• SUVANNABHUMI
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• v.7 no.2
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• pp.177-196
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• 2015

This study on Mahāsammata Model of Kingship in Mrauk U Period from the 15^th to 18^th centuries attempts to demonstrate how the kings of Mrauk U or royal officials tried to claim this legitimating model of kingship and how they accepted this model of kingship and under what conditions the legitimate order of this model was lost. Vital to the adaptation of Mahāsammata model of kingship in the Mrauk U period is the claim that Mrauk U's rulers were direct lineal descendants of the first Buddhist king of the world, Mahāsammata and thence the clan of Gotama Buddha, Sākiya clan. This ideological model of kingship has a recognizable effect on the political stability of Mrauk U kingdom. While the Mahāsammata model of kingship performed as a belief of legitimizing kingship within the arena of royal court, the kings of Mrauk U tried to perform the related models of Mahāsammata, the ideal models of Buddhist kingship as dhammarāja and a cakkavatti. However, the conditions that fail to maintain the Mahāsammata model of kingship saw the weakening of the other related models of kingship, which eventually led to the decline of the kingdom.

• SUVANNABHUMI
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• v.6 no.2
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• pp.37-63
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• 2014

The economic renovation in Vietnam has shown promising achievements. The process of reforming and equitizing state-owned enterprises, and reducing subsidies from the government have made significant progress since 1986. However, this policy has not received the adequate valuation from leaders. Big companies have not been equitized, and are still managed and subsidized by the government, resulted in budget losses. Corporations have been dominated by political interests. This has led to arguments for better and more feasible measures which could save national budget. Corruption in Vietnam mostly originates from state-owned enterprises, for the monopoly was given by government to those enterprises as foreign partners continue to compete under market-oriented mechanism and transparent supervision. Therefore, renovation of the business mechanism, as well as speeding up equitization and minimizing people's properties, have become crucial in the regional integration trend. This is entirely a vital factor in the renovation process. This study explores plans, as well as the merits of the renovation process in Vietnam, ultimately envisioning to overcome current consequences and motivate Vietnam's economy.

• SUVANNABHUMI
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• v.7 no.2
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• pp.57-78
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• 2015

Southeast Asia has been a showcase for democratic transitions in the past 30 years. This paper proposes a conceptual lens for studying political shifts in the Southeast Asian region. The argumentative storyline follows two fundamental propositions about democratic transitions. My first proposition is that during democratic transitions, human phenomena arise on nested analytical layers namely the global arena, the state, prodemocracy movements, and individuals. Each layer is conventionally studied by international relations, political science, sociology, and psychology respectively. I propose a multidisciplinary lens that transverses all these analytical layers. A second proposition is that during political shifts, social conditions are historically-situated. Historicity is anchored on stages of democratization, namely the authoritarian regime, toppling the regime, power shift, state building, and nation building. This paper describes a 4 × 5 matrix (analytical layer × historical stage) that may guide a regional agenda on the empirical study of democratic transitions in the Southeast Asian region. It likewise gives examples of research findings in Philippine-based studies that have already begun to provide empirical data about segments of this research matrix.

• SUVANNABHUMI
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• v.5 no.1
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• pp.1-23
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• 2013

This study reexamines a covert factor of the colonization of Myanmar kingdom, drawing on the case of Myingyun-MyingonDaing Rebellion broke out in 1866. It criticizes that existing discussions on the downfall of the Konbaung dynasty are preoccupied with post-colonialism. These researches were focus on macro level and pointed out the imperialist stratagem and many scholars concluded for the down fall of Konbaung Dynasty that the wave of Imperialism as Sunami hit from Europe to Asia so that Myanmar could not stand as feudal society and down fall Konbaung Dynasty. All of events and comments were quite true but it is necessary to examine carefully past events. There were many controversial facts about third Anglo-Myanmar war. This paper has pointed out the Kings Mindon's false political strategic due to the lack of awareness on external threat with the giving the best example of Myingun-MyingonDaing rebellion.

• SUVANNABHUMI
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• v.6 no.2
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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.

