• SUVANNABHUMI
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• v.7 no.1
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• pp.157-186
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• 2015

Sittaung-Thanlwin region in Lower Myanmar is an ecological niche for human settlement. Evidences of human activities in the region are seen through various archaeological sites or settlements along the coastal area between the rivers Sittaung and Thanlwin (Salween). In Lower Myanmar, scholar, U Aung Myint, discovered one major site Kyaikkatha and other small scale sites, namely, Sittaung, Kawhtin, Kadaikgyi, Kadaikkalay, Katkadit, Kelatha (little Zothoke), Ayetthama, Winka, Zothoke (big Zothoke), Lagonbyi (Sampannago), Wagaru, Laming and Ye in present day Mon State. In 1980, U Aung Myint undertook an exploration program at Kyaikkatha. After the exploration, an excavation team conducted systematic digging at Kyaikkatha in March 1986. Excavation continued occasionally at Kyaikkatha throughout the years between 1995 and 2000. It is known that Kyaikkatha, the old city, reveals a kind of monumental civilization exposing four religious structures (a stupa and three monasteries). This essay looks into the distribution of features within Kyaikkatha and infers on its social, political, and religious organization. This essay is also about a new discovery of an early urban settlement located at the apex of the Gulf of Muttama (Martaban) where a lost city of Suvannahumi flourished in the ancient days. By means of aerial photographic observations, the site had been noticed recently, which was by followed some excavations. More systematic and detail surveying may be needed to know more about the site and its features for comparison to other similar settlements of through-out mainland South East Asia.

• SUVANNABHUMI
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• v.6 no.2
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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.

• SUVANNABHUMI
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• v.2 no.1
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• pp.17-53
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• 2010

The Chandi Borobudur was likely constructed around 800 AD, during the period of the Sailendra dynasty in central Java, Indonesia. The Chandi Borobudur have 1460 narrative panels of reliefs which are distributed from the hidden foot to the fourth gallery. The 160 panels show various scenes of actions producing the corresponding results according to the Karmavibhanga(分別善惡報應經) text. Blameworthy activities with their purgatorial punishments and praiseworthy activities with their subsequent rewards are both shown. The 120 panels depict the biography of Buddha according to the Lalitavistara (方廣大莊嚴經) text. The 620 panels depict stories from Jatakas (本生譚) and Avadanas (譬喩經). The stories of 560 panels are based on Mahayayana (入法界品, 488 panels) and Bhadrucari (普賢行願讚, 72 panels) of Gandavyuha (華嚴經) text. In this study, among the 120 narrative reliefs which tell the life story of Buddha according to the Lalitavistara text in Chandi Borobudur, the images of Birth of Siddhārtha(誕生), The Great Departure (出家), Attaintment of Enlightenment (成道) and The First Sermon (初轉法輪) have been compared with the images of biography of Buddha showing in Ancient India, Gandhara and South India, and China. From a historical perspective of cultural exchange, Borobudur is very important site because it is located on the south route of transmission of Buddhism from India to South Asia, China, Korea and Japan. Study on the reliefs sculptured on the wall of Chandi Borobudur provide us information to understand the process of spreading and changes in styles of Buddhist arts.

• SUVANNABHUMI
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• v.9 no.2
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• pp.51-89
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• 2017

Strategically situated between the East-West maritime crossroads, the peoples of Southeast Asia over the centuries witnessed the comings and goings of traders from territories from East Asia, South Asia, West Asia and Europe. There were also those from North America that crossed the Pacific for commercial profits in this region. Foreign traders undoubtedly in the course of their visits and sojourns had liaisons with local women, some engaged in marriages. Offspring of these interracial miscegenation possessed rather unique characteristics. As a community, they were identified with the Malay term, peranakan, from the root word, "anak" meaning "child," hence "offspring" or "descendent". Specific terms - Baba Nyonya, Tionghoa-Selat, Chitty, Jawi Pekan, Pashu, Kristang - referred to particular groups. Although socially they appeared 'neither here nor there', members of mixed parentage were able to carve an especial niche in the local environment throughout Southeast Asia, conspicuously in urban, port-cities where trade and commerce predominated. Following in the footsteps of their progenitor, the Peranakan acted as intermediaries, comprador between foreign and indigenous enterprises, profiting financially and socially from trade and commerce. Tapping on the author's personal experiences and first-hand observations, complementing with oral sources, and support from secondary materials, this present essay explores, discusses, and analyzes the eclectic sociocultural practices and traditions of the Baba Nyonya of George Town, Penang. Purposeful intention is to further enlighten our understanding, and in turn, our appreciation, of these ever increasingly diminishing communities and their cultures across Southeast Asia.

