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Transgenderism, Othering and Third Way Buddhist Monasticism in Chiang Mai, Thailand 泰国清迈的变性、他化和第三条道路佛教僧侣制度
IF 0.8 Q1 Arts and Humanities Pub Date : 2024-02-02 DOI: 10.1017/trn.2024.2
Amnuaypond Kidpromma, James L. Taylor
Religion and trans studies are a relatively new domain of study, one which surrounds subjects gendered and sexed as (religiously) “Other,” and in the articulation of such voices in a public space. In this paper we employ a case study of a transgendered monastic teacher named Khun Mae Tritrinn in northern Thailand to highlight a case of gendered religious “Othering,” and the construction of the third-way religiosity in the context of traditional hetero-patriarchal Buddhist monasticism. We refer to this thematic domain in the context of an emergent third-way religiosity; theorising in an experiential knowing of transgender subjects, which emerges from their trans-other lives. In the case study we show by resisting the gender binary of Buddhist monasticism how a particular transgendered person seeks a third-way monastic alternative; how she established her own hermitage and religious community, and manages the relationship between discourse and institutions that act upon and through her. The ethnographic focus sheds light on historical moments and voices that have been referred to elsewhere as forms of “subjugated knowledge” (Foucault 1980; Hartman 2000). However, despite being subject to religious Othering, recent trans-other identities have gained an increasingly de-subjugated and respected third-space alternative; an intelligibility and opening beyond a heteronormative binarism. It is argued that religious “thirding” creates a turning point for those seeking alternative spiritual bases, and as a salvific epistemology in an engaged religiosity and praxis.
宗教与变性研究是一个相对较新的研究领域,它围绕着作为(宗教上的)"他者 "的性别主体,以及在公共空间中表达这种声音的主体。在本文中,我们通过对泰国北部一位名为 Khun Mae Tritrinn 的变性僧侣教师的案例研究,强调了性别化宗教 "他者化 "的案例,以及在传统异教宗法佛教僧侣制度背景下第三种宗教性的构建。我们在新出现的第三向宗教性的背景下提及这一主题领域;在变性主体的经验认知中进行理论分析,这种认知产生于他们的变性--他者生活。在案例研究中,我们通过抵制佛教寺院的性别二元论,展示了一位特殊的跨性别者如何寻求第三种宗教选择;她如何建立自己的隐居地和宗教团体,以及如何处理话语与机构之间的关系,这些话语和机构都是以她为对象并通过她而行动的。人种学的关注点揭示了历史时刻和声音,这些历史时刻和声音在其他地方被称为 "被征服的知识"(福柯,1980 年;哈特曼,2000 年)。然而,尽管受到宗教 "他者化"(othering)的影响,近期的跨他者身份却获得了越来越多的去奴役化和受尊重的第三空间选择;一种超越异性恋二元论的可理解性和开放性。本文认为,宗教 "第三空间 "为那些寻求替代性精神基础的人提供了一个转折点,也是参与性宗教和实践中的一种拯救性认识论。
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引用次数: 0
Transgenderism, Othering and Third Way Buddhist Monasticism in Chiang Mai, Thailand 泰国清迈的变性、他化和第三条道路佛教僧侣制度
IF 0.8 Q1 Arts and Humanities Pub Date : 2024-02-02 DOI: 10.1017/trn.2024.2
Amnuaypond Kidpromma, James L. Taylor
Religion and trans studies are a relatively new domain of study, one which surrounds subjects gendered and sexed as (religiously) “Other,” and in the articulation of such voices in a public space. In this paper we employ a case study of a transgendered monastic teacher named Khun Mae Tritrinn in northern Thailand to highlight a case of gendered religious “Othering,” and the construction of the third-way religiosity in the context of traditional hetero-patriarchal Buddhist monasticism. We refer to this thematic domain in the context of an emergent third-way religiosity; theorising in an experiential knowing of transgender subjects, which emerges from their trans-other lives. In the case study we show by resisting the gender binary of Buddhist monasticism how a particular transgendered person seeks a third-way monastic alternative; how she established her own hermitage and religious community, and manages the relationship between discourse and institutions that act upon and through her. The ethnographic focus sheds light on historical moments and voices that have been referred to elsewhere as forms of “subjugated knowledge” (Foucault 1980; Hartman 2000). However, despite being subject to religious Othering, recent trans-other identities have gained an increasingly de-subjugated and respected third-space alternative; an intelligibility and opening beyond a heteronormative binarism. It is argued that religious “thirding” creates a turning point for those seeking alternative spiritual bases, and as a salvific epistemology in an engaged religiosity and praxis.
