• 수완나부미
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• 제14권2호
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• pp.269-303
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• 2022

Since the creation of the Association of Southeast Asian Nations (ASEAN) in 1967, the main objective of creating a "prosperous and peaceful community of Southeast Asian Nations" through regional integration remains slow. While the aims and purposes of the ASEAN include accelerating, promoting active collaboration and mutual assistance on matters concerning culture and cultural development, the desired ASEAN Integration through culture is still in question. As a multicultural region, the richness and diversity of cultures constitute both prospects and challenges. This paper discusses 1) the concept of integration vis-a-vis the ASEAN; 2) the ASEAN's goals, policies, and initiatives, concerning culture as stipulated in the key documents of ASEAN Socio-Cultural Community-Culture and Arts sector; and 3) the ASEAN identity and community vis-a-vis culture. In the end, this paper proposes a framework on the ASEAN integration through culture in the context of a single identity amidst cultural diversity.

• 수완나부미
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• 제7권2호
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• pp.133-153
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• 2015

The Rakhine (Arakanese) from present-day Rakhine State (Arakan) in Western Myanmar and the Marma from the Chittagong Hill Tracts (CHT) of Southeast Bangladesh originated from the same region, share the same culture and practice the same religion. However, the people from CHT have developed a distinctive identity and are individualized by a different name "Marma". This development raises a number of historical questions. This paper explores how the Arakanese descendants became "Marma" in Bangladesh.

• 수완나부미
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• 제12권2호
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• pp.19-52
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• 2020

Southeast Asianists have a perennial tendency to question the reality of the region in which they are specialized. Yet while scholars have doubted, Southeast Asians at large have become increasingly sure that Southeast Asia does exist, and increasingly inclined to identify with it. This article summarizes a range of evidence to that effect, from opinion poll research and from the history of ASEAN and other pan-Southeast Asian institutions, and uses it to construct a critique of the relativistic view that Southeast Asia is a fluid and ill-defined concept. Southeast Asians today tend to see Southeast Asia as a cultural as well as a geographical and institutional unit. The nature of the perceived cultural unity remains unclear, and further research is called for in this area. There are reasons to think, however, that it reflects real inheritances from a shared past, as well as shared aspirations for the future.

• 수완나부미
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• 제8권2호
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• pp.131-159
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• 2016

This qualitative study was designed to explore the definition of ethnic identity of the Dusuns in Brunei Darussalam from the perspective of Shamsul A.B.'s (1996) "everyday-defined" social reality. The purpose of this study was twofold. Firstly, by employing Phinney's (1996) formulation of ethnic identity, this study examined the existence of core components of ethnic identity, namely, ethnic self-identification, ethnic involvement, positive attitude towards ethnic group, and sense of belonging in the life of the Dusuns. Secondly, by utilizing Phinney's (1996) three-stage model of ethnic identity formation, this study investigated the relationship between core components and the formation process of ethnic identity. Twenty-six Dusun informants ranging in age from 8 to 80 years old were interviewed for the purpose of this study. The analysis of the interview data revealed that all core components exist and evolve in the life of the Dusuns. Different perspectives towards core components can also be identified across different age groups. Adult informants contested the relevance of ethnic involvement in view of socio-cultural transformations that occurred within the ethnic group, whereas younger Dusuns were not able to extend sense of belonging outside their family. These findings lead to the identification of family and historical contexts as influential factors that shape the ways the informants experienced the ethnic identity components. Further, the findings of this study indicate the relationship between core components and the formation process of ethnic identity. Sense of belonging and community is only evident in the experience of older informants, sufficient to help them reach the stage of achieving ethnic identity. This also shows a positive sequential relation between the stages in Phinney's ethnic identity model and the age of the informants. Interestingly, evidence on internalized sense of belonging reveals the fact that an individual could still attain ethnic identity achievement even without experiencing all components of ethnic identity. Once again, this study suggests contextual factors play a role in the stage progression of the Dusuns' ethnic identity.

