• 수완나부미
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• 제6권2호
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• pp.85-106
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• 2014

Protests are not new in Malaysia, though it is restricted by the ruling government. The trend of street protests and demonstrations since the emergence of Coalition for Clean and Fair Elections (Bersih), Malaysia's first people movement on electoral reform, has triggered a sentiment of people power among Malaysian citizens. With protests and popular mobilization becoming pronounced in Malaysian politics, political activism becomes for Malaysians a channel of discontent and expression of political preferences. Using information obtained from interviews with individuals linked to the movement, this paper articulates that protests are no longer exclusive to Malaysians. This paper illustrates the emergence of the Bersih movement and explores the three Bersih mass rallies that took place in 2007, 2011, and 2012. This paper further links the protests with the electoral reform initiatives. It argues that the Bersih movement has managed to lobby fundamental changes in the Malaysian political culture.

• 수완나부미
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• 제6권1호
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• pp.161-191
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• 2014

The entry of the logging industry in the once heavily forested riverine middle Agusan Valley where aboriginal Manobos live meant the entry of the material practice of wage labor into this out-of-the-way place. Wage labor converted the once relatively isolated, subsistence animist Manobos into laborers of the expanding capitalist regime. A symptom of modernity, this wage labor also accompanied the coming of Visayan settlers (also loggers paid by wage) who introduced indigenous Manobos the compadrazgo social relationship. This friendly relationship across ethnic identities legitimated social ties and is a social material practice represented in recent bilingual Manobo possession rituals where the Visayan spirit is incarnated along with Manobo spirits. To understand the idea behind spirit embodiment, I explore Manobo ritual as mimesis or poeisis. This representation is shaped by concrete material realities as much as these realities, in turn, are reconfigured by ritual practice. In the older Manobo cosmology, which is based on subsistence economy and dependent on the forest and rivers, individuals have an externalized self (as manifest in the idea of twin soul), in which the inner vital principle is co-extensive with a spirit double in cosmos. Manobos imitate the perceived workings of nature in ritual so as to control them in times of illnesses. In contrast, the mimesis of the Visayan spirit is based on a different political economic set up with its attendant asymmetrical interpersonal relationship. By symbolically representing the Visayan patron as friend, Manobos are able to negotiate the predicament of their subalternity in local modernity.

• 수완나부미
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• 제6권2호
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• pp.65-84
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• 2014

Asia-Pacific Confucian Capitalism is comparable to Atlantic Protestant Capitalism in terms of economic success, as most economies influenced by Confucian culture in East Asia and Southeast Asia are economically well-off in the past 50 years, save for Vietnam. This paper seeks to determine whether Vietnam can follow the path of development of the other Confucian economies, especially in the context of globalization and upcoming regional integration. In the paper, I will use an analytic framework derived from Weber and Huntington to examine the cultural dimension of Vietnam's economic development. In the domestic field, I argue that the core values of Confucianism continue to contribute to the development in Vietnam in many ways; yet one critical element needs to be tapped: the political culture of strong leadership and efficient bureaucracy. Confucian values for development may be compromised by pushing for democratization too early in Vietnam. On a positive note, Confucianism for Vietnam is instrumental in its regional integration into Southeast Asia since it is integrative rather than exclusive. Vietnam's cultural similarity with China may however lead to too much passive learning and conflicts. In conclusion, Confucianism is a valuable asset for Vietnam's economic development, but challenges have to be addressed in order for Vietnam to become the next tiger.

• 수완나부미
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• 제3권1호
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• pp.87-104
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• 2011

