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Bibliografias temáticas / Bơhnar (Southeast Asian people)

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Literatura científica selecionada sobre o tema "Bơhnar (Southeast Asian people)"

Autor: Grafiati

Publicado: 25 de julho de 2024

Última modificação: 31 de julho de 2024

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Artigos de revistas sobre o assunto "Bơhnar (Southeast Asian people)"

1

Wang, Yu. "Research on the Significance and Paths of Promoting People-to-People Diplomacy". World Journal of Social Science Research 11, n.º 3 (6 de julho de 2024): p1. http://dx.doi.org/10.22158/wjssr.v11n3p1.

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This paper explores the significance and paths of promoting people-to-people diplomacy between China and neighboring Southeast Asian countries. It aims to analyze and evaluate the role and potential of people-to-people diplomacy in strengthening bilateral relations and promoting cooperation. By outlining the historical background and current status of relations between China and these countries, the paper discusses in detail the definition, importance, and role of people-to-people diplomacy in international relations. It further analyzes current people-to-people exchanges and diplomatic achievements between China and its neighboring Southeast Asian countries, and proposes specific paths and strategic recommendations in terms of government support, participation of social organizations, and educational and cultural exchanges. The study concludes that promoting people-to-people diplomacy between China and neighboring Southeast Asian countries not only helps to foster long-term stability in bilateral relations but also injects new momentum into regional and global cooperation.

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Crowther, Alison, Leilani Lucas, Richard Helm, Mark Horton, Ceri Shipton, Henry T. Wright, Sarah Walshaw et al. "Ancient crops provide first archaeological signature of the westward Austronesian expansion". Proceedings of the National Academy of Sciences 113, n.º 24 (31 de maio de 2016): 6635–40. http://dx.doi.org/10.1073/pnas.1522714113.

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The Austronesian settlement of the remote island of Madagascar remains one of the great puzzles of Indo-Pacific prehistory. Although linguistic, ethnographic, and genetic evidence points clearly to a colonization of Madagascar by Austronesian language-speaking people from Island Southeast Asia, decades of archaeological research have failed to locate evidence for a Southeast Asian signature in the island’s early material record. Here, we present new archaeobotanical data that show that Southeast Asian settlers brought Asian crops with them when they settled in Africa. These crops provide the first, to our knowledge, reliable archaeological window into the Southeast Asian colonization of Madagascar. They additionally suggest that initial Southeast Asian settlement in Africa was not limited to Madagascar, but also extended to the Comoros. Archaeobotanical data may support a model of indirect Austronesian colonization of Madagascar from the Comoros and/or elsewhere in eastern Africa.

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YAMADA, Isamu. "Ecosystem and People in Southeast Asian Tropical Rain Forests". Tropics 2, n.º 2 (1992): 79–96. http://dx.doi.org/10.3759/tropics.2.79.

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Harahap, Syahrin. "Southeast Asian Muslim Washathyyah in the Global Era". Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, n.º 1 (8 de julho de 2015): 137–54. http://dx.doi.org/10.31291/hn.v4i1.65.

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Globalization in the world has given the huge impact on the people, as the new condition of the world has brought the world to the globalism- a consciousness and understanding that the world is one. Globalization has also unified the people in a global village that covers all aspects of life such as economic, political, cultural, religious aspects. This paper will explore the concept of wa¡a¯iyyah which stresses on the moderation and accommodative way and its implementation in Southeast Asia. The main idea of the wa¡a¯iyyah or moderation in religious life is that it offers the importance of realizing the concept of Islamic blessing for all the Universe (Islam; Ra¥matan lil ±lam³n). Therefore, the main offer of the Muslim wa¡a¯iyyah movement is to focus on developing civilization, freedom, justice, prosperity and better future for all the people. It is the main capital of the Wa¡a¯iyyah in Southeast Asia to give the significant contribution to the globalization of the world.

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Changmai, Piya, Kitipong Jaisamut, Jatupol Kampuansai, Wibhu Kutanan, N. Ezgi Altınışık, Olga Flegontova, Angkhana Inta et al. "Indian genetic heritage in Southeast Asian populations". PLOS Genetics 18, n.º 2 (17 de fevereiro de 2022): e1010036. http://dx.doi.org/10.1371/journal.pgen.1010036.