• SUVANNABHUMI
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• v.2 no.1
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• pp.1-16
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• 2010

Vietnamese Blue and White Porcelain is famous for its unique form and colour of cobalt. It is said to be producted from the late of 14th Century to now. Vietnamese Blue and White Porcelain of 14th Century has a Mum design similar to that of Blue and White Porcelain of 14th Century in China. The Vietnamese Blue and White Porcelain of 15th, 16th Century was trade Ceramics which were shipped overseas. A base, having a dated inscription corresponding to 1450 and kept in the Topkapi Saray Museum is the best example of Vietnamese trade ceramics. The Vietnamese Blue and White Porcelain of 15th, 16th Century was a substitute for Chinese trade ceramics in these times when China had a police of the closure of China borderers to sea trade to protect China and was exported to the western Asia and the Southeast Asia. In recent, Fustat relics of Egypt was excavated the Vietnamese Blue and White Porcelain. It means that Vietnamese Ceramics of 15th, 16th Century was substitute for Chinese trade ceramics. In addition, Thai Blue celadon of 15th Century was exported to the western Asia as like Vietnamese Blue and White Porcelain. But when a police of the closure of China borderers to sea trade in China was stopped in the late of 16th Century and Chinese Ceramics were reborn in the same time, the Vietnamese Blue and White Porcelain was declined as trade items.

• SUVANNABHUMI
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• v.1 no.1
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• pp.51-74
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• 2009

It has often been said that Myanmar is the most profound Buddhist country in the world. That may well be true, but the brand of Buddhism practised in this isolated land is unique on the face of the globe. Myanmar Buddhism is theoretically Theravada Buddhism, a sect of Buddhism adhering most closely to the Buddha's teachings, and is the dominant form of Buddhism throughout Southeast Asia. The customary law also has an indissoluble connection with Buddhism in the Burmese society. The family customs and law have been put in statutory form with Damathat. And Damathat which is a statute law plays a important role as a mirror of the popular society. In Burmese society, the network which connects an individual and an individual fulfills its more function than the relatives and families act with group. The human relation which is generally completed within home, for example, parents and children, brothers and sisters, husband and wife and so on is situated as a center of the network which spreads outside home also in Burmese society. And Burmese society is 'khin' and 'ana' society. Burmese people positively extend the human relation through the way of thinking of Myanmar language 'khin' translated 'intimate', but they also put on the brakes the extending human relation without ending by keeping its distance through the way of thinking of Myanmar language 'ana' translated 'refuse courteously.'

• SUVANNABHUMI
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• v.3 no.1
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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.

• SUVANNABHUMI
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• v.2 no.2
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• pp.53-68
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• 2010

In this paper, we examine the traditional culture features of Vietnam, Cambodia, and Thailand and above this we try to find out the evidences that traditional culture features are shown up through the Constitutions of three countries. First, for Vietnam, unlike the other two countries, we could find out the traditional culture feature of strong resistance and struggle against the foreign powers like China throughout the history. Also, the loyalty for the community and country could be added as the traditional culture features as well. In contrast, for Cambodia and Thailand, we could see other aspects of traditional culture features, such as the promotion and protection of Buddhism, historically sustained Kingship and respect for the King, the opportunistic foreign policy for the foreign powers to national survive. Furthermore, we could find out the evidences that these traditional culture features are shown implicitly or explicitly in the Constitutions of the three countries in all. Although three countries have different historical backgrounds, experiences, cultures, and value systems, we could see that the Constitution of the three countries show that the traditional culture features are vigorously alive in it. Thus, we can say that this proves that the flow of traditional culture features are not easily changed or stopped by an era or ideology and still alive in the heart of the people.

• SUVANNABHUMI
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• v.9 no.1
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• pp.53-84
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• 2017

The paper demonstrates the potential contribution of integrating discursive and affective analytic regimes in framing the study of Southeast Asia. I examine the "emotional possibilities" available to migrants with particular focus on the experience of Filipino domestic helpers in Hong Kong thrown into relief in 2016 by news of maids falling to their deaths while cleaning windows of their employers' above-ground apartments. First, I situate the study in recent calls for Critical Discourse Studies and Migration Studies to transcend foundational methodologies in their respective fields in order to apprehend formerly disregarded aspects of the human condition, including affect and emotion. I then briefly present the debate in the affective turn in social analysis, which has to do with rethinking the attachment of affect and discourse. My own inquiry is premised on the assertion that emotion is multidimensional. I specifically explore the usefulness of taking emotion as "affective-discursive practice" by focusing on an analysis of the appropriation of the victim role by foreign domestic helper employer groups that could be seen in pertinent news reports of selected online Hong Kong newspapers. In the end, I also emphasize the necessity of reflexivity in projects that take affect as central object of inquiry.

• SUVANNABHUMI
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• v.9 no.1
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• pp.133-148
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• 2017

In spite of being one of the first countries in Asia to establish an institution devoted to the study of the Asian region, area studies in the Philippines has languished over the years. In contrast, area studies programs of her neighbors have grown by leaps and bounds, invigorated by both public and private support. This observation becomes more glaring as Filipino scholars have made a name for themselves in the field of Southeast Asian Studies abroad. The paper is an appraisal of the current state of Southeast Asian area studies and the extent of its operation by the Philippines' top four universities, namely: the Asian Center of the University of the Philippines, the Ateneo de Manila University, the De La Salle University, and the University of Santo Tomas. Starting from the inception of area studies in the mid-1950s leading to a template patterned after the North American - European model, the paper then describes the challenges and its decline in the 80s toward its progression on a paradigm defined by the growing importance of, and actors within, the region. The paper expresses the view that one, the role of the government was both a boon and a bane in the development of area studies; and two, that the rapid economic growth and immense integration in the region in the last two decades gave a new impetus to Southeast Asian area studies, an enormous opportunity to capitalize on for Philippine universities.