붓다고사(Buddhaghosa)는 불교승려이자 작가로써 상좌부불교에서 가장 뛰어난 승려로 유명하다. 그는 청결을 의미하는 Visudhimagga의 작가로서도 유명한데, 이 작품들은 정전(正典)문학의 백과사전이라 불리고 있으며, 담마의 다양한 보물 컬렉션이라 할 수 있다. 붓다고사는 Visuddhi의 순결함에 도달하기 위해 magga 형식을 설명하고 있고, 불교교리 전체를 조직적으로 설명하고 있다. 붓다고사는 스리랑카어로 쓰여진 atthakathā를 Magadyhi(빨리어)로 변역했다. 이러한 업적으로 그는 명예를 얻었고, 이 작품은 상좌부불교(Theravāda)를 연구하는 학자들 사이에서 신성한 텍스트로 여겨졌다. 최초의 붓다고사에 관한 전기문은 6세기에 쓰여진 Mahavamsa에 나타난다. 마하밤사에 따르면, 그는 큰 보리수가 있는 인도 마가다국에서 브라만으로 태어났다고 전해진다. 그러나 Buddhaghosa의 atthakathā를 연구한 Kosanbi박사는 붓다고사는 북인도로부터 온 인물은 아니라고 보았으며, 붓다고사가 미얀마 사람일지도 모른다고 추정했다. 그 이유는 다수의 atthakathā가 미얀마에서 발견되었기 때문이다. 미얀마뿐만 아니라, 태국 그리고 캄보디아 역시 붓다고사가 자국인이라고 주장하고 있다. 5세기부터 더 나아가 11세기 중반까지 하(下) 미얀마의 고대 쀼왕국에서 불교가 매우 번성했다는 지속적인 기록이 있다. 이는 5세기에 붓다고사 전설과 함께 불교를 활성화시켰으며, 상좌부불교와 관련된 조각품들과 비문을 연구하는데 반영되었다. 붓다고사의 자타카 해설은 붓다의 역사적 탄생을 다루고 있으며, 미얀마의 모든 청소년에게 오랫동안 교육자료로 활용되어 왔다. 또한 자타카 해설은 비석에서 중요한 부분을 차지하고 있으며, 테라코타 부조나 11세기와 12세기의 버간사원의 벽화에서도 사용된다. 이처럼 미얀마에서 비석과 테라코타 부조, 그리고 수많은 벽화들이 발견되는 것을 통해 붓다고사가 미얀마 출신이었다는 것을 확인할 수 있다.

• 한국항만경제학회지
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• 제29권3호
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• pp.95-111
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• 2013

본 연구는 한 ASEAN FTA의 교역효과를 살펴보기 위해 패널분석을 실시하였다. Panel Unit Root Test, Panel Cointegration Test, Pooled OLS, Hausman Test, Fixed Effect, Random Effect를 살펴보았다. 분석자료는 ASEAN회원국 10개국 중 우리나라와 교역규모가 적은 브루나이, 라오스, 미얀마, 캄보디아 4개국은 제외하고, 인도네시아, 말레이시아, 필리핀, 싱가포르, 타이, 베트남 등 6개국의 1997년부터 20011년까지 15년간의 년간 자료를 분석하였다. 본 연구의 시사점은 우리 정부는 세계적인 FTA 확산추세에 대응하고 안정적인 해외시장 확보를 통한 경쟁력을 강화하기 위해서 FTA 체결 효과를 극대화할 필요가 있다. 또한 WTO의 상품과 서비스관련 규정에 일치하는 높은 수준의 FTA 체결을 지향함으로써 다자주의를 보완하고, FTA를 통해 국내제도의 개선 및 선진화까지를 도모할 필요가 있다. 이 모든 노력에도 불구하고 FTA가 성공적으로 추진되기 위해서는 무엇보다도 FTA의 추진에 따른 교역 증진 효과를 분석하여 FTA 추진과정의 투명성을 제고하고, FTA 추진과정에서 전문가의 의견을 최대한 반영할 필요가 있다.

• 무역학회지
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• 제46권1호
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• pp.1-21
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• 2021

The main purpose of this research is to analyze the changes in investment motivation by year through time series and cross-sectional analysis of the factors and investment decisions of Korean manufacturing companies. According to the investment pattern for Asean from the 1980s to the 19th, the first expansion period was 82 to 86, the average increase in overseas investment for securing foreign raw materials due to the second oil shock, and the second expansion period was a gradual increase in exports to the U.S. in 1987 to 1996. During the first stagnation period, direct investment in Asean stagnated in the aftermath of the 1998-05 Asian crisis, and in the third expansion period, part of the production facilities invested in China were relocated to Asean, increasing Asean's investment to become Korea's largest manufacturing investment in 17. Korea's proportion of investment in Asean surpassed that of mass investment since 10 years ago, and the proportion of investment in manufacturing sector has been transferred from China to Asean, and after 17 years, it has served as an overseas production base connecting China. As such, The main purpose of the research will be to extract the determinant factors and key factors for overseas direct investment and investment patterns in conjunction with global manufacturing companies' production base relocation and investment trends through empirical analysis. This research paper gave basic reference to the motivation and determinant of investment 16 years ago, and analyzed the changes in investment motivation by year and content through empirical analysis, contributing some reasonable purpose to the decision of companies and policy makers interested in overseas direct investment.