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The great ethnolinguistic diversity found today in mainland Southeast Asia (MSEA) reflects multiple migration waves of people in the past. Maritime trading between MSEA and India was established at the latest 300 BCE, and the formation of early states in Southeast Asia during the first millennium CE was strongly influenced by Indian culture, a cultural influence that is still prominent today. Several ancient Indian-influenced states were located in present-day Thailand, and various populations in the country are likely to be descendants of people from those states. To systematically explore Indian genetic heritage in MSEA populations, we generated genome-wide SNP data (using the Affymetrix Human Origins array) for 119 present-day individuals belonging to 10 ethnic groups from Thailand and co-analyzed them with published data using PCA, ADMIXTURE, and methods relying on f-statistics and on autosomal haplotypes. We found low levels of South Asian admixture in various MSEA populations for whom there is evidence of historical connections with the ancient Indian-influenced states but failed to find this genetic component in present-day hunter-gatherer groups and relatively isolated groups from the highlands of Northern Thailand. The results suggest that migration of Indian populations to MSEA may have been responsible for the spread of Indian culture in the region. Our results also support close genetic affinity between Kra-Dai-speaking (also known as Tai-Kadai) and Austronesian-speaking populations, which fits a linguistic hypothesis suggesting cladality of the two language families.

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Thao, Ton Viet. "Religious Movements in Some Southeast Asian Countries at The Beginning of the 20th Century". International Journal of Religion 5, n.º 11 (9 de junho de 2024): 422–30. http://dx.doi.org/10.61707/kf62ev69.

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Southeast Asia is an economic and culturally rich hub, one of the cradles of human history where diverse and vibrant cultures converge. Particularly, the religious landscape in Southeast Asian countries at the beginning of the 20th century vividly manifested in the movements against colonialism and imperialistic invasions by various nations. Class conflicts within society, coupled with unresolved contradictions, and the hardships of life in a tumultuous social context, led people to turn to religion. The study analyzes the characteristics of religious movements in some Southeast Asian countries in the early 20th century, thereby drawing some conclusions about religious movements in Southeast Asian countries in the early 20th century. In the process of approaching the problem, the author uses research methods such as text analysis, logic-history, unity between synchronic and diachronic perspectives, and analysis-synthesis... These research methods are applied by the author in a consistent dialectical manner to provide a comprehensive and specific research approach suitable to the current task. Developing humanistic values in religion will play an important role in preventing all personality corruption and helping people adjust their behavior and social relationships, contributing to stabilizing social order and safety. Religious movements in Southeast Asian countries in the early twentieth century contributed to spreading noble humanistic values in religion.

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Maity, Abhijit. "Anthony J. Langlois, Sexuality and Gender Diversity Rights in Southeast Asia." Southeast Asian Review of English 59, n.º 2 (2 de janeiro de 2023): 216–19. http://dx.doi.org/10.22452/sare.vol59no2.18.

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In Sexuality and Gender Diversity Rights in Southeast Asia, Anthony J. Langlois offers new perspectives on the nature of implementation of laws, the necessity of rights claiming and the prevalence of violence and discrimination around the lives of LGBTIQ+ people. This book is a call for new public policy and social norms to be (re)formed in Southeast Asian regions for those who are sexually non-conforming, and hence, are treated as second (read lower) class citizens. On the face of rapid socio-political changes and multiple preventive measures taken by the international human rights regime, the book argues that “most Southeast Asian states do not recognise the need for such rights” (1). However, in response to such incapacitated geo-political frameworks, this book considers many civil organisations and their political participation in rights claiming for the “people of diverse sexual orientation, gender identity expression and sex characteristics (SOGIESC)”. This book also attempts to connect the Southeast Asian LGBTIQ+ rights claiming movements to a larger international human rights regime.

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Sulistiyono, Singgih Tri, Yety Rochwulaningsih e Haryono Rinardi. "Peran Masyarakat Nusantara dalam Konstruksi Kawasan Asia Tenggara Sebagai Poros Maritim Dunia pada Periode Pramodern". Jurnal Sejarah Citra Lekha 5, n.º 1 (17 de abril de 2020): 75–84. http://dx.doi.org/10.14710/jscl.v5i1.28089.

