Abstract Religious architecture, often called ‘monuments’ within the current understanding of ancient shrines, are prominent features of the landscape in South and Southeast Asia. Many of these sites are admired for their artistic and aesthetic appeal and are centres of tourism and travel. This paper traces the historical trajectory of three contemporary monuments of Buddhist affiliation across the Bay of Bengal, namely Nalanda in north India, Borobudur in Central Java, and Nakhon Pathom in Central Thailand to address both their distinctiveness and their interconnectedness. The paper also focuses on the extent to which these shrines reflect the religious theories that prevailed between the sixth and the thirteenth centuries AD and are currently known to us through religious texts. It is not often appreciated that ‘collections’ of religious texts, as well as the ‘discovery’ of monuments were mediated through the priorities and practices of European and Western scholars from the eighteenth and nineteenth centuries. The history of the study of Buddhism shows that it centred on religious texts and philosophical doctrines produced by a small group of monastic elites, with little attention paid to the more difficult questions of the contexts underlying textual production and circulation. This paper suggests that it is important to factor in the colonization of South and Southeast Asia into any discussion on the understanding of religions and monuments, as well as current interest in these monuments, which are also World Heritage Sites and associated with present interests in maritime heritage.
{"title":"Buddhist Monuments Across the Bay of Bengal: Cultural Routes and Maritime Networks","authors":"H. Ray","doi":"10.1017/trn.2018.17","DOIUrl":"https://doi.org/10.1017/trn.2018.17","url":null,"abstract":"Abstract Religious architecture, often called ‘monuments’ within the current understanding of ancient shrines, are prominent features of the landscape in South and Southeast Asia. Many of these sites are admired for their artistic and aesthetic appeal and are centres of tourism and travel. This paper traces the historical trajectory of three contemporary monuments of Buddhist affiliation across the Bay of Bengal, namely Nalanda in north India, Borobudur in Central Java, and Nakhon Pathom in Central Thailand to address both their distinctiveness and their interconnectedness. The paper also focuses on the extent to which these shrines reflect the religious theories that prevailed between the sixth and the thirteenth centuries AD and are currently known to us through religious texts. It is not often appreciated that ‘collections’ of religious texts, as well as the ‘discovery’ of monuments were mediated through the priorities and practices of European and Western scholars from the eighteenth and nineteenth centuries. The history of the study of Buddhism shows that it centred on religious texts and philosophical doctrines produced by a small group of monastic elites, with little attention paid to the more difficult questions of the contexts underlying textual production and circulation. This paper suggests that it is important to factor in the colonization of South and Southeast Asia into any discussion on the understanding of religions and monuments, as well as current interest in these monuments, which are also World Heritage Sites and associated with present interests in maritime heritage.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"9 1","pages":"159 - 180"},"PeriodicalIF":0.8,"publicationDate":"2019-02-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79033130","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The invisibility of migrants has been widely analysed in relation to states’ policies and practices. I argue in this article that emphasising the role of states and institutions in marginalising vulnerable populations by rendering them invisible throws a shadow over the multifaceted ways in which migrants interpret and relate to invisibility. Among Myanmar migrants in Thailand, as we shall see here, the notion that invisibility provides a protective shield to migrant bodies is in fact widespread. While invisibility is at times perceived as a threat to the future of these people, conceiving of invisibility solely as a tool of domination precludes us from fully understanding the complexity of Myanmar migrants’ experiences in Thailand and, more specifically, the many forms of empowerment that shape these experiences. Privileging the discourses and practices of Myanmar migrants in Thailand about their sartorial choices reveals that migrants appreciate invisibility for its capacity to create control over their own bodies. Further, it reveals the complexities of negotiating and expressing diasporic sartorial conventions.