• SUVANNABHUMI
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• v.3 no.2
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• pp.125-142
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• 2011

본 논문은 불교에서 많은 영향을 받은 태국 근대시에 표현된 자연, 사랑 그리고 계몽사상의 조화를 연구하였다. 연구주제로 태국 근대시를 선택한 이유는 태국문학의 유산에 끼친 불교의 지속적인 영향을 조명하기 위함이다. 본 연구를 위하여 선택한 시들은 현대에도 많이 읽혀지고 있는 안칸 칼라야나퐁, 나오와랏 퐁파이봄, 파이와린 카옹감, 그리고 삭시리 메솜수엡 등과 같은 작가의 작품들이다. 이 작가들의 시에 표현된 공통적인 특성은 자연, 사람, 그리고 계몽사상이라는 주제들 간의 조화이다. 모든 주제들이 절묘하게 엮여져서 본래 불교 시였던 것이 인간의 보편적인 시로 변화되는 결과를 낳는다. 아라칸 칼라야나퐁은 종종 자연을 지혜와 연민을 표상하는 것으로 묘사하고, 자연에 대한 사랑을 계몽사상에 대한 도구로 주창한다. 삭시리 메솜수엡은 자연의 단순함과 고요함을 계몽사상의 지혜를 쌓을 수 있도록 유도하는 명상적 각성을 제공하는 자아발전의 수단으로 바라본다. 이들 근대 작가들의 교훈적인 시에 나타나는 자연, 사랑 그리고 계몽사상의 조화는 다양성 속의 지속적인 통합으로 상징되는 동남아 문화의 불교적 유산에 대한 명백한 증거이다.

• SUVANNABHUMI
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• v.1 no.1
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• pp.75-89
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• 2009

This paper aims at scrutinizing how the women's image in the Thai film 'Nang-Nak' has been represented, affecting the Thai people intensely and achieving its great success in spite of having the background of 19th century and being a remaker. To fulfill the purpose and analyze the argument, the ideas of Lee(1989), Joan(1973) and Joo(1996) are used as theoretical concepts for this study. As a result, two images of Thai women seem to be revealed in the movie. The first image, drawn from 'Maen' and 'Mian', is conventional, somewhat ideal type for Thai women, so being a common aspect. What makes the movie a big deal, however, is another image which the heroine 'Nak' has shown, attracting the audience to be moved to tears. It may be apparently an idiosyncratic or extraordinary one from the traditional point of view in Thailand, but in other sense is a new, fresh image for which the contemporary Thai women want to seek. That is why the movie became one of the most popular in Thailand.

• SUVANNABHUMI
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• v.4 no.2
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• pp.33-49
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• 2012

This article uncovers the beginning of the Sudhamma Buddhist order tracing its background history. After ascending the throne, being interested in trying to bring back Buddhism to its ancient strength and prosperity, King Mindon paid fully attention in all the religious affairs like King Asoka. Therefore, the different Sangha associations had emerged in his time. It had grown wider and wider and that brought about many adverse effects. During the time of King Thibaw, to reorganize the Sangha associations, he appointed two Supreme Leaders; one for Sudhamma and one for the Rhwekyan Buddhist Order of Monks. Thus the rise of the term of Sudhamma Buddhist Order of Monks became the most popular among the Theravada Buddhist monks. This article, tracing its history, will answer the question that what about any difference between the Sudhamma Buddhist Order and others especially?

• SUVANNABHUMI
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• v.1 no.1
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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.

• SUVANNABHUMI
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• v.1 no.1
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• pp.27-50
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• 2009

Although Malaysia chooses Islam as national religion, the nation has really shown a variety of belief systems among which we would find Hinduism, Buddhism, and Animism. Most scholars having studied them regarded the aspect of Malay traditional belief systems as syncretism. This trait of the belief systems in Malaysia is revealed well in the sphere specifically as the rite of passage, to which I do rather prefer the rite of "life" from the sense of emphasizing the rituals varied by the cycle of life time. Under the perspective this paper examines the real phases of the rite of passage, or life of Malays. I will argue here the fact that in performing the rite of passage, Malays mobilize various arts on the basis of the syncretic faith accepting the supernatural, or keramat, with almighty power. Therefore, from the study of the rite of passage we can exactly scrutinize how Malays have altered and adjusted their belief systems in real world.