• 수완나부미
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• 제15권2호
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• pp.131-152
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• 2023

In analyzing the Chinese diaspora, this paper explores losses that are encountered within the family in the nation. It argues that increased social and spatial mobilities that contribute to losses can be reconfigured through the productive lens of supermobility, as Laurence J. C. Ma conceptualizes it. Supermobile identities are significant avenues to consider the way that losses traditionally associated with migration and assimilation are revisited in view of new flows of migration and identification. In examining K. H. Lim's debut novel Written in Black (2014), this study addresses pathways from debilitating losses to productive losses journeyed by the family from the child's perspective. It offers a critical analysis of the Anglophone Bruneian novel in terms of its exclusive portrayal of an ethnic Chinese family. Departing from a fixed notion of home as cultural and physical rootedness, it explores flexible identities that are tied to shifting concepts of belonging. Rather than a magnification of social and spatial losses, the analysis highlights the way that the literary imagination of ethnic Chinese in Brunei Darussalam accommodates progressive ideas of the agency and advancement of the Chinese diaspora as a supermobile community.

• 수완나부미
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• 제15권1호
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• pp.229-254
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• 2023

This study observes the language attitude and maintenance of the border community in Telok Melano, Lundu (Sarawak, Malaysia) and Desa Temajuk, Sambas (West Kalimantan, Indonesia). The main objective of this study is to study the language attitudes of two cross-border community who shares the socio-cultural, language, and economic realms. The research data is collected qualitatively through conversation recordings, face-to-face interviews, and participant observations. In this preliminary study, twelve informants (six from Telok Melano and six from Desa Temajuk) were chosen based on the quota sampling method. The questions for the interview were set according to three characteristics of language choice proposed by Garvin and Mathiot (1968), namely language loyalty, language pride, and the awareness of norms. The result of this study indicates that language loyalty, language pride, and awareness of the norms towards the speakers' mother tongue and national language are relatively high. In terms of identity maintenance issues, this study found that the community in Telok Melano (Sarawak), originally identify themselves as "Sambas Malays," shifted to "Sarawak Malays" after the formation of Malaysia in 1963. This preliminary study serves as a basis for further research particularly on the complexity of issues concerned with the border communities in the Southwest of Sarawak.

• 수완나부미
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• 제4권2호
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• pp.1-16
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• 2012

In 2010, nearly thirteen hundred Buddhist monks from all over the world converged on to the small Indonesian resort town of Berastagi to celebrate the inauguration of the Taman AlamLumbini, a replica of Myanmar's most iconic Theravada Buddhist temple, the ShwedagonPaya. Nestled on Christian lands within a predominantly Muslim country, the building of the Taman AlamLumbini marked several years of negotiation amongst various religious communities, local government mediators, and patrons. This study makes a preliminary assessment of the ways in which cultural and historical discourses were used by participants to evoke a sense of transnational connectedness outside the realm of formal bilateral diplomacy. Through particular Buddhist ceremonies, rituals, and imagery, Myanmar sponsors and Indonesian patrons promoted a sense of broad pan-Asianism that linked monks, state officials, and local lay practitioners into a single community. A brief examination of the key speeches during the opening ceremony reveals that national interest and identity were still very much in play.

• 수완나부미
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• 제14권2호
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• pp.233-249
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• 2022

Hizb ut-Tahrir (HT) is an Islamic social movement that struggles to change the existing political system to the Islamic system. HT argues that all problems in the Muslim world are rooted in adopting secular thought and ideology and the separation between Islam and the state. Hence, HT works to persuade Muslims to abandon that way of life and only apply Islam as the country's only ideology and constitution. HT has spread this narrative since it started in 1953 in Jordan. With this ideological and political attitude, many countries consider HT a threat to their political and community life, suppressing this movement by arresting members and banning the group to reduce or end HT activities in these countries. The Indonesian government has also carried out this repressive policy to limit the influence of Indonesian HTI since 2017. This paper aims to discuss the strategy of Hizb ut-Tahrir to continue its political activities Indonesia after being dissolved by the Indonesian government in 2017. This article used content analysis method to interpret the data collected from interview and documents from Hizb ut-Tahrir. Responding to state repression, HTI sought other methods of action by changing the place of resistance or activities, and by changing its identity.