{"title":"Dressing the Myanmar Migrant Body: (In-)Visibility and Empowerment in Thailand","authors":"I. Gruß","doi":"10.1017/trn.2018.14","DOIUrl":"https://doi.org/10.1017/trn.2018.14","url":null,"abstract":"Abstract The invisibility of migrants has been widely analysed in relation to states’ policies and practices. I argue in this article that emphasising the role of states and institutions in marginalising vulnerable populations by rendering them invisible throws a shadow over the multifaceted ways in which migrants interpret and relate to invisibility. Among Myanmar migrants in Thailand, as we shall see here, the notion that invisibility provides a protective shield to migrant bodies is in fact widespread. While invisibility is at times perceived as a threat to the future of these people, conceiving of invisibility solely as a tool of domination precludes us from fully understanding the complexity of Myanmar migrants’ experiences in Thailand and, more specifically, the many forms of empowerment that shape these experiences. Privileging the discourses and practices of Myanmar migrants in Thailand about their sartorial choices reveals that migrants appreciate invisibility for its capacity to create control over their own bodies. Further, it reveals the complexities of negotiating and expressing diasporic sartorial conventions.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"111 1","pages":"91 - 111"},"PeriodicalIF":0.8,"publicationDate":"2019-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79309464","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This study probes the relationship between legal precarity and transborder citizenship through the case of the Karen from Myanmar in Thailand. Collected through ethnographic multi-sited fieldwork between 2012 and 2016, interconnected individual life stories evolving across the Myanmar-Thailand border allow the critical interrogation of the political and legal categories of ‘migrancy’, ‘refugeeness’, and ‘citizenship’, teasing out their blurry boundaries in migrants’ experience. Following the recent critical research in legal ethnography, this study demonstrates that legal precarity is not simply an antithesis to citizenship. The social and legal dimensions of citizenship may diverge, creating in-between areas of not-yet-full-citizenship with varying levels of heft (Macklin 2007). The article consists of three parts. First, it offers a theoretical framework to reconcile the Karen legal precarity (even de facto statelessness) and citizenship, even on both sides of the border (legally impossible). Second, it presents the three groups of Karen in Thailand, produced by the interaction of three major waves of Karen eastward migration and tightening Thai citizenship and migration regulations: Thai Karen, refugees, and migrant workers. All three face varying levels of legal precarity of temporary status without full citizenship. However, the last part demonstrates the intertwined nature of those groups. A grassroots transborder perspective reveals the resilience of the Karen networks when pooling together resources of the hubs established on Thai soil by the three waves. Even the most recent arrivals in Thailand use those resources to move from one precarious legal status to another and even to clandestinely obtain citizenship.
{"title":"Networks of Resilience: Legal Precarity and Transborder Citizenship among the Karen from Myanmar in Thailand","authors":"Indrė Balčaitė","doi":"10.1017/trn.2018.12","DOIUrl":"https://doi.org/10.1017/trn.2018.12","url":null,"abstract":"Abstract This study probes the relationship between legal precarity and transborder citizenship through the case of the Karen from Myanmar in Thailand. Collected through ethnographic multi-sited fieldwork between 2012 and 2016, interconnected individual life stories evolving across the Myanmar-Thailand border allow the critical interrogation of the political and legal categories of ‘migrancy’, ‘refugeeness’, and ‘citizenship’, teasing out their blurry boundaries in migrants’ experience. Following the recent critical research in legal ethnography, this study demonstrates that legal precarity is not simply an antithesis to citizenship. The social and legal dimensions of citizenship may diverge, creating in-between areas of not-yet-full-citizenship with varying levels of heft (Macklin 2007). The article consists of three parts. First, it offers a theoretical framework to reconcile the Karen legal precarity (even de facto statelessness) and citizenship, even on both sides of the border (legally impossible). Second, it presents the three groups of Karen in Thailand, produced by the interaction of three major waves of Karen eastward migration and tightening Thai citizenship and migration regulations: Thai Karen, refugees, and migrant workers. All three face varying levels of legal precarity of temporary status without full citizenship. However, the last part demonstrates the intertwined nature of those groups. A grassroots transborder perspective reveals the resilience of the Karen networks when pooling together resources of the hubs established on Thai soil by the three waves. Even the most recent arrivals in Thailand use those resources to move from one precarious legal status to another and even to clandestinely obtain citizenship.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"302 1","pages":"63 - 89"},"PeriodicalIF":0.8,"publicationDate":"2019-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85380178","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The article examines the idea of a ‘floating’ ummah in Indonesia today that affects the workings of Indonesian Islamic politics and democracy itself. It is asserted that the ummah, or community of believers, are more disconnected from the large mainstream Islamic organisational vehicles in Indonesia than is often claimed. A considerable cross-section of this community has become increasingly disaffected with the status quo, as social inequalities sharpen and educated youths who face uncertain futures find appeal in the tough rhetoric of fringe Islamic organisations. This rhetoric emphasises absolute standards of morality as a solution to social and economic predicaments, thereby resulting in the mainstreaming of rigid religious attitudes. Consequently, organisations seen as guardians of ‘religious moderation’ have also picked up on them in an attempt to remain relevant to their increasingly socially heterogeneous constituencies. The overall result is an Islamic politics that has become more intolerant, especially when identity politics gets absorbed into conflicts between different oligarchic factions. This was seen in the dramatic fall of the ethnic-Chinese and Christian former governor of Jakarta known as ‘Ahok’ in 2017.
