history filled with ethnographic observations and tales of flora and fauna—all of which make it appealing to not only scholars of a range of disciplines in Southeast Asia but also scientists throughout the world. At its most basic The Malay Archipelago is a travelogue. Wallace arrived in the Melaka Strait in 1854 and proceeded to explore the islands of Southeast Asia, ranging from Sumatra to New Guinea, with a considerable amount of time spent in eastern Indonesia. In a crisp, clear writing style, Wallace described peoples, landscapes and nature with particularly exquisite chapters on birds of paradise and Singapore being personal favourites of mine. While these tales are fascinating, the reason the book remains an important piece of literature with a global impact is what occurred to Wallace intellectually while in Southeast Asia. During his journey, he took note of geographical distribution of animals throughout the archipelago. Wallace slowly came to a realization that led to the development of one of the most revolutionary ideas in history: a basic understanding of evolution through natural selection. Readers of this journal, however, already know most of this information. After all, anyone with a passing interest in Wallace, Malaysia, nineteenth-century Southeast Asia, or natural history already owns the book. This leads to more pertinent questions with regard to any new ‘annotated’ edition. These questions include: has the editor added anything new to our understanding of the work, or Wallace?; and, should this version replace the one on your shelf?. The answers to these questions are ‘quite a bit’ and ‘yes’. This edition of The Malay Archipelago is a product of the larger work of its editor, John van Wyhe, who has spent the past decade developing and operating the Wallace Online website (www.wallace-online.org). Any visitor to the website can peruse the entirety of the writings of the Victorian naturalist, from letters to notebooks to illustrations, something van Wyhe accomplished [End Page 183] earlier with the writings of Charles Darwin. With such a background, van Wyhe brings his wealth of knowledge about Wallace, and nineteenth-century natural history, to this edition. The result is not only the classic text, but also additional information that deepens our appreciation of the work. Van Wyhe begins the hefty tome—it was originally a two-volume work—with a 43-page introduction, which outlines Wallace’s background and lays out the details surrounding his travels in Southeast Asia, as well as the publication and reception of The Malay Archipelago. He even provides a detailed itinerary of Wallace’s travels. This introduction and accompanying footnotes in the text are more than simply additional notes, however. Van Wyhe provides the context that an informed reader needs to better appreciate the work, thus enhancing our understanding of the journey and its ultimate impact on science, imperialism and society. After this introduction, the remaining 700 pages of the book contain Wallace’s original text. Van Wyhe provides numerous footnotes that further supplement the text, particularly for a twenty-first-century audience. These notes include contextualization for nineteenth-century quotes, backgrounds of individuals mentioned in anecdotes and even the historic context of events described. These footnotes also provide the modern names of species of animals and plants mentioned in the text as well as their updated scientific names, many of which have been changed since Wallace observed them. The book ends with a bibliography to this edition, which allows the modern reader to explore other considerations of Wallace and his impact on science and society. This new edition of The Malay Archipelago should replace the dusty volume on...

SOUTHEAST ASIA: HISTORY, MODERNITY, AND RELIGIOUS CHANGE

Southeast Asia or Southeastern Asia, with more than six hundred million populations, is home to millions of Buddhists, Muslims, Confucians, Protestants, Catholics, and now Pentecostals, as well as many followers of local religions and spiritual beliefs. Notwithstanding its great historical, political, cultural legacies, however, the region has long been neglected as a site for religious studies in the Western academia. Aiming at filling the gap in Asian and religious studies as well as exploring the richness of Southeast Asian cultures, this article discusses the dynamics, diversity, and complexity of Southeast Asian societies in their response to the region’s richly political, cultural, and religious traditions spanning from pre-modern era to modern one. The article also examines the “integrative revolutions” that shaped and reshaped warfare, state organization and economics of Southeast Asia, particularly in the pre-European colonial era. In addition, the work discusses the wave of Islamization, particularly since the nineteenth century, as well as the upsurge of religious resurgence that shift the nature of religiosity and the formation of religious groupings in the area. The advent of Islam, with some interventions of political regimes, had been an important cause for the decline of Hindu-Buddhist traditions in some areas of Southeast Asia, especially Indonesia, the coming of Pentecostalism has challenged the well-established mainstream Protestantism and Catholicism, especially in Indonesia and the Philippines. 
 Keywords: history, modernity, religious change, Southeast Asia

