{"title":"TRN volume 9 issue 2 Cover and Front matter","authors":"","doi":"10.1017/trn.2021.21","DOIUrl":"https://doi.org/10.1017/trn.2021.21","url":null,"abstract":"","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79724152","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}
Concerning culture and Islam, Western scholars were inclined to present these two countries as least Arabicised, and, especially in Indonesian studies, much emphasis has been given to portraying nominal Muslims, the so-called abangan;I will comment on the ‘myth of the abangan’ later. [...]scholarship has tended to revolve around the tracing of religious and cultural influences that entered and shaped Indonesia and Malaysia from the outside, especially from the Arab world. [...]the respectable position of the Haramayn has been in decline for the last few decades. Nowadays, other places in the Middle East, or elsewhere in the Muslim world, have come to assert their influence and, in turn, have left their impact on Muslim discourse in the Malay-Indonesian region. [...]since the 1980s, the discourse developed by such scholars as Abu al-A'la al-Mawdudi, Sayyid Qutb, Taqi al-Din al-Nabhani and Middle Eastern movements like al-Ikhwan al-Muslimun (and its splinter groups), Hizb al-Tahrir and the like have begun to find their way into Southeast Asia. According to Indonesian law
{"title":"Transregional Islam in the Malay-Indonesian World: Legacies and New Dynamics","authors":"A. Azra","doi":"10.1017/trn.2021.20","DOIUrl":"https://doi.org/10.1017/trn.2021.20","url":null,"abstract":"Concerning culture and Islam, Western scholars were inclined to present these two countries as least Arabicised, and, especially in Indonesian studies, much emphasis has been given to portraying nominal Muslims, the so-called abangan;I will comment on the ‘myth of the abangan’ later. [...]scholarship has tended to revolve around the tracing of religious and cultural influences that entered and shaped Indonesia and Malaysia from the outside, especially from the Arab world. [...]the respectable position of the Haramayn has been in decline for the last few decades. Nowadays, other places in the Middle East, or elsewhere in the Muslim world, have come to assert their influence and, in turn, have left their impact on Muslim discourse in the Malay-Indonesian region. [...]since the 1980s, the discourse developed by such scholars as Abu al-A'la al-Mawdudi, Sayyid Qutb, Taqi al-Din al-Nabhani and Middle Eastern movements like al-Ikhwan al-Muslimun (and its splinter groups), Hizb al-Tahrir and the like have begun to find their way into Southeast Asia. According to Indonesian law","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83900439","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 mosque connotes a place of prostration towards Allah. As a sacred space, mosque designs use great detail to respect specific ceremonial functions and some requirements outlined in the Quran, but accommodate diverse styles and construction materials that several traditional and cultural factors determine. As early as the seventh century, as Islam spread across the Mediterranean, North Africa, East Asia, and Southeast Asia, the mosque remained a quintessential Islamic building for local Muslim communities. Consequently, mosque architecture presents diverse styles and forms. It does not follow a normative design form besides having an essential hall to accommodate the congregation and visibly indicating the qibla. This paper explores mosque architecture designs in Brunei Darussalam to analyse expressions of cultural identity and constructions of a collective identity. Since the 1950s, mosque architecture in Brunei has distinguished itself by amalgamating designs that culturally significant historical exchanges within and beyond the Malay world dictated. The paper argues that specific governmental, social, cultural and economic contexts necessarily inform the built environment and, particularly, that of religious architecture, resulting in the development of autochthon styles.