宗教与变性研究是一个相对较新的研究领域,它围绕着作为(宗教上的)"他者 "的性别主体,以及在公共空间中表达这种声音的主体。在本文中,我们通过对泰国北部一位名为 Khun Mae Tritrinn 的变性僧侣教师的案例研究,强调了性别化宗教 "他者化 "的案例,以及在传统异教宗法佛教僧侣制度背景下第三种宗教性的构建。我们在新出现的第三向宗教性的背景下提及这一主题领域;在变性主体的经验认知中进行理论分析,这种认知产生于他们的变性--他者生活。在案例研究中,我们通过抵制佛教寺院的性别二元论,展示了一位特殊的跨性别者如何寻求第三种宗教选择;她如何建立自己的隐居地和宗教团体,以及如何处理话语与机构之间的关系,这些话语和机构都是以她为对象并通过她而行动的。人种学的关注点揭示了历史时刻和声音,这些历史时刻和声音在其他地方被称为 "被征服的知识"(福柯,1980 年;哈特曼,2000 年)。然而,尽管受到宗教 "他者化"(othering)的影响,近期的跨他者身份却获得了越来越多的去奴役化和受尊重的第三空间选择;一种超越异性恋二元论的可理解性和开放性。本文认为,宗教 "第三空间 "为那些寻求替代性精神基础的人提供了一个转折点,也是参与性宗教和实践中的一种拯救性认识论。
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引用次数: 0
Waria, Worship, and Welfare: Exploring Trans Women's Conditions of Precarity Amidst COVID-19 in Yogyakarta, Indonesia Waria、崇拜与福利:探索印度尼西亚日惹变性妇女在 COVID-19 中的妊娠状况
IF 0.8 Q1 Arts and Humanities Pub Date : 2024-01-19 DOI: 10.1017/trn.2024.1
Amirah Fadhlina
Due to the widescale impact of 212 Action's anti-blasphemy campaign in 2016, there has been a spike in Islamic moral panic discourse and religiously driven vigilante attacks targeting LGBTQ citizens in Indonesia. Simultaneously, gender nonconforming citizens who have gained social recognition, like a segment of transwomen communities called waria, have continued to carve out alternative spaces and subvert anti-LGBTQ discourse. Waria activists in Yogyakarta, for instance, created the world's first trans-led Islamic boarding school in 2008. Despite suffering attacks from Front Jihad Islam members in 2016, the school has managed to reopen and even to expand its services further for waria communities. In capturing the recent trajectory of activism at the waria Islamic boarding school, this article highlights the multifaceted conditions of precarity faced by Muslim waria in Yogyakarta in the wake of the COVID-19 pandemic. Presenting ethnographic data from the summer of 2022, this paper argues that since the pandemic, in addition to demanding the right to practice Islam, Muslim waria activists have increasingly focused on wellbeing (e.g., food sustainability and emergency shelter) in their rights advocacy in Yogyakarta. Merely perceiving the Islamic boarding school as a site of religious activism diminishes a fundamental aspect of its current grassroots efforts, which is to gain access to basic welfare — a key strategy for the survival of LGBTQ citizens in Yogyakarta and beyond. With greater socioeconomic and psychological uncertainties sparked by COVID-19, human rights for waria and what holistic security means for Indonesian LGBTQ citizens, must also be carefully understood through a lens of health, welfare, and wellbeing.