KIDLAT TAHIMIK AND THE DETERMINATION OF A NATIVE FILMMAKER

Studies on Christianity in Asia have been weighed down by a double burden—the commonplace of Christianity as a passive minority and an invading foreign as well as the notions of religion and secularization derived from western experience. The following essays of Forum Kritika shed both burdens by focusing on the “lived religion” of different Christian groups and leaders on the margins of Southeast Asian societies because of religious faith as well as ethnicity, status or location. Their critical analysis shows how these actors interacted with other social and cultural traditions and problematized narratives of identity linked to the dominant sociocultural ethos. These negotiations, far from being private and divorced from the institutional, point to the complex and dynamic nature of Christianity in the Asian landscape and to how Christian groups and individuals manage to hold their ground.

Uncertainties, perils, and hope of an Asian century: A view from Southeast Asia

Can an Asian century provide conditions for a more equal, just, and convivial global future? This article suggests that before the future can be contemplated, it is first necessary to take stock of the current state-of-affairs in Asian societies. Using current precedents in Southeast Asian societies, this article considers the prospects of an Asian Century. When seen from this sub-region, the question of finding the right balance to capitalist growth appears to be a foremost challenge as existing frameworks are buckling under the weight of capitalist, environmental, and nationalist entropies. Nonetheless, out of impotence also grew new possibilities at the everyday and intellectual levels. Repulsed by the vileness and futility observed, ordinary people, especially the young, are counteracting against power and social norms and creating alternative political strategies and public spheres in the process. Likewise, a transnational “critical Asian Studies in Asia” movement has enabled scholars to consolidate efforts to disarm hegemonies and find solutions to the complex dilemmas of the region. While no clear futuristic paradigms have emerged, state, economy, and society are all forced into gradual transformations as long as ordinary people and experts keep alive the struggle against all kinds of oppression and exclusion.

Sovereignties of Food: Political Struggle and Life-World Encounters in Southeast Asia

In Southeast Asian societies, food has always been at center of diverse forms of contestation over access to land and other productive means, food self-sufficiency, and quality as well as food-based identities.Political struggles and socio-economic differentiation in terms of food production, distribution, and consumption have dramatically intensified in region. This has mainly been caused by enduring periods of agrarian reform, rapid global market integration, as well as processes of industrialization and urbanization in countries traditionally characterized as peasant societies.Scott (1976) elaborates on struggles and resistance of peasantry in Southeast Asia in context of emerging world capitalism and colonial hegemony - fighting against food shortages and exploitation of their subsistence means. Following region's independence from colonial exploitation, protests and other forms of contentious and 'everyday politics' of peasants and farmer organizations (Kerkvliet, 2009) have, of course, not withered but have redirected their claims against and adaptations to another 'food hegemon'. In this regard, Friedmann and McMichael (1989) critically analyze establishment of stateled large-scale plantations for cash crop production in Global South and new socio-economic dependencies produced by Green Revolution. Furthermore, authors address emergence of current corporate food regime during neoliberal phase of capitalism. In this regime, hegemonic power emanates from transnational corporations and international finance institutions, controlling whole food commodity chains on a global scale and subordinating food and agriculture to paradigm of profit-maximization.The region's pathway of Green Revolution technology and concurrent regional and international trade liberalization have gradually and comprehensively led to growing social inequalities and agrarian differentiation. The interests and life-worlds of small-scale producers, landless people, fisher folk, and consumers seem to be threatened by corporate food regime which favors large-scale and capital-and knowledge-intensive industrial food production (Manahan, 2011).Critically addressing this structural violence emanating from dominant food regime, a transnational social movement - La Via Campesina - emerged on global stage in 1990s. In sharp contrast to food security discourse, originally promoted by United Nations Food and Agriculture Organization (FAO) and related international aid agencies stressing need of agricultural modernization to combat world hunger, social movement calls for food sovereignty. Food sovereignty stands for attempt to radically transform global food-based inequalities by advocating an alternative path of small-scale agro-ecological and socially just modernity (McMichael, 2009). Aiming towards the right of peoples to healthy and culturally appropriate food produced through ecologically sound and sustainable methods, and their right to define their own food and agriculture systems (Nyeleni, 2007), it goes beyond global policy agendas aiming to 'feed world' through technocratic fixes that have shaped promotion of Green Revolution in Southeast Asia since 1960s/1970s (Ehlert & Vosemer, in this issue).The alternative agenda of food sovereignty, which continues to be critically addressed as romantic rural nostalgia (Collier, 2008), is making its way into national and international policy arenas, gaining recognition in view of old and new inequalities: The latest global food crisis and high prices of rice constituting Southeast Asia's main staple food (Arandez-Tanchuling, 2011) continue to hit poor households in region as competition over basic productive means like land, water, and seeds intensifies (LVC, 2008). Although strongly rooted in Latin American context (Martinez-Torres & Rosset, 2010), discourse of food sovereignty and its political struggle increasingly gains ground in Southeast Asia (Reyes, 2011). …