• 수완나부미
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• 제6권1호
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• pp.27-65
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• 2014

Flourishing in the Central Dry Zone of Burma during a period from the mid-eleventh to the late-thirteenth century A.D., the historical kingdom of Pagan was one of the major Buddhist centers in Southeast Asia. The significance of Pagan as an important pilgrimage site of the region, where numerous relics of the Buddha were enshrined, had been maintained until long after the fall of its civilization. It is evident that the artistic influences of Pagan, particularly in the architectural and decorative domains, had been transmitted to various other Buddhist civilizations in the area. This study provides a detailed analysis on the relationships between the mural tradition of Pagan and those of its neighboring civilizations in Thailand-of the Ayutthayā, Lānnā and Sukhothai schools-dating from after the Pagan Period in the fourteenth century to the sixteenth century. Surprisingly, as the analysis of this study has suggested, such relationships seemed to be trivial, more on a minor stylistic basis than on substantial ideological and iconographic grounds. They suggest that transmission of the complex idea and superb craftsmanship of the mural tradition would not have been maintained adequately at Pagan after its civilization, probably due to the lack of royal patronage. It would have been extremely difficult for foreign pilgrims who visited Pagan after its dynastic period to appreciate the surviving murals of this lost tradition in terms of their complex programs and associated symbolism. Also, there had been a new center of the Sinhalese Buddhism firmly established in the Martaban area of lower Burma since the mid-fourteenth century that outcompeted Pagan in terms of supplying the new Buddhist ideas and tradition. Its fame spread wide and far among the Buddhist communities of Southeast Asia. Later, these Buddhist communities also established direct contact with Sri Lanka. The Sukhothai murals and the Ayutthayā murals in the crypt of Wat Rātchaburana, dating from the fourteenth/fifteenth century, show obvious Sri Lankan influence in terms of artistic style and Buddhist iconography. They could be a product of these new religious movements, truly active in Southeast Asia during that time.

• 수완나부미
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• 제6권2호
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• pp.3-18
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• 2014

With natural resources-terrestrial or coastal-fastly diminishing, governments are now resorting to biodiversity conservation, fast-tracking the introduction of new legislations, as well as the amendment of existing ones, and laying out programs that interpret existing practices and research agendas. This paper examines how biodiversity conservation-in addition to eco-tourism-has become an important symbol of the modernizing state of Sabah, Malaysia. It further examines the effects of biodiversity conservation on state and community management of natural resources, with particular reference to the management of natural resources by the indigenous peoples of Sabah. Citing case studies and focusing on a forest community at Kiau Nuluh, in the district of Kota Belud, Sabah, this paper evaluates strategies used by indigenous groups to maintain access and control over the management of natural resources-and by implication to livelihoods-via ecotourism, making creative alliances with non-government organisations as well as forging cooperation with government agencies which act as custodians of these resources. For a majority of indigenous groups however, the practice of biodiversity conservation has meant reduced and controlled access to natural resources, considering the fundamental issue of the lack of security of tenure to the land claimed under customary rights. New initiatives at recognizing Indigenous and Community Conserved Areas (ICCAs) by international conservation groups provide a means for tenure recognition, for a price, of course. The recognition of ICCAs also faces obstacles arising from developmentalist ideology which upholds that forests are valuable only when converted to other land use, and not left to stand for their intrinsic value.