由于 "212 行动 "在 2016 年发起的反亵渎运动的广泛影响,印尼的伊斯兰道德恐慌言论和受宗教驱动的针对 LGBTQ 公民的私刑袭击激增。与此同时,获得社会认可的性别不符公民,如变性妇女社区中的一部分人--Waria,继续开辟另类空间,颠覆反 LGBTQ 的言论。例如,日惹的 Waria 活动家于 2008 年创建了世界上第一所由变性人领导的伊斯兰寄宿学校。尽管在 2016 年遭到了伊斯兰圣战阵线成员的袭击,但这所学校仍设法重新开学,甚至进一步扩大了为瓦里亚社区提供的服务。这篇文章通过捕捉瓦里亚伊斯兰寄宿学校近期的活动轨迹,强调了日惹穆斯林瓦里亚在 COVID-19 大流行后所面临的多方面不稳定状况。本文介绍了 2022 年夏季的人种学数据,认为自大流行病发生以来,除了要求信奉伊斯兰教的权利外,穆斯林华夏积极分子在日惹的权利倡导中越来越关注福祉(如食物的可持续性和应急住所)。仅仅将伊斯兰寄宿学校视为宗教活动场所,会削弱其当前基层工作的一个基本方面,即获得基本福利--这是日惹及其他地区 LGBTQ 公民生存的关键策略。COVID-19 引发了更大的社会经济和心理不确定性,因此还必须从健康、福利和福祉的角度来仔细理解瓦里亚的人权以及整体安全对印尼 LGBTQ 公民的意义。
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引用次数: 0
From Bad Student to Transnational Activist: Netiwit Chotiphatphaisal and Transnational Activism in Northeast and Southeast Asia 从差生到跨国活动家:Netiwit Chotiphatphaisal 与东北亚和东南亚的跨国激进主义
IF 0.8 Q1 Arts and Humanities Pub Date : 2024-01-19 DOI: 10.1017/trn.2023.15
Tuwanont Phattharathanasut
This study explores and understands transnational activism in Asia, specifically focusing on the crucial role played by individuals, particularly Thai youth activist Netiwit Chotiphatphaisal, in shaping and constructing transnational networks and relations. The study argues that the networks individuals establish with other transnational actors serve as the primary source of inspiration for other individuals to engage in transnational activism. These networks are rooted in everyday life interactions in the era of globalisation, with activism reflecting this embeddedness and interconnectedness. The case study of Netiwit demonstrates how connections between Thai activists and activists in Hong Kong and Taiwan stem from the increased mobility of individuals in the globalised world, facilitating physical interactions. By analysing this dynamic, the study aims to offer a more nuanced explanation of transnational activism, the movement of knowledge, and the concept of globalisation in Asia.
本研究探讨和理解亚洲的跨国激进主义,特别关注个人,尤其是泰国青年激进主义者奈蒂威-乔蒂巴披萨(Netiwit Chotiphatphaisal)在塑造和构建跨国网络和关系方面发挥的关键作用。研究认为,个人与其他跨国行动者建立的网络是激励其他个人参与跨国行动主义的主要源泉。这些网络植根于全球化时代的日常生活互动中,激进主义反映了这种嵌入性和相互关联性。对 Netiwit 的案例研究表明,泰国激进分子与香港和台湾激进分子之间的联系是如何源于全球化世界中个人流动性的增加,从而促进了实际互动。通过分析这一动态,本研究旨在对亚洲的跨国激进主义、知识流动和全球化概念做出更细致的解释。
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引用次数: 0
International Perception and Local Pride in Smart City Development: The Case of Hong Kong 智能城市发展中的国际认知与本地自豪感:香港案例
IF 0.8 Q1 Arts and Humanities Pub Date : 2024-01-11 DOI: 10.1017/trn.2023.14
C. Lai, Alistair Cole
Local citizens’ perceptions of their own cities are often neglected when assessing cities’ performance. Using the perceived international image and collective pride in Hong Kong as the entry point, this article aims to discover the relationship between citizens’ trust in public authorities and urban technologies. Four angles of investigation are developed: the impact of cities’ promotion of their international image on local pride; the attitudinal and demographic characteristics of proud citizens; the linkage of local pride with public trust, and digital trust. This article uses data from a Hong Kong-based territory-wide survey in 2021 to conduct the analysis. The result suggests that public trust is an elemental factor having a positive relationship with collective pride and digital trust in Hong Kong. This article also identifies the group of citizens with the least pride. Regaining the citizen's trust is the best remedy for facilitating smart city development.