{"title":"The Expression of Cultural Identity in Mosque Architecture in Brunei Darussalam","authors":"R. Lopes, Nuriskandar bin Mohd Hasnan","doi":"10.1017/trn.2021.13","DOIUrl":"https://doi.org/10.1017/trn.2021.13","url":null,"abstract":"Abstract The mosque connotes a place of prostration towards Allah. As a sacred space, mosque designs use great detail to respect specific ceremonial functions and some requirements outlined in the Quran, but accommodate diverse styles and construction materials that several traditional and cultural factors determine. As early as the seventh century, as Islam spread across the Mediterranean, North Africa, East Asia, and Southeast Asia, the mosque remained a quintessential Islamic building for local Muslim communities. Consequently, mosque architecture presents diverse styles and forms. It does not follow a normative design form besides having an essential hall to accommodate the congregation and visibly indicating the qibla. This paper explores mosque architecture designs in Brunei Darussalam to analyse expressions of cultural identity and constructions of a collective identity. Since the 1950s, mosque architecture in Brunei has distinguished itself by amalgamating designs that culturally significant historical exchanges within and beyond the Malay world dictated. The paper argues that specific governmental, social, cultural and economic contexts necessarily inform the built environment and, particularly, that of religious architecture, resulting in the development of autochthon styles.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-09-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90883643","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 early history of the Malaysian National Art Gallery has been thoroughly elucidated through many different sources but its role as promoter of Malaysia’s art in the first ten years of its early formation have never been critically examined. This paper will trace the transnational relationship of the National Art Gallery through its exhibitions co-organised with the Commonwealth Institute in London within the larger context of the post-World War II period and the British decolonisation in Malaya. This paper will situate and contextualise its research on Malaya’s early exhibition history on multiculturalism and the Malayan identity framework, and later draw the link and connection between the Commonwealth Institute and the context of its establishment in Britain and the establishment of the National Art Gallery in Malaya. Subsequently, this paper will trace and demonstrate the importance of these early exhibitions to be understood in the larger context of (a) the need to exert international visibility during the period of Confrontation and (b) the exhibition as a platform that mooted the Malayan identity that aligns with the core values and principles of the Commonwealth. As such, this paper demonstrates that the transnational relations between the National Art Gallery and the Commonwealth Institute in the realm of Malaysia’s exhibition history must be analysed in tandem with the issues that are faced by a new British Commonwealth country, i.e., Malaysia during the immediate post-war period.
{"title":"Internationalising Arts, Gaining Visibility: Internationalisation of the National Art Gallery through the Promulgation of the Malayan Identity and Commonwealth Ideals","authors":"Sarena Abdullah","doi":"10.1017/trn.2021.17","DOIUrl":"https://doi.org/10.1017/trn.2021.17","url":null,"abstract":"Abstract The early history of the Malaysian National Art Gallery has been thoroughly elucidated through many different sources but its role as promoter of Malaysia’s art in the first ten years of its early formation have never been critically examined. This paper will trace the transnational relationship of the National Art Gallery through its exhibitions co-organised with the Commonwealth Institute in London within the larger context of the post-World War II period and the British decolonisation in Malaya. This paper will situate and contextualise its research on Malaya’s early exhibition history on multiculturalism and the Malayan identity framework, and later draw the link and connection between the Commonwealth Institute and the context of its establishment in Britain and the establishment of the National Art Gallery in Malaya. Subsequently, this paper will trace and demonstrate the importance of these early exhibitions to be understood in the larger context of (a) the need to exert international visibility during the period of Confrontation and (b) the exhibition as a platform that mooted the Malayan identity that aligns with the core values and principles of the Commonwealth. As such, this paper demonstrates that the transnational relations between the National Art Gallery and the Commonwealth Institute in the realm of Malaysia’s exhibition history must be analysed in tandem with the issues that are faced by a new British Commonwealth country, i.e., Malaysia during the immediate post-war period.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72651667","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 explores authoritarian populist mobilisation and media strategies that political elites who ran in the election advanced and their consequences on journalistic freedom in an emerging democracy. It focuses on Indonesia's democracy and examines the following questions: what types of authoritarian populist mobilisation and media strategies did Joko Widodo and Prabowo Subijanto adopt when contesting Indonesia's 2019 presidential election? To what degree did these adaptations impact the journalistic freedom of those who worked for Indonesian mainstream media, particularly Indonesian private TV news channels? In-depth interviews with four senior journalists associated with Indonesian TV news channels (Kompas TV, CNN Indonesia, TV One, and INews TV) and two senior journalists working for mainstream media owned by influential Indonesian oligarchs used qualitative and thematic content analyses to reveal the following findings. Jokowi and Prabowo adopted secular nationalist and Islamic authoritarian populist mobilisation during the election. However, Prabowo developed Islamic authoritarian populist mobilisation far more than Jokowi. Jokowi advanced an oligarchic authoritarian populist media strategy, while Prabowo established an intensive Islamic anti-oligarchic authoritarian populist media strategy. As authoritarian populist mobilisation and media strategies evolved during their campaigns, the journalistic freedom of those associated with Indonesian mainstream media declined substantially. This article introduces four faces of authoritarian populism — secular nationalist and Islamic authoritarian populist mobilisation and oligarchic and anti-oligarchic authoritarian populist media strategies — as new concepts enriching political elites’ authoritarian populism literature.