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The main objective of this article is to trace the pioneering role that might be played by the ancestors of the Indonesian people, Malay-Austronesian, in constructing the Southeast Asian region as a world maritime fulcrum in the pre-modern period. It is very important to be studied considering the fact that until now the historiography of both Indonesia and Southeast Asia still pays little attention to the role of Southeast Asia people in establishing the glory of Southeast Asia as one of the world's maritime axis. That is why their role needs to be elaborated more deeply by exploring broader literatures and historical sources. Likewise, a new perspective also needs to be developed to build a narrative of the role of local communities in the process of globalization in the region. For this purpose, this article will explain how Indonesian ancestors became the decisive pioneers in the reconstruction of the Southeast Asian region as one of the centers of world maritime activity.

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Poungpattana, Rattanaporn. "Reconceptualizing Indianization: A Study of the Art of the Local Female Deities". MANUSYA 7, n.º 2 (2004): 14–31. http://dx.doi.org/10.1163/26659077-00702002.

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It was formerly known and agreed generally that the earliest Southeast Asian people did not create their own civilization, but adopted models from India. Accordingly, civilization in Southeast Asia is called "Indianization". Yet there are three mains schools of thought giving different views of the characteristics of Southeast Asian civilization. While the first school, led by Coedes, points out that civilization in Southeast Asia is not so different from its Indian models, the second school, led by Wolters, suggests that Southeast Asian civilization is completely different from the Indian one due to the process called 'localization'. Compromisingly, the last school, led by Mabbett, proposes the harmonious living of the two cultures in local societies. As the debates are still uncompromised, the article offers the examination of the case study of female deities in an attempt to compromise those debates. According to the observation on the case study, it can be summed up that Wolters and Mabbett's suggestions seem closer to the real situation, and that Southeast Asia has its own typical civilization.

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Shultz, Clifford J., e Anthony Pecotich. "Marketing and Development in the Transition Economies of Southeast Asia: Policy Explication, Assessment, and Implications". Journal of Public Policy & Marketing 16, n.º 1 (março de 1997): 55–68. http://dx.doi.org/10.1177/074391569701600106.

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Geopolitical events have forced many countries in Southeast Asia to transform from centrally planned to market-oriented economies. The authors review the literature and introduce a model to help explain the forces and factors that seem to affect the success of Southeast Asian transition policies. The authors submit that though Southeast Asian gradualism or constrained capitalism continues to produce positive macroeconomic results and consumption opportunities, more expansive reform policies eventually could be required if these transition economies are to continue to prosper and enhance the welfare of their people. They conclude by discussing marketing implications and directions for further research.

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Teses / dissertações sobre o assunto "Bơhnar (Southeast Asian people)"

1

Litzinger, Ralph A. "Crafting the modern ethnic : Yao representation and identity in post-Mao China /". Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/6421.

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Bawihrin, Thla-Awr. "The impact of missionary Christianity on the Chins". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Leungaramsri, Pinkaew. "Redefining nature : Karen ecological knowledge and the challenge to the modern conservation paradigm /". Thesis, Connect to this title online; UW restricted, 2000. http://hdl.handle.net/1773/6541.

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4

Cheung, Siu-woo. "Subject and representation : identity politics in southeast Guizhou /". Thesis, Connect to this title online; UW restricted, 1996. http://hdl.handle.net/1773/6516.

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Cuasay, R. Peter L. "Time borders and elephant margins among the Kuay of South Isan, Thailand /". Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/6462.

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Pises, Buranasombati McCarthy John R. "A qualitative study of low socio-economic status students in a predominantly high socio-economic status college in Bangkok, Thailand (Bangkok Business College)". Normal, Ill. Illinois State University, 1995. http://wwwlib.umi.com/cr/ilstu/fullcit?p9633386.

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Thesis (Ph. D.)--Illinois State University, 1995.
Title from title page screen, viewed May 16, 2006. Dissertation Committee: John R. McCarthy (chair), Larry D. Kennedy, David L. Tucker, Lemuel W. Watson. Includes bibliographical references (leaves 81-88) and abstract. Also available in print.

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7

Nguapa, Ahpu. "Alternative training models for developing empowered Lisu Christian leaders". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0236.

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8

Batik, Paul. "Reinvention of Taoist ritual among Yao minorities". Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30146.