{"title":"The ‘Floating’ Ummah in the Fall of ‘Ahok’ in Indonesia","authors":"V. Hadiz","doi":"10.1017/trn.2018.16","DOIUrl":"https://doi.org/10.1017/trn.2018.16","url":null,"abstract":"Abstract The article examines the idea of a ‘floating’ ummah in Indonesia today that affects the workings of Indonesian Islamic politics and democracy itself. It is asserted that the ummah, or community of believers, are more disconnected from the large mainstream Islamic organisational vehicles in Indonesia than is often claimed. A considerable cross-section of this community has become increasingly disaffected with the status quo, as social inequalities sharpen and educated youths who face uncertain futures find appeal in the tough rhetoric of fringe Islamic organisations. This rhetoric emphasises absolute standards of morality as a solution to social and economic predicaments, thereby resulting in the mainstreaming of rigid religious attitudes. Consequently, organisations seen as guardians of ‘religious moderation’ have also picked up on them in an attempt to remain relevant to their increasingly socially heterogeneous constituencies. The overall result is an Islamic politics that has become more intolerant, especially when identity politics gets absorbed into conflicts between different oligarchic factions. This was seen in the dramatic fall of the ethnic-Chinese and Christian former governor of Jakarta known as ‘Ahok’ in 2017.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"1 1","pages":"271 - 290"},"PeriodicalIF":0.8,"publicationDate":"2018-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75954903","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article discusses the everyday practices of a mobile network of migrant waste traders originating from northern Vietnam, locating them in an expanding urban waste economy spanning across major urban centres. Based on ethnographic research, I explore how the expansion of the network is foregrounded by the traders’ dealing with the precarious nature of waste trading, which is rooted in the social ambiguity of waste and migrants working with waste in the urban order. Characterised by waste traders as a “half-dark, half-light zone”, the waste economy is unevenly regulated, made up of highly personalised ties, and relatively hidden from the public. It is therefore rife with opportunities for accumulating wealth, but also full of dangers for the waste traders, whose occupation of marginal urban spaces makes them easy targets of both rent-seeking state agents and rogue actors. While demonstrating resilience, their practices suggest tactics of engaging with power that involve a great deal of moral ambiguity, which I argue is central to the increasing precaritisation of labour and the economy in Vietnam today.
{"title":"In a “Half-dark, Half-light Zone”: Mobility, Precarity, and Moral Ambiguity in Vietnam's Urban Waste Economy","authors":"Minh Thu Nhien Nguyen","doi":"10.1017/trn.2018.11","DOIUrl":"https://doi.org/10.1017/trn.2018.11","url":null,"abstract":"Abstract This article discusses the everyday practices of a mobile network of migrant waste traders originating from northern Vietnam, locating them in an expanding urban waste economy spanning across major urban centres. Based on ethnographic research, I explore how the expansion of the network is foregrounded by the traders’ dealing with the precarious nature of waste trading, which is rooted in the social ambiguity of waste and migrants working with waste in the urban order. Characterised by waste traders as a “half-dark, half-light zone”, the waste economy is unevenly regulated, made up of highly personalised ties, and relatively hidden from the public. It is therefore rife with opportunities for accumulating wealth, but also full of dangers for the waste traders, whose occupation of marginal urban spaces makes them easy targets of both rent-seeking state agents and rogue actors. While demonstrating resilience, their practices suggest tactics of engaging with power that involve a great deal of moral ambiguity, which I argue is central to the increasing precaritisation of labour and the economy in Vietnam today.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"92 1","pages":"43 - 61"},"PeriodicalIF":0.8,"publicationDate":"2018-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79515544","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Existing analyses of the Islamic turn in regional Islamic politics in Indonesia have overlooked the possibility that these politics – often critiqued for their negative implications for minorities and vulnerable segments – are to some extent reflections of indigenous cultural dispositions. Drawing on the author's long-time ethnographic work in West Java, as well as recent anthropological theorising about public ethics in Islamic societies, the article identifies a significant correlation between, on the one hand, the practical forms and legislative outputs of the regional Islamic turn, and on the other, a characteristic notion of public decorum that is asserted in routines of embodied Islamic observance. The article notes that this extension of an embodied, practice-based public ethics into the political regimes of national life has created conflict with the disembodied civic order established in Indonesia's constitution and state ideology.