{"title":"The Four Faces of Authoritarian Populism and Their Consequences on Journalistic Freedom: A Lesson Learnt From Indonesia's 2019 Presidential Election","authors":"Nyarwi Ahmad","doi":"10.1017/trn.2021.16","DOIUrl":"https://doi.org/10.1017/trn.2021.16","url":null,"abstract":"Abstract This article explores authoritarian populist mobilisation and media strategies that political elites who ran in the election advanced and their consequences on journalistic freedom in an emerging democracy. It focuses on Indonesia's democracy and examines the following questions: what types of authoritarian populist mobilisation and media strategies did Joko Widodo and Prabowo Subijanto adopt when contesting Indonesia's 2019 presidential election? To what degree did these adaptations impact the journalistic freedom of those who worked for Indonesian mainstream media, particularly Indonesian private TV news channels? In-depth interviews with four senior journalists associated with Indonesian TV news channels (Kompas TV, CNN Indonesia, TV One, and INews TV) and two senior journalists working for mainstream media owned by influential Indonesian oligarchs used qualitative and thematic content analyses to reveal the following findings. Jokowi and Prabowo adopted secular nationalist and Islamic authoritarian populist mobilisation during the election. However, Prabowo developed Islamic authoritarian populist mobilisation far more than Jokowi. Jokowi advanced an oligarchic authoritarian populist media strategy, while Prabowo established an intensive Islamic anti-oligarchic authoritarian populist media strategy. As authoritarian populist mobilisation and media strategies evolved during their campaigns, the journalistic freedom of those associated with Indonesian mainstream media declined substantially. This article introduces four faces of authoritarian populism — secular nationalist and Islamic authoritarian populist mobilisation and oligarchic and anti-oligarchic authoritarian populist media strategies — as new concepts enriching political elites’ authoritarian populism literature.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-08-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79883055","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 relationship between Sekolah Islam (Salafism-influenced Islamic schools) and urban middle-class Muslims. Based on ethnographic fieldwork in the City of Serang (Kota Serang), near Jakarta, this paper argues that these conservative and puritan Muslims demonstrate their Islamic identity politics through their engagement with Sekolah Islam. The analysis of in-depth interviews with and close observations of parents of students and school custodians (preachers or occasionally spiritual trainers) at several Sekolah Islam reveals that they have attempted to pursue ‘true’ Islamic identity and have claimed recognition of their identity as the most appropriate. The pursuit of a ‘true’ Islamic identity has infused Islamic identity politics, and there is an oppositional relationship between local Islamic traditions and Salafism, as seen in Sekolah Islam. The relationship between Islam and identity politics becomes intricate when it is transformed into public symbols, discourses, and practices at many Sekolah Islam. This paper shows that through their understanding and activities at Sekolah Islam, these Muslims are avid actors in the contemporary landscape of Islamic identity politics in Indonesia. By taking examples from Sekolah Islam in Indonesia, this article unveils social transformations that may also take place in the larger Muslim world.