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The subject of our research is reinvention of Taoist ritual among Yao minorities. Imperial protocolary deeds are examined as one form of proceedings open to transformation. Liturgy or ritual installations are discussed with reference to choreography and scenography. Fieldnotes from Thailand, 1995, are provided as a side illustration.

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Uk, Krisna. "Living amidst remnants of war : livelihood and survival strategies of a Jorai village in northeast Cambodia". Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/283878.

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Verchot, Barbara Estelle. "Creating marginality and reconstructing narrative reconfiguring Karen social and geo-political alignment /". Orlando, Fla. : University of Central Florida, 2008. http://purl.fcla.edu/fcla/etd/CFE0002045.

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Mais fontes

Livros sobre o assunto "Bơhnar (Southeast Asian people)"

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Ngô, Văn Doanh. Nhà mò̂ và tượng mò̂ Giarai, Bơhnar. [Gia Lai]: Sở Văn hóa thông tin và thẻ̂ thao tỉnh Gia Lai, 1993.

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2

Hội văn học nghệ thuật Bình Định - Chi hội văn nghệ dân gian Bình Định. Văn nghệ dân gian Bình Định: Tác giả tác phẩm . Hà nội: Nhà xuất bản Khoa học xã hội, 2010.

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3

Kali, Tal, ed. Southeast Asian-American communities. Silver Spring, MD: Vietnam Generation, 1990.

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4

Roux, Henri. The Akha and Phu Noi minorities of Laos in the 1920s. Bangkok, Thailand: White Lotus Press, 2011.

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5

Xiongwu, Wu, e Han Peigen, eds. Dai zu zhe xue si xiang shi lun ji. Beijing: Min zu chu ban she, 1993.

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6

Yongxin, Zhou. Caregiving in developing East and Southeast Asian countries. Tampa: International Exchange Center on Gerontology, 1988.

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7

Dentan, Robert Knox. The Semai: A nonviolent people of Malaya. Fort Worth: Harcourt Brace College Publishers, 1992.

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8

League, Mon Unity. The Mon, a people without a country. Bangkok, Thailand]: Published by Mon Unity League, 1997.

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9

Lim, William Siew Wai. Cities for people: Reflections of a Southeast Asian architect. Singapore: Select Books, 1990.

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10

Nam, Hoàng. Dân tộc Nùng ở Việt Nam. Hà Nội: Văn hóa dân tộc, 1992.

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Capítulos de livros sobre o assunto "Bơhnar (Southeast Asian people)"

1

Ng, R. C. Y. "Internal migration in Southeast Asian countries". In People on the Move, 181–92. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003459538-19.

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2

Jolliffe, Pia Maria. "The legend of the ‘lost book’ and the value of education among the Karen people in Myanmar and Thailand". In Southeast Asian Education in Modern History, 30–38. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge studies in the modern history of Asia ; 133 | Includes bibliographical references and index.: Routledge, 2018. http://dx.doi.org/10.4324/9781315161211-3.

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3

Yeung, Wei-Jun Jean. "Child Health in Southeast Asia". In Demographic and Family Transition in Southeast Asia, 99–108. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-85679-3_7.

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AbstractIn the past three decades, the Southeast Asian countries have made efforts in improving child health and have seen great progress in protecting people from diseases via vaccination. It is attributable to the concerted effort by nations and global organizations, such as the WHO guidelines on nutrition for the management of severe malnutrition and overnutrition, and the National Immunization Programme (NIP) to prevent a range of diseases.

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Petcharamesree, Sriprapha. "Borders, Citizenship, ‘Imagined Community’ and ‘Exclusive State’ and Migration in Southeast Asia". In IMISCOE Research Series, 23–38. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-25748-3_2.

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AbstractBenedict Anderson (1991) suggested ‘a Nation-state is an imagined political community. It is imagined as both inherently limited and sovereign’. Because of this imagination that a nation (-state) is ‘inherently exclusive’. Southeast Asian States seem to imagine their communities as exclusive, with certain categories of people being excluded, especially those who are considered different and those who cross (inter)national borders. This chapter intends to establish some frameworks for the book by unpacking the notion of borders, not only from territorial and geographical perspectives, but also the borders created within cultural, social and economic spheres. Through the concept of citizenship, the paper argues conceptually and empirically that borders created through ‘imagined community’ can easily discriminate against populations who are not considered as members of a political community or not ‘one of us’. Because of this concept, some are excluded from the benefits of membership, while migration has serious implications on citizenship policy, exclusion (from citizenship) exacerbates (forced) migration in the region.

