• 수완나부미
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• 제7권1호
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• pp.77-88
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• 2015

This article will review the historical background of the development of area studies and the adoption of global studies in Japan. Global studies, which focuses on global issues such as migration, mainly developed in the United States and Europe, but more recently found home in universities in Japan. A characteristic of the development of global studies in Japan is that specialists in area studies have played an important role in institutionally establishing this new discipline. "Japanese area studies" has an affinity with the concepts of global studies contrary to the situation with area studies in the United States. Conventional academic societies based on area studies in Japan, however, have been forced to change as a result of globalization and the establishment of global studies in Japan. I would like to point out that there is some discrepancy between the scholarship boundaries and the actual research and educational program in area studies. I will also discuss how we should reconsider the concept of "area" by tackling global issues.

• 수완나부미
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• 제7권1호
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• pp.59-76
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• 2015

This paper proposes an approach in Southeast Asian studies using a post-colonial framework in the study of post-colonial Southeast Asia. This framework is based on the sociology of knowledge that analyzes the dialectical relationship between science, ideology, and discourse. Post-colonial studies is critical of the concept of universality in science and posits that a scientific statement of a society cannot stand alone, but is made by authors themselves who produce, use, and claim the so-called scientific statement. Several concepts in post-colonial theories can be used to develop area studies, i.e. colonial discourse, subaltern, mimicry, and hybridity. Therefore, this study also explores these concepts to develop a more comprehensive understanding of Southeast Asian culture. The development of post-colonial theories can be used to respond to the hegemony of social theories from Europe and the United States. The main contribution of area studies in the field of the social sciences and humanities is in revealing the hidden interests behind the universal social sciences.

• 수완나부미
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• 제5권2호
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• pp.101-126
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• 2013

The place where models of Indonesian templed and sculpture remain in best condition is in central Java. Central Java was a center of culture from the 8th century to the 9th century. After the mid-10th century, a dynasty moved from central Java to eastern Java, because of frequent volcanic explosions and illness. Eastern Java became the center of politics and culture until the 16th century, when Islamic culture gained superiority. The classical temples of Indonesia before the rise of Islam are called 'Candi', which we can divide into the western Java period (?~8th century), the central Java period (8th~10th century), the eastern Java period (10th~16th century).

• 수완나부미
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• 제7권2호
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• pp.155-175
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• 2015

This paper will reveal the legacy of women in the Bagan Period (10th to 11th century A.D.) traced through the early evidences of female figures that could only found in the stones of KyaukkuUmin and in the terracotta of Shwesandaw and Phetleik temples. There have been some writings on the women of the Bagan Period from different perspectives. The role of women from the Bagan Period mentioned in different records and as empowerment of Myanmar Women in the past will be analyzed. Through these female images and other unearthed artifacts found in Bagan, portrayals of womanhood in Myanmar early sculpture will be studied. The role of women in the Bagan will be observed by looking closely at what remains of the sculptures, as well as the craftsmanship applied to the works, which are usually in terracotta, wood, or stone.

• 수완나부미
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• 제5권1호
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• pp.107-150
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• 2013

본 연구는 필리핀 국제결혼 이주여성들이 한국사회에 적응하는 과정에서 나타나는 초국가적 행태의 원인을 국가, 시장, 사회의 상호작용을 중심으로 고찰하였다. 자본주의적 시장경제체제 하에서 시장의 역할은 확대되고, 국가의 시장통제와 사회보호는 약화되며, 사회는 이러한 환경에 적응하기 위한 선택을 하게 된다. 지구화의 영향으로 교류와 접촉의 기회가 증가함에 따라 국제결혼의 가능성이 다양한 수준으로 확대된 것은 사실이다. 그러나 국제결혼이주를 선택하는 많은 수의 필리핀 여성들은 시장경제체제의 소외계층에 속하며, 이들을 맞이하는 한국 남성들도 많은 경우 국내 결혼시장에서 소외된 계층에 속한다. 이들의 초국가적 행태는 지구화 시대에 국경을 넘나들며 다양한 외국어 능력을 갖추고, 타국 문화에 익숙하며, 품위 있는 직장을 가진 '세계시민'의 그것과는 대조적이다. 오히려 시장경제체제 하에서 소외된 사람들의 생존전략의 하나로 볼 수 있다. 기존의 초국가주의 논의가 이주자 개인의 삶과 출신지의 변화에 초점을 두었다면, 본 연구의 국제결혼이주와 연관된 초국가적 행태는 생존전략으로서의 선택이라는 측면과 정착지 사회의 변화에 초점을 두었다.