REMEASURING AGEING IN SOUTHEAST ASIA

It is a commonly held view that Southeast Asian societies are ageing rapidly. This has led to a high level of policy concern about the future capacity of states to cope with increased levels of ‘old-age dependency’ which, at first glance, often appear almost unmanageable. We suggest that the rates employed to demonstrate the present/future scale of ‘old-age dependency’ are misleading and based upon a Eurocentric notion from a bygone era. Arguing that these measurements both omit changes in life expectancy and fundamentally misconceptualise ‘old’ and ‘dependent’, we present a new series of comparative measurements based upon a dynamic view of remaining life expectancy and a more accurate concept of what it means to be ‘dependent’. These measurements simultaneously provide a more realistic and optimistic view of the future challenges of ageing in Southeast Asia.

Africa, Asia, and the History of Philosophy: Racism in the Formation of the Philosophical Canon, 1780–1830 by Peter K.J. Park (review)

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Cochin Creole and the perils of casteist cosmopolitanism: Reading Requiem for the Living

This article takes issue with prominent ways of interpreting the cosmopolitanism often attributed to Kerala State, India. By virtue of its geographical location, from medieval times Kerala developed deep historical connections with European, Arabian, and South-East Asian societies. However in contemporary evocations of Kerala’s cosmopolitanism, the historical connections to South-East Asian societies are conspicuous by their absence. Caste Hindu legacies have been privileged implicitly in these and, as a result, hybrid communities can only be perceived as “miscegenated”. They are, therefore, excluded from the legacies of national culture. Johny Miranda’s recent novella Requiem for the Living (2013), tries to end this invisibility by articulating the present of one such community, the Parankis of Cochin. On the one hand, it both challenges and complicates existing identities such as the “Anglo-Indian” and the “Luso-Indian”, revealing their elite moorings and dualistic conception of hybridity. On the other hand, it departs from the long history of the implications of novel-writing in projects of caste-community identity construction in Malayali society. In doing so, it directs our attention towards the possibilities of unearthing “subaltern cosmopolitanism”, which may indeed be more appropriate for contemporary challenges in the specific postcolonial context that is contemporary Kerala.

Rethinking Democratic Practices in Southeast Asia: Corruption and Political Scandals in the Early 21st Century

This special issue deals with how corruption and political scandals impact upon Southeast Asian societies. It is concerned with the ways in which both influence the perceptions of democracy within the region, and whether recent transformations have furthered democratic liberalization. This article offers a brief overview of recent academic discussions that have taken place within Southeast Asia, foregrounding the two issues of corruption and political scandals as part of the debate on the diverse forms of democracy in the region.

Kami semua headbangers: Heavy metal as multiethnic community builder in Penang Island, Malaysia

Abstract This article investigates how heavy metal music promotes the development of multiethnic community interactions by focusing on Penang Island, Malaysia as a case study, where individuals of different ethnic backgrounds have intermingled in the heavy metal music scene as a consequence of the dearth of spaces dedicated to the practice and performance of such music. Through the use of ethnographic participant observation over the course of two years (2011–2013), I demonstrate how the heavy metal music scene in early 2010s Penang had outgrown the country’s ethnic structure in which heavy metal music was used to build a community where musicians of different ethnic backgrounds interact in settings where ethnicity is of reduced salience. Fostered by the forced cohabitation of the scarce spaces dedicated to extreme music practices in the country, I argue that the case of Penang’s heavy metal music scene outlines how the localization of imported forms of western popular music in a fast developing South East Asian society have challenged and reconfigured ethnic boundaries that are frequently reified in and through public and political discourses.

Introduction

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ADVANCE CARE PLANNING FOR PATIENTS WITH HEART FAILURE IN A MULTIETHNIC SOUTH EAST ASIAN COHORT

BackgroundLimited data in our multi-ethnic South East Asian society on the feasibility of advance care planning (ACP) where different cultures have disparate beliefs with regards to death.AimA pilot study for...