在评估城市绩效时,当地市民对自己城市的看法往往被忽视。本文以香港的国际形象和集体自豪感为切入点,旨在发现市民对公共当局的信任与城市技术之间的关系。文章从四个角度展开调查:城市宣传其国际形象对本地自豪感的影响;自豪感市民的态度和人口特征;本地自豪感与公众信任的联系,以及数字信任。本文利用 2021 年香港全港调查的数据进行分析。结果表明,公众信任是一个要素,与香港的集体自豪感和数字信任有着积极的关系。本文还指出了最缺乏自豪感的市民群体。挽回市民的信任是促进智慧城市发展的最佳良方。
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引用次数: 0
Shape-shifting and Strategic In/visibility: Comparing Sex Work Activism in Singapore and the Philippines 形变与战略内/可见性:比较新加坡和菲律宾的性工作活动
IF 0.8 Q1 Arts and Humanities Pub Date : 2024-01-10 DOI: 10.1017/trn.2023.13
Sharmila Parmanand
Research on public health, crime, and policing regularly discusses sex workers in Southeast Asia but rarely recognises them as agents of social and political activism. This paper shows that sex workers and their allies in Singapore and the Philippines have long and rich histories of challenging their criminalisation and stigmatisation through cultural activism, political advocacy, consciousness-raising, and the provision of direct services to fellow sex workers. Using feminist ethnography, including interviews and participant observation with Project X in Singapore and the Philippine Sex Workers Collective, this paper explores how sex work activists have strategically adapted to their political environments. In Singapore, they maintain resistance through ‘shape-shifting,’ working within state-sanctioned mechanisms, positioning themselves as public health service providers, and creating spaces for radical political advocacy. In the Philippines, where an anti-sex work position is more deeply entrenched within dominant social blocs, sex work activists aggressively criticise state policies on social media and in carefully vetted forums but remain strategically invisible to avoid exposure, harassment, misrepresentation, and prosecution. This paper looks at how sex work activists engage in claims-making — underscoring the differences in the political resonance of human rights in both countries — and interrogates how sex work activism challenges social hierarchies, especially concerning migrants and trans individuals. Overall, it contributes to a richer understanding of non-traditional forms of political activism in Southeast Asia and makes visible sex workers’ contributions to feminism and labour movements in the global south and non-Western contexts.
有关公共卫生、犯罪和治安的研究经常讨论东南亚的性工作者,但很少将她们视为社会和政治活动的推动者。本文指出,新加坡和菲律宾的性工作者及其盟友有着悠久而丰富的历史,他们通过文化活动、政治倡导、意识提升以及为性工作者提供直接服务等方式,挑战对她们的定罪和污名化。本文利用女权主义人种学研究,包括对新加坡 X 项目和菲律宾性工作者集体的访谈和参与观察,探讨了性工作积极分子如何战略性地适应其政治环境。在新加坡,她们通过 "变形 "来保持反抗,在国家认可的机制内工作,将自己定位为公共卫生服务提供者,并为激进的政治主张创造空间。在菲律宾,反性工作的立场在占主导地位的社会集团中更加根深蒂固,性工作活动家在社交媒体和经过严格审查的论坛上积极批评国家政策,但为了避免曝光、骚扰、歪曲和起诉,战略性地保持隐身。本文探讨了性工作积极分子如何提出诉求--强调了两国在人权政治共鸣方面的差异--并探讨了性工作积极分子如何挑战社会等级制度,尤其是有关移民和变性人的社会等级制度。总之,这篇文章有助于人们更深入地了解东南亚非传统形式的政治活动,并使人们看到性工作者在全球南部和非西方背景下对女权主义和劳工运动的贡献。
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引用次数: 0
Reappraising the Narrative of Dato Mogul and Singora's Early History 再评拿督莫卧儿的叙事与辛格拉的早期历史
Q1 Arts and Humanities Pub Date : 2023-11-13 DOI: 10.1017/trn.2023.11
Benjamin J.Q. Khoo, Graham H. Dalrymple
Abstract This article surveys and analyses the available materials on Dato Mogul, the putative first ruler of Singora (present-day Songkhla) in the early seventeenth century. It argues that the narrative in Thailand surrounding Dato Mogul and his emergence is sketchy at best. In reviewing the literature and drawing on new and extant primary sources, we argue that Dato Mogul was likely a Malay governor authorised by Ligor. This reappraisal presents a more accurate biographical narrative and provides greater insight on polity formation in Lower Siam in the period under review.
