• 수완나부미
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• 제14권2호
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• pp.15-25
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• 2022

• 수완나부미
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• 제12권2호
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• pp.7-15
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• 2020

• 수완나부미
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• 제8권1호
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• pp.7-13
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• 2016

• 수완나부미
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• 제9권2호
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• pp.167-173
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• 2017

• 수완나부미
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• 제11권1호
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• pp.71-100
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• 2019

The region between mainland China on the east and the Indian sub-continent on the west is referred to as Southeast Asia since the conclusion of the Pacific War (1941-1945). As a region, Southeast Asia appears as a hodgepodge of disparity and diversity, but a closer scrutiny reveals numerous common attributes and characteristics. This study attempts to identify and examine the cohesive and shared characteristics across the Southeast Asian region from a historical and sociocultural perspective. The intention is to differentiate an identity borne of the underlying commonalities of shared characteristics whether physical, experiential, emotive, and/or in terms of heritage. Subsequently, Southeast Asia has more grounds to claim itself as a distinct region, and an "area of study," besides the political expediency of ASEAN.

• 한국지역지리학회지
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• 제20권4호
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• pp.379-392
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• 2014

한국에서 동남아 지역연구는 환경적 요인뿐만 아니라 연구기관의 조직화, 학문후속세대 육성을 위한 학자들의 전략적 노력 덕분에 급속하게 성장할 수 있었다. 특히 '기관 형성자'로서 정치학계의 역할이 두드러졌으며, '연대 형성자'로서 인류학계의 리더십도 발휘되고 있다. 지리학은 해외지역연구와 분리할 수 없는 학문으로 여겨진다. 그럼에도 불구하고 양적인 측면에서 볼 때 지리학계의 기여는 아직 미진하다. 앞으로 지리학계는 동남아연구의 미개척 주제 확장에 기여할 수 있을 것이며, 나아가 인문 사회과학과 자연과학의 분절현상을 극복하는 교량역할을 할 수 있을 것으로 기대된다. 필자는 이러한 지리학의 역할을 해외지역연구의 '지평 확장자'라 부르고자 한다.

• 수완나부미
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• 제1권1호
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• pp.1-25
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• 2009

The diversity of Southeast Asian culture and society has been made by two factors: geopolitical environment and colonialism. The geopolitical position of the region between China Seas and Indian Ocean has made it possible that diverse cultures from Northeast Asia especially China and India, Middle East and Europe have flowed into the region. The fact that Southeast Asia was colonized by various European nations has provided additional diversity. The diversity manifests itself most clearly in the culture of Southeast Asia which has various layers: On the bottom lay the indigenous one, and above it Chinese and Indian and Islamic cultures and finally European one.

• 수완나부미
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• 제9권1호
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• pp.7-52
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• 2017

This paper analyzes the scholarly approaches to the problem of "local" vs. "cosmopolitan" in the context of the cultural transfers between South and Southeast Asia. Taking the "localization" paradigm advanced by Oliver Wolters as its pivot, it reviews the "externalist" and "autonomous" positions, and questions the hermeneutical validity of the fuzzy and self-explanatory category of "local." Having discussed the geo-environmental metaphors of "Monsoon Asia" and "Maritime Asia" as alternative paradigms to make justice to the complex dynamics of transregional interaction that shaped South and Southeast Asian societies, it briefly presents two case studies highlighting the tensions between the "local" and "cosmopolitan" approaches to the study of Old Javanese literature and Balinese Hinduism.

• 수완나부미
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• 제15권2호
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• pp.57-90
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• 2023

China launched the Digital Silk Road (DSR) in 2015 as part of the existing Belt and Road Initiative (BRI) to expand its influence in digital and technological development across Asia, Europe, and Africa. Southeast Asia is one of the key targets of the Digital Silk Road due to its geographical proximity to China and the rapid growth of the digital sphere. Although the DSR opens several potential opportunities for the Association of Southeast Asian Nations (ASEAN) member states to foster the digitalization process in the region, how each country reacts to projects under the DSR is varied. Secondly, Vietnam is the only ASEAN member state that has not signed any official agreement under the BRI framework, and thirdly, Vietnam opted out of Huawei technology. This paper aims to understand the perspective of Vietnam and how Vietnam has responded to the growing technological presence of China in Southeast Asia until 2021. By using qualitative methods, the author argues that the DSR has allowed Beijing to overcome the limitations of the original strategy, BRI, and strengthen its influence in the field of information and communication technologies, particularly fifth-generation (5G) telecommunications. Furthermore, the paper examines Vietnam's digital development and digital diplomacy and how the Vietnamese government has responded to DSR projects. In light of both the potential threats and economic benefits that the DSR has brought to Vietnam and Southeast Asian countries, in the last section, the policy implications for cooperation are discussed.

• 수완나부미
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• 제2권1호
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• pp.55-94
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• 2010

Even Faxian(法顯)'s Gaosengfaxianchuan (『高僧法顯傳』) and Iching(義淨)'s Nanhaijiguineifachuan (『南海寄歸內法傳』) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.