• 수완나부미
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• 제6권1호
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• pp.193-221
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• 2014

Archipeligiality, a concept continuously being developed by the scholar, is one that attempts to articulate the Filipino sense of place as discoursed in/through its literatures. As a country composed of 7,107 islands, the very fragmentation and division of the country, as well as its multiculturality and multilinguality, have become the very means by which Filipino writers have "imagined" so to speak-that is, also, constructed, into a singular, united frame-the "nation." This, the author supposes, is an important aspect to explore when it comes to discoursing the larger Southeast Asian imagination, or poetic, as similar situations (i.e. Indonesia, Malaysia, and Singapore), may soon compel for a comparative critico-literary perspective. This paper continues this exploratory "geoliterary" discourse by looking at a Filipino canonical work in English by Cirilo F. Bautista, the epic The Trilogy of Saint Lazarus, the title of which already signals a geographic allusion to the first map-name granted by the Spanish colonizer to the Philippines in the region, and consequently the first signification of the country's subjected existence in the colonial imagination. The work, published between 1970 and 1998, is composed of three parts: The Archipelago, Telex Moon, and Sunlight on Broken Stones, which won the 1998 Philippine Independence Centennial Literary Prize. In these epics, notions of Philippine history and situation were discoursed, and Filipino historical figures were engaged in dialogue by the poet/the poet's voice, with the end of locating the place [where history and time had brought it; or its direction or trajectory as a nation, being true to the Filipino maxim of ang di lumingon sa pinanggalingan, di makararating sa paroroonan (the one who does not look back to his origins would not reach his destination)]. of the Philippines not only in the national imagination, but in this paper, in the wider regional consciousness. The paper proposes that the archipelagic concept is an important and unique characteristic of the Southeast Asian situation, and thus, may be a means to explicate the clearly connected landscapes of the region's imagination through literature. This paper focuses on Sunlight on Broken Stones.

• 통상정보연구
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• 제16권2호
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• pp.251-278
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• 2014

본 연구(硏究)는 한국기업이 세계(世界)주요시장과 원자재 확보관련 사업(事業)을 수행하고, 나아가서는 사업분야에서 중요한 위치(선점)를 유지 관리하기 위해서 해외투자(海外投資)를 수행하고 있다. 해외직접(海外直接)투자 수행에 있어서 개발(해외직접투자)전략이 선진국 기업의 모델과 다를 수밖에 없다는 전제하에 한국 제조기업(製造企業)을 대상으로 2,006년대 이후의 해외 직접투자(直接投資)의 추이(투자형태요인의 변화)를 파악하고 해외직접투자에 영향을 미치는 년도별 투자 동기 요인과 년도별 투자결정요인의 변화를 산업별 차원에서 분석함으로서 정책적 합의를 구하고 투자 전략과 관련된 기존이론(旣存理論)의 설명력을 검증하기 위한 목적(目的)에서 이루어졌다. 이는 기업특유(企業特有)의 경쟁우위가 있어야 해외 직접투자(直接投資)를 할 수 있다는 기존의 이론과는 역으로 해외 직접투자를 함으로서 기업특유의 경쟁우위(競爭優位)를 개발하고 축적 할 수 있다는 것이다. 그리고 글로벌화 하는 한국기업(韓國企業)의 해외 직접투자에 있어서는 지식(知識)과 정보(情報)의 이전이 중요하다는 것이며 변화와 혁신을 통해 적어도 자신의 분야에서는 세계적 선도 기업이 되고자 하는 한국기업(韓國企業) 이라면 선진국先進國 (경쟁국) 기업보다는 더 적극적인 전략(戰略)을 모색해야 한다는 전제하에 실증모형(實證模型)을 설정하고 연구과제(硏究課題)들을 정리하였다. 그리고 실 예로 이를 위해 먼저 해외에 투자된 직접투자의 추세와 실태를 투자 국별, 투자 산업별, 투자규모 등의 측면에서 살펴보고 한국제조기업(韓國製造企業)의 투자지역(投資地域) 선택과 결정 및 년도별 투자 요인과 효과(效果) 분석(分析)을 전략적 적합성에 근거한 상황모형(狀況模型)을 설정한 후 상황변수(狀況變數)가 해외직접투자 및 결정(決定)에 어떻게 영향을 끼쳐 왔고 또 향후에 어떤 변수가 해외직접투자에 우선 고려되어질 것인가를 실증분석(實證分析)하였다.