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Ahmad, Rizwan. "Challenges of Communication and Identity in the Gulf: Insights from Qatar and the UAE". In Gulf Studies, 287–304. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-7796-1_17.

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AbstractIn this chapter, I present the case studies of the State of Qatar and the UAE, two countries in the Arabian Gulf where although Arabic is the de jure official language, many foreign languages are widely used for communication because of a large non-Arab, non-national population. In addition to English, which is used as a lingua franca among the educated people, a host of Asian languages are used by blue-collar workers from South and Southeast Asia. While the presence of foreign languages does facilitate communication, it has also heightened a fear of loss of Arabic and Arab identity among the local populations leading to a series of measures by the governments strengthening the position of Arabic officially. I show how the two governments struggle to balance the needs of communication and identity. I argue that since the Gulf Cooperation Council (GCC) countries are no longer monolingual, there is a need for the development of a language policy that balances the needs of communication and identity not only in Qatar and the UAE but also in Oman, Kuwait, Bahrain, and KSA with less, but still significant non-national population.

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"People In Houses: A Tribute to Dorothy Pelzer". In Southeast Asian Cultural Heritage, 13–64. ISEAS Publishing, 1986. http://dx.doi.org/10.1355/9789814414036-004.

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"The Cambodian People Have Spoken Has the Cambodian People’s Party Heard?" In Southeast Asian Affairs 2015, 102–16. ISEAS Publishing, 2015. http://dx.doi.org/10.1355/9789814620598-009.

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"ON BABIES, FOREIGN TALENT AND OLDER PEOPLE: The Great Balancing Act". In Southeast Asian Affairs 2001, 300–312. ISEAS Publishing, 2001. http://dx.doi.org/10.1355/9789812306913-021.

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Baumgärtel, Tilman. "“I want the people of indonesia to see a different point of view, whether they agree with it or not”". In Southeast Asian Independent Cinema, 201–12. Hong Kong University Press, 2012. http://dx.doi.org/10.5790/hongkong/9789888083602.003.0019.

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Wester, Lyndon L., e Dina Chuensanguansat. "Adoption and Abandonment of Southeast Asian Food Plants". In People-Plant Relationships: Setting Research Priorities, 83–92. CRC Press, 2018. http://dx.doi.org/10.1201/9780203743942-5.

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Trabalhos de conferências sobre o assunto "Bơhnar (Southeast Asian people)"

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González-Alba, Blas, Moisés Mañas-Olmo e Jeanette Landin. "The Identity of People With Disabilities: Advancing Through a Study on Self-Determination and Self-Knowledge". In The Southeast Asian Conference on Education 2023. The International Academic Forum(IAFOR), 2023. http://dx.doi.org/10.22492/issn.2435-5240.2023.34.

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Imanuella, Susia Kartika, e M. Yoesoef. "Ceremony, Tongkonan and the Memories of Toraja People (Consecration Ceremony for Traditional House in Toraja, South Sulawesi)". In 2nd Southeast Asian Academic Forum on Sustainable Development (SEA-AFSID 2018). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210305.011.

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Sim, Sxuann. "The Still Unexplored Parts of Southeast Asian Archaeology: Colonial Archaeology Singapore". In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-07.

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Existing archaeological studies have focused predominantly on 14th century Singapore while colonial archaeology in Singapore remains understudied. With most archaeological sites in Singapore also yielding artifacts from the 19th to early 20th century, there is an enormous potential for the development of the field (Miksic 2013, p.419). Although colonial records can provide information on colonial Singapore, more mundane daily activities and lives of the people are under-documented. This paper seeks to identify the potential and importance of studying Singapore and Southeast Asian’s colonial archaeological record.

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4

Wangthongchaicharoen, Naruphol, Supamas Duangsakul, Pira Venunan, Sukanya Lertwinitnun e Siriyupon Tubpenthai. "The Bronze Age People of Ban Kao: A Preliminary Analysis of the Human Remains from Ban Ta Po Archaeological Site, Western Thailand | คนสมัยส􀄬ำริดที่บ้ำนเก่ำ : รำยงำนขั้นต้นผลกำรวิเครำะห์โครงกระดูกมนุษย์จำกแหล่ง โบรำณคดีบ้ำนท่ำโป๊ะ ในภำคตะวันตกของประเทศไทย". In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-15.