摘要本文对17世纪初Singora(今宋卡)第一任统治者datto Mogul的资料进行了调查和分析。它认为,泰国关于拿都莫卧儿和他的出现的叙述最多是粗略的。在回顾文献和借鉴新的和现存的第一手资料时,我们认为拿督莫卧尔很可能是由利戈尔授权的马来总督。这种重新评价呈现了一个更准确的传记叙事,并提供了更深入的了解下暹罗在审查期间的政治形成。
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引用次数: 0
“Keeping Condition”: Gender Ambiguity and Sexual Citizenship of Queer Male Thai Classical Musicians “保持状态”:泰国男酷儿古典音乐家的性别歧义与性公民
Q1 Arts and Humanities Pub Date : 2023-11-13 DOI: 10.1017/trn.2023.12
Nattapol Wisuttipat
Abstract Gender pluralism has become a rich scholarly topic in Southeast Asia, especially with the rise of LGBT mobilisations across the region in the past decade. Transgender ritual specialists dominate the field of study, with a growing body of literature on Southeast Asian queer expressive cultures. However, queer performances in several classical performing arts are often excluded from the scholarship due to the field's association with the “traditional”. In this article, I address this scholarly gap by examining the social lives of queer men in Thai classical string music. I focus on a strategy called kep aakaan or “keeping condition” in which the musicians in question carefully articulate and disarticulate their femininity to render their gender nonconformity ambiguous under the heteronormative gaze. Using ethnographic methods to investigate the lived experience of queer male musicians on and off the stage, I show that “keeping condition” is not just about managing the display of queer potential but is also closely intertwined with morality and citizenship. Drawing on the ideas of tacit subjects and contextual sensitivities, I argue that “keeping condition” exposes the fluidity in which queer musicking bodies move between queerness and heteronormativity in ways that are more reconciliatory than confrontational. By focusing on the complicities of queerness and heteronormativity, I argue that non-normative classical performing arts can be a productive site for critical gender, sexuality, and queer studies in Southeast Asia, cutting through the “traditional” and “modern” divide that looms large in the region.
性别多元化在东南亚已经成为一个丰富的学术话题,特别是随着过去十年LGBT运动在该地区的兴起。跨性别仪式专家在研究领域占据主导地位,关于东南亚酷儿表达文化的文献越来越多。然而,一些经典表演艺术中的酷儿表演往往被排除在奖学金之外,因为该领域与“传统”有关。在这篇文章中,我通过研究泰国古典弦乐中酷儿男人的社会生活来解决这一学术差距。我关注的是一种名为“保持状态”(keep aakaan)的策略,在这种策略中,有问题的音乐家会小心地表达或不表达他们的女性特质,使他们的性别不一致性在异性恋规范的注视下变得模糊。我用人种学的方法调查了酷儿男音乐家在舞台上和舞台下的生活经历,表明“保持状态”不仅仅是管理酷儿潜力的展示,还与道德和公民身份密切相关。根据默会主体和语境敏感性的观点,我认为“保持状态”暴露了酷儿音乐身体在酷儿和异性恋之间以更和解而不是对抗的方式移动的流动性。通过关注酷儿和异性恋的复杂性,我认为非规范性的古典表演艺术可以成为东南亚批判性性别、性行为和酷儿研究的一个富有成效的场所,突破了该地区巨大的“传统”和“现代”鸿沟。
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引用次数: 0
Postcolonial Pessimisms and Alternative Spatial Practices: Critical Interpretation of the concept of the Third Space through the Case of Fatahillah Square, Indonesia 后殖民悲观主义与另类空间实践:对第三空间概念的批判性解读——以印尼法塔希拉广场为例
Q1 Arts and Humanities Pub Date : 2023-10-09 DOI: 10.1017/trn.2023.10
Junyoung Park
Abstract Spatial practice is at the core of postcolonial geography's response to the geography of colonialism. However, the methodology of postcolonial spatial practice is linked to pessimisms within the postcolonial debate. This study aims to overcome pessimisms of postcolonialism by analysing a case of postcolonial spatial practice through literature review, expert interview, and field study. The case under investigation is Fatahillah Square in Jakarta, which has been transformed through postcolonial spatial practices from a space that symbolised the tragedy of colonialism into one of culture and art. Here, the characteristics of Homi K. Bhabha's “third space” are apparent, but this case may also be interpreted as an extension of the concept. Through the hybrid and emancipatory plurality of its spatial practice, it refutes the pessimisms of postcolonialism and calls for further postcolonial practice and analysis.