• 수완나부미
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• 제6권1호
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• pp.3-26
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• 2014

In the modern world, we can share information and new products as quickly as an email can be sent, or a parcel can be loaded onto an aircraft. But the brick-walled urban centres that sprung up in Myanmar around 150 CE suggest that ancient people could be just as excited about new information and products, even though the transmission of data and cultural objects followed a different path. These huge resource-intensive cities, inspired by the walled cities of India, were not built in sequence, as has been generally assumed, but in the same period. Once the Royal City arrived, the chiefly families of early First Millennium Upper Myanmar just had to have one.

• 수완나부미
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• 제7권1호
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• pp.107-137
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• 2015

This article utilizes interdisciplinary methods in order to critically review the existing research on the Mother Goddess of Champa: Po Inâ Nâgar. In the past, Po Inâ Nâgar has too often been portrayed as simply a "local adaptation of Uma, the wife of Śiva, who was abandoned by the Cham adapted by the Vietnamese in conjunction with their conquest of Champa." This reading of the Po Ina Nagar narrative can be derived from even the best scholarly works on the subject of the goddess, as well as a grand majority of the works produced during the period of French colonial scholarship. In this article, I argue that the adaption of the literary studies strategies of "close reading", "surface reading as materiality", and the "hermeneutics of suspicion", applied to Cham manuscripts and epigraphic evidence-in addition to mixed anthropological and historical methods-demonstrates that Po Inâ Nâgar is, rather, a Champa (or 'Cham') mother goddess, who has become known by many names, even as the Cham continue to re-assert that she is an indigenous Cham goddess in the context of a majority culture of Thành Mẫu worship.

• 수완나부미
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• 제7권1호
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• pp.89-103
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• 2015

Over the last decade, the field of Southeast Asian Studies has been inundated with issues of its "territory" (or the definition of what comprises Southeast Asia), relevance and future. The methodology of approaching Southeast Asian Studies has also come under constant scrutiny providing much fodder for debate. One significant suggestion was that the field of Southeast Asian Studies should "break out of the comfort zone" (Van Schendel, Bijdragen, 2012:168(4)). This paper will explore some of the ways of approaching Southeast Asian Studies beyond that comfort zone by examining other/alternative units of studying Southeast Asia in place of the traditional (or statist) perspectives that tend to confine the field within the scope of the national/nation-state boundaries. The paper will also provide some personal observations of the author on the current state and limitations to teaching and researching Southeast Asian Studies in the region.

• 수완나부미
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• 제6권1호
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• pp.67-105
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• 2014

This study focuses on the iconography of Hindu deities in Bagan period. As a country in Southeast Asia, Myanmar received her culture from Indianized culture. As aforesaid, sailors, traders, and settlers brought with them Brahmanism and Buddhism into Myanmar. A possibility is that local chiefs or the rulers invited Brahmans to conduct coronations, weddings, and burials in Brahmanical rites as they will much impressed by the Brahmanical thoughts and beliefs. Accordingly, Brahmanic icons as objects of worship are found quite in number of places, especially in Thaton, Bago, Vesali, Sriksetra, Bagan and Kawgoon. Apart from Buddhist iconography, the Brahmanic icons of various sects can be found in Bagan. Brahmanic deities are illustrated with Buddhist painting, which is a characteristic of Baganreligious iconography. Most of the scenes on Hinduism are to be found in NatlaungKyaung, Nanpaya and Shwesandaw Pagoda. Myanmar people, however, knowingly or unknowingly ignore some features of Indian deitiesand eventually the iconsare found in various places in Bagan.

• 수완나부미
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• 제6권1호
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• pp.137-160
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• 2014

This study explores postmodernism in Vietnamese literature. While there has been much dispute among critics regarding postmodernism in Vietnamese literature, postmodernism is now thought to be something that cannot be denied. Vietnamese postmodernism has Vietnamese characteristics and is strongly influenced by American literature. The structure of some Vietnamese short stories is similar to that of some American writers. In the writings of Jean-François Lyotard, Jean Baudrillard and Ihab Hassan, for example, we find out many characteristics which are ascribed to postmodern Vietnamese literature. We propose the use of the term 'Lao Tzu discourse'which is to include the main concepts of postmodernism such as chaos, nothingness and fragmentation. We propose that postmodern Vietnamese Literature appeared in the 1940s with the collection, Fall Spring Poems (1942), and is also seen with the prose of Nguyen Khai and Nguyen Minh Chau in the 1980s, and the drama written by Luu Quang Vu in the 1980s. There now exists a large group of postmodern Vietnamese writers, like Le Dat, Thanh Thao, Bao Ninh, Cao Duy Son, Nguyen Ngoc Tu and Nguyen Binh Phuong, among others.