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Ban Ta Po is located in the Ban Kao Subdistrict within an area that the Thai-Danish Expedition uncovered the famous Neolithic Ban Kao Culture in 1960. The two-season excavation in 2018 and 2020 discovered 17 burials dated to the Bronze age. The analysis of these individuals that were buried there were mostly infants and children. Two children appeared with some disease lesions on bones like porous on the cranium, a carious tooth related to the localized enamel hypoplasia, and the femoral bowing. All possibly indicate metabolic bone disease caused by a nutrition deficiency.

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Yukongdi, Pakpadee. "Khao San Dam: The Archaeological Evidence of Burnt Rice Festival in Southern Thailand | ข้าวสารดำา: หลักฐานทางโบราณคดีเกี่ยวกับประเพณีการเผาข้าวในภาคใต้ของ ประเทศไทย". In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-08.

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Recently in 2021the 11th office of the Fine Arts Department, Songkhla has reported their annual excavations in Trang Province that archaeologists have found some set of rice while excavation in process namely,1) Khao Kurum Archaeological Site, Huai Yod District and 2) Napala Archaeological Site, Muang District. The artifacts which were found associated with the rice grains on the habitation layer consisted of potsherds, animal bones, grindstone, beads, etc. The grains of rice are short and brown in colour which is examined as carbonized since the beginning at its first left. The primary examination by archaeologists has classified the rice of Napala Archaeological Site as short grain of probably Orysa sativa (Indica or Aus) rice. AMS Radiocarbon dating by Beta Analytic Testing Laboratory shows the AMS standard results and calibration dating of charred material measured radiocarbon age:1440±30BP. Because of their geographical location, both sites are incredibly located on one side of the hill slope, where they were suitable for habitat and plantation, especially tiny paddy fields and farms with sufficient water supply either small stream or well. The found rice, which now still grows uphill, probably called ‘Khao rai’ needs less water or no marsh. Comparative study of ethnographic “Atong” 1 of 12 sub-tribes of the “Garos” Tibeto-Burman in Meghalaya, India which originated slash-and-burnt socio-groups, have shown an interest in growing rice activity. According to their ritual ceremony for planting of paddy, other grain, and seeds takes place. There are many ritualistic offerings of rice such as (1) flattened rice by asking for permission to cultivate the land from the first harvested paddy in May. (2) After the harvesting in September or October, the 1st ceremony of the agricultural year is a thanksgiving ceremony to mark the end of a period of toil in the fields and harvesting of bumper crops, which is probably the most important festival of the Garos locally called “Maidan syla” meant to celebrate the after-harvested festival or burnt rice festival. Their 2nd ceremony is to revive the monsoon clouds. People throw cooked rice on the floor to symbolize hailstones. Noticing the rice, were probably the assemblage of “Khao San Dam” in many activities of these ceremonies, that is the archaeological evidence found in Khao Kurum and Napala Archaeological Sites. In the Southern part of Thailand, once the crops have already cultivated, people celebrate to welcome their outcrops most probably at the end of September to October and mark their end of plantation before the monsoon come. People prepare 4 main rice desserts put together with other necessity stuffs in the “hmrub” special large containers and donate to the ancestors through Buddhist ceremony. Though archaeological evidence shows that southern peninsular was where the migrants from the west especially India origins, who shared same habitat of hillslope, might brought their different traditions through both land trans-peninsular and sea routes then settled down inner western or eastern coast since prehistoric times. The beliefs in animism might belong to some other western migrants and with having “hmrub” is one of their unique cultural characteristic material and tradition remain. Once they settled down then converged to Buddhism, the ritual ceremony may be changed due to religion, but tradition remains the same today, that is, Bun Duean Sib on the 10th of the lunar month or September-October.

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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia". In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.

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Sabtu, Muhamad Helmy, Khairul Azman Mohamad Suhaimy e Nurul Aimi Razali. "Peranan Negara dalam Liberalisasi Ekonomi Vietnam: Analisis Terhadap Dasar Doi Moi 1986". In Conference on Pusat Pengajian Umum dan Kokurikulum 2020/1. Penerbit UTHM, 2020. http://dx.doi.org/10.30880/ahcs.2020.01.01.002.