空间实践是后殖民地理学对殖民主义地理学的回应的核心。然而,后殖民空间实践的方法论与后殖民辩论中的悲观主义有关。本研究通过文献综述、专家访谈、实地考察等方法,分析了一个后殖民空间实践案例,旨在克服后殖民主义的悲观情绪。正在调查的案例是雅加达的Fatahillah广场,该广场通过后殖民空间实践从象征殖民主义悲剧的空间转变为文化和艺术之一。在这里,Homi K. Bhabha的“第三空间”的特征是显而易见的,但这个案例也可以被理解为这个概念的延伸。通过其空间实践的混合性和解放性的多元性,它反驳了后殖民主义的悲观主义,并呼吁进一步的后殖民实践和分析。
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引用次数: 0
Contextualising Statelessness: Contingent Citizenship and The Politics of (non)Recognition in Thailand 情境化无国籍:泰国偶然的公民身份和(非)承认的政治
IF 0.8 Q1 Arts and Humanities Pub Date : 2023-09-04 DOI: 10.1017/trn.2023.7
Janepicha Cheva-Isarakul
The legal evidentiary approach to “solving” statelessness can sometimes lead to the issue being framed in terms of certain groups of people not meeting objective citizenship criteria or lacking required legal documents. Building on critical interdisciplinary scholarship in anthropology, history and legal studies, this article demonstrates the “constructedness” of citizenship and statelessness through the lens of the politics of recognition and documentation. Using Thailand as a case study, I highlight how global economic, political and social contexts play a significant and dynamic role in delineating the legal line of membership. By tracing how Thai nationality has been instrumentalised by the state throughout the twentieth century, this article contextualises statelessness as a legal and social by-product of statemaking. As such, it challenges the framing of nationality as a non-discriminatory mode of recognition founded in legal objectivity and reiterates the politics of statelessness. In emphasising the fragility of citizenship when granted without genuine social, political and moral recognition, I argue that the objective of statelessness advocacy should not simply be about turning stateless persons into citizens, but rather about creating a more equitable society wherein one's rights are upheld regardless of legal status.
“解决”无国籍状态的法律证据方法有时可能导致将问题归结为某些群体不符合客观的公民标准或缺乏所需的法律文件。本文以人类学、历史学和法学领域的跨学科学术研究为基础,通过承认和文献政治的视角,论证了公民身份和无国籍状态的“建构性”。我以泰国为例,强调全球经济、政治和社会背景如何在界定成员国的法律界限方面发挥重要和动态的作用。通过追溯泰国国籍在整个20世纪是如何被国家工具化的,本文将无国籍作为国家建立的法律和社会副产品置于背景下。因此,它对将国籍作为一种建立在法律客观性基础上的非歧视性承认模式的框架提出了挑战,并重申了无国籍政治。我强调,在没有得到真正的社会、政治和道德认可的情况下,公民身份是脆弱的。我认为,无国籍倡导的目标不应该仅仅是把无国籍人变成公民,而是要创造一个更公平的社会,在这个社会中,无论法律地位如何,个人的权利都得到维护。
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引用次数: 0
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TRaNS: Trans -Regional and -National Studies of Southeast Asia
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