{"title":"An Anthropological Approach to the Islamic Turn in Indonesia's Regional Politics","authors":"J. Millie","doi":"10.1017/trn.2018.6","DOIUrl":"https://doi.org/10.1017/trn.2018.6","url":null,"abstract":"Abstract Existing analyses of the Islamic turn in regional Islamic politics in Indonesia have overlooked the possibility that these politics – often critiqued for their negative implications for minorities and vulnerable segments – are to some extent reflections of indigenous cultural dispositions. Drawing on the author's long-time ethnographic work in West Java, as well as recent anthropological theorising about public ethics in Islamic societies, the article identifies a significant correlation between, on the one hand, the practical forms and legislative outputs of the regional Islamic turn, and on the other, a characteristic notion of public decorum that is asserted in routines of embodied Islamic observance. The article notes that this extension of an embodied, practice-based public ethics into the political regimes of national life has created conflict with the disembodied civic order established in Indonesia's constitution and state ideology.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"38 1","pages":"207 - 226"},"PeriodicalIF":0.8,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73941039","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"TRN volume 6 issue 2 Cover and Front matter","authors":"","doi":"10.1017/trn.2018.9","DOIUrl":"https://doi.org/10.1017/trn.2018.9","url":null,"abstract":"","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"128 1","pages":"f1 - f3"},"PeriodicalIF":0.8,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87939971","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This paper explores the Prayuth regime, which began with a military coup in May 2014. Politically, we indicate how the junta has embedded its power in ways different from the past. It does not pursue a power-sharing governance as in the Prem and Surayud governments, but tries to militarise the cabinet, parliament, and even state-owned enterprises. The new constitution is designed to institutionalise the power of the military and the traditional elite vis-à-vis the electoral forces. Ironically, however, the junta's rule by military decree and discretionary power have weakened the bureaucratic polity, rather than strengthening it. Economically, the Prayuth regime forms a partnership with a group of Sino-Thai conglomerates to establish the Pracharath scheme, with an aim to differentiate its grass-roots development policy from Thaksin's populism (Prachaniyom). Nonetheless, it has become a platform through which the giant firms perform the leading role of ‘Big Brother’ in supervising small businesses in their sectors. Pracharath therefore reflects the collective endeavours of the conglomerates to replace competitive markets with hierarchy, rather than encouraging local firms to catch-up with them.
{"title":"The Prayuth Regime: Embedded Military and Hierarchical Capitalism in Thailand","authors":"Prajak Kongkirati, Veerayooth Kanchoochat","doi":"10.1017/trn.2018.4","DOIUrl":"https://doi.org/10.1017/trn.2018.4","url":null,"abstract":"Abstract This paper explores the Prayuth regime, which began with a military coup in May 2014. Politically, we indicate how the junta has embedded its power in ways different from the past. It does not pursue a power-sharing governance as in the Prem and Surayud governments, but tries to militarise the cabinet, parliament, and even state-owned enterprises. The new constitution is designed to institutionalise the power of the military and the traditional elite vis-à-vis the electoral forces. Ironically, however, the junta's rule by military decree and discretionary power have weakened the bureaucratic polity, rather than strengthening it. Economically, the Prayuth regime forms a partnership with a group of Sino-Thai conglomerates to establish the Pracharath scheme, with an aim to differentiate its grass-roots development policy from Thaksin's populism (Prachaniyom). Nonetheless, it has become a platform through which the giant firms perform the leading role of ‘Big Brother’ in supervising small businesses in their sectors. Pracharath therefore reflects the collective endeavours of the conglomerates to replace competitive markets with hierarchy, rather than encouraging local firms to catch-up with them.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"1 1","pages":"279 - 305"},"PeriodicalIF":0.8,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89625396","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract A better understanding of Thailand's contemporary malaise needs a perspective that combines political and economic aspects without losing sight of history. This article applies the concept of path dependence to examine how pre-1997 catch-up industrialisation shaped the post-crisis trajectory. It argues that the catch-up process has left a number of important legacies, especially the symbiotic relationship between the military, banking conglomerates, and technocrats; dominant growth narrative with a focus on macroeconomic stability; and overly centralised and bloated state structures. These legacies have shaped the strategies and legitimacies of today's political actors and rendered the pursuit of growth increasingly contradictory to maintaining order.