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This article analyses the role of state in the policy of economic liberalisation in Vietnam. Doi Moi, which was launched in 1986, is a very influential and effective policy in changing the socio-economic landscape of the people in the country. The results of this study prove that there are positive effects on the increase of foreign investment inflows, the eradication of starvation and unruly poverty, the increase of level of education, the improvement of gender equality and women's rights as well as the sustainability of the environment after Doi Moi is implemented. Through Doi Moi, Vietnam is moving towards a developing country status with good economic performance both at the Southeast Asian and global.

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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.

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This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.

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Relatórios de organizações sobre o assunto "Bơhnar (Southeast Asian people)"

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Chand, Obindra Bahadur, Katie Moore e Stephen Thompson. Key Considerations: Disability-Inclusive Humanitarian Action and Emergency Response in South and Southeast Asia and Beyond. Institute of Development Studies, julho de 2023. http://dx.doi.org/10.19088/sshap.2023.019.

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In many settings, people with disabilities face multiple and complex layers of environmental, societal and structural barriers. These barriers can lead to them being disproportionately harmed, neglected and excluded during humanitarian and other emergency responses.1–3 This is especially evident in low- and middle-income countries (LMICs), including Nepal and other South and Southeast Asian nations.4 Limited awareness of the needs of people with disabilities, entrenched social stigma, and inaccessible infrastructure can exacerbate the challenges they face in emergency situations. In addition, there has been little preparation and planning to make disaster and emergency planning disability inclusive.3,5,6 This brief explores disability in the context of humanitarian and public health emergencies in South and Southeast Asia. Its focus is on Nepal, but the principles are universally relevant and can be adapted for any context. It is intended for stakeholders in government, civil society and the humanitarian sector. It aims to support stakeholders to better understand how structural inequities, alongside social and cultural norms and practices, exacerbate the marginalisation and exclusion of people with disabilities in emergencies. This brief presents examples of good practice for disability-responsive humanitarian and emergency planning and intervention. It also provides key considerations for actors aiming to support greater inclusion of people with disabilities in response. This brief draws on evidence from academic and grey literature, and from open-source datasets. It was authored by Obindra Chand (HERD International, University of Essex), Katie Moore (Anthrologica) and Stephen Thompson (Institute of Development Studies (IDS)), supported by Tabitha Hrynick (IDS). This brief is the responsibility of SSHAP.

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Disability-Inclusive Humanitarian Action and Emergency Response in South and Southeast Asia and Beyond - Infographic. SSHAP, julho de 2023. http://dx.doi.org/10.19088/sshap.2023.020.

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In many settings, people with disabilities face multiple and complex layers of environmental, societal and structural barriers. These barriers can lead to them being disproportionately harmed, neglected and excluded during humanitarian and other emergency responses.1–3 This is especially evident in low- and middle-income countries (LMICs), including Nepal and other South and Southeast Asian nations.4 Limited awareness of the needs of people with disabilities, entrenched social stigma, and inaccessible infrastructure can exacerbate the challenges they face in emergency situations. In addition, there has been little preparation and planning to make disaster and emergency planning disability inclusive.3,5,6 This brief explores disability in the context of humanitarian and public health emergencies in South and Southeast Asia. Its focus is on Nepal, but the principles are universally relevant and can be adapted for any context. It is intended for stakeholders in government, civil society and the humanitarian sector. It aims to support stakeholders to better understand how structural inequities, alongside social and cultural norms and practices, exacerbate the marginalisation and exclusion of people with disabilities in emergencies. This brief presents examples of good practice for disability-responsive humanitarian and emergency planning and intervention. It also provides key considerations for actors aiming to support greater inclusion of people with disabilities in response. This brief draws on evidence from academic and grey literature, and from open-source datasets. It was authored by Obindra Chand (HERD International, University of Essex), Katie Moore (Anthrologica) and Stephen Thompson (Institute of Development Studies (IDS)), supported by Tabitha Hrynick (IDS). This brief is the responsibility of SSHAP. Please note: thisis an accompanying infographic summarising the key points from the related briefing.

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