{"title":"Thailand Trapped: Catch-up Legacies and Contemporary Malaise","authors":"Veerayooth Kanchoochat","doi":"10.1017/trn.2018.3","DOIUrl":"https://doi.org/10.1017/trn.2018.3","url":null,"abstract":"Abstract A better understanding of Thailand's contemporary malaise needs a perspective that combines political and economic aspects without losing sight of history. This article applies the concept of path dependence to examine how pre-1997 catch-up industrialisation shaped the post-crisis trajectory. It argues that the catch-up process has left a number of important legacies, especially the symbiotic relationship between the military, banking conglomerates, and technocrats; dominant growth narrative with a focus on macroeconomic stability; and overly centralised and bloated state structures. These legacies have shaped the strategies and legitimacies of today's political actors and rendered the pursuit of growth increasingly contradictory to maintaining order.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"42 1","pages":"253 - 277"},"PeriodicalIF":0.8,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82147368","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Most scholars think that the generic name ‘Golden Land’ (Sanskrit, Suvarṇabhūmi; Pali, Suvaṇṇabhūmi) was first used by Indian traders as a vague designation for an extensive region beyond the subcontinent, presumably in Southeast Asia. Some Pali sources specifically link Suvaṇṇabhūmi with the introduction of Buddhism to the region. The locus classicus is the Sri Lankan Mahāvaṃsa chronicle (fifth century AD) which states that two monks, Soṇa and Uttara, were sent there for missionary activities in the time of King Asoka (third century BC). However, no Southeast Asian textual or epigraphic sources refer to this legend or to the Pali term Suvaṇṇabhūmi before the second millennium AD. Conversely, one may ask, what hard archaeological evidence is there for the advent of Buddhism in mainland Southeast Asia? This article re-examines the appropriation of the name Suvaṇṇabhūmi in Thailand and Burma for political and nationalist purposes and deconstructs the connotation of the term and what it has meant to whom, where, and when. It also carefully confronts the Buddhist literary evidence and earliest epigraphic and archaeological data, distinguishing material discoveries from legendary accounts, with special reference to the ancient Mon countries of Rāmaññadesa (lower Burma) and Dvāravatī (central Thailand).
{"title":"Facts and Fiction: The Myth of Suvaṇṇabhūmi Through the Thai and Burmese Looking Glass","authors":"Nicolas Revire","doi":"10.1017/trn.2018.8","DOIUrl":"https://doi.org/10.1017/trn.2018.8","url":null,"abstract":"Abstract Most scholars think that the generic name ‘Golden Land’ (Sanskrit, Suvarṇabhūmi; Pali, Suvaṇṇabhūmi) was first used by Indian traders as a vague designation for an extensive region beyond the subcontinent, presumably in Southeast Asia. Some Pali sources specifically link Suvaṇṇabhūmi with the introduction of Buddhism to the region. The locus classicus is the Sri Lankan Mahāvaṃsa chronicle (fifth century AD) which states that two monks, Soṇa and Uttara, were sent there for missionary activities in the time of King Asoka (third century BC). However, no Southeast Asian textual or epigraphic sources refer to this legend or to the Pali term Suvaṇṇabhūmi before the second millennium AD. Conversely, one may ask, what hard archaeological evidence is there for the advent of Buddhism in mainland Southeast Asia? This article re-examines the appropriation of the name Suvaṇṇabhūmi in Thailand and Burma for political and nationalist purposes and deconstructs the connotation of the term and what it has meant to whom, where, and when. It also carefully confronts the Buddhist literary evidence and earliest epigraphic and archaeological data, distinguishing material discoveries from legendary accounts, with special reference to the ancient Mon countries of Rāmaññadesa (lower Burma) and Dvāravatī (central Thailand).","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"5 1","pages":"167 - 205"},"PeriodicalIF":0.8,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87102602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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