{"title":"Sekolah Islam (Islamic Schools) as Symbols of Indonesia's Urban Muslim Identity","authors":"Yanwar Pribadi","doi":"10.1017/trn.2021.15","DOIUrl":"https://doi.org/10.1017/trn.2021.15","url":null,"abstract":"Abstract This article discusses the relationship between Sekolah Islam (Salafism-influenced Islamic schools) and urban middle-class Muslims. Based on ethnographic fieldwork in the City of Serang (Kota Serang), near Jakarta, this paper argues that these conservative and puritan Muslims demonstrate their Islamic identity politics through their engagement with Sekolah Islam. The analysis of in-depth interviews with and close observations of parents of students and school custodians (preachers or occasionally spiritual trainers) at several Sekolah Islam reveals that they have attempted to pursue ‘true’ Islamic identity and have claimed recognition of their identity as the most appropriate. The pursuit of a ‘true’ Islamic identity has infused Islamic identity politics, and there is an oppositional relationship between local Islamic traditions and Salafism, as seen in Sekolah Islam. The relationship between Islam and identity politics becomes intricate when it is transformed into public symbols, discourses, and practices at many Sekolah Islam. This paper shows that through their understanding and activities at Sekolah Islam, these Muslims are avid actors in the contemporary landscape of Islamic identity politics in Indonesia. By taking examples from Sekolah Islam in Indonesia, this article unveils social transformations that may also take place in the larger Muslim world.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79503329","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 Much has been written about Cambodia's strongman, Prime Minister Hun Sen, who has been in power since 1985. Yet, the history of Hun Sen's early rise to a position of power in the Vietnam-initiated Cambodian revolution after June 1977 remains murky. Relying on Vietnamese and Cambodian archival documents, memoirs and interviews with former veterans of Unit 125 as well as Hun Sen's speeches and personal recollection of his historic journey to Vietnam on 20 June 1977, we make a two-fold argument. First, Hanoi's decision to establish an anti-Pol Pot Cambodian revolution in southern Vietnam to take over Cambodia—after toppling Democratic Kampuchea—was part of Hanoi's strategic plan to handle a double challenge: (1) to avoid being branded as an invader and (2) to establish a capable and friendly regime in Cambodia after the war. This provided an opportunity for a young Khmer Rouge defector, Hun Sen, to change his fortune by quickly earning the Vietnamese military leadership's trust and confidence based on his competence to organize and command the first army unit of the new Cambodian revolution, i.e. Unit 125. Second, as lucky as he was to flee across the heavily militarized border into Vietnam unharmed, Hun Sen's early rise to power is attributed to his survivalist instinct combined with shrewd strategic thinking.
{"title":"Vietnam's Military and Political Challenges in Cambodia and the Early Rise of Cambodia's Strongman, Hun Sen, 1977–79","authors":"K. Path, Boraden Nhem","doi":"10.1017/trn.2021.14","DOIUrl":"https://doi.org/10.1017/trn.2021.14","url":null,"abstract":"Abstract Much has been written about Cambodia's strongman, Prime Minister Hun Sen, who has been in power since 1985. Yet, the history of Hun Sen's early rise to a position of power in the Vietnam-initiated Cambodian revolution after June 1977 remains murky. Relying on Vietnamese and Cambodian archival documents, memoirs and interviews with former veterans of Unit 125 as well as Hun Sen's speeches and personal recollection of his historic journey to Vietnam on 20 June 1977, we make a two-fold argument. First, Hanoi's decision to establish an anti-Pol Pot Cambodian revolution in southern Vietnam to take over Cambodia—after toppling Democratic Kampuchea—was part of Hanoi's strategic plan to handle a double challenge: (1) to avoid being branded as an invader and (2) to establish a capable and friendly regime in Cambodia after the war. This provided an opportunity for a young Khmer Rouge defector, Hun Sen, to change his fortune by quickly earning the Vietnamese military leadership's trust and confidence based on his competence to organize and command the first army unit of the new Cambodian revolution, i.e. Unit 125. Second, as lucky as he was to flee across the heavily militarized border into Vietnam unharmed, Hun Sen's early rise to power is attributed to his survivalist instinct combined with shrewd strategic thinking.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-07-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78150409","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 Studies on tourism and pilgrimage show that spatial mobility, including transregional travel, mostly confirms and strengthens tourists’ and pilgrims’ social identities and symbolic boundaries between Self and Other. However, in guided religious package tours from Indonesia to Israel and Palestine, experiences with spatial boundaries do affect the Muslim and Christian pilgrims, adding more nuances to socio-cultural boundary-making. This complex making and breaching of boundaries relates to inner-Indonesian religious dynamics. Among both Muslim and Christian Indonesians, references to the Middle East express not only transregional solidarity but also multifarious orientations in inter and intra-religious relations within Indonesia. Among Indonesian Muslims, some orthodox Muslims’ orientations towards the Middle East as the birthplace of Islam are contested but also combined with indigenous Islamic traditions. Similar to these intra-Muslim frictions, members of Indonesia's Christian minority experience fissures in the expressions of local and global Christian identities. This article analyses how symbolic, social, and spatial boundaries are maintained and breached in transregional tourism from Indonesia to the Middle East.
{"title":"Breaching Boundaries in Muslim and Christian Tourism from Indonesia to Israel and Palestine","authors":"M. Lücking","doi":"10.1017/trn.2021.12","DOIUrl":"https://doi.org/10.1017/trn.2021.12","url":null,"abstract":"Abstract Studies on tourism and pilgrimage show that spatial mobility, including transregional travel, mostly confirms and strengthens tourists’ and pilgrims’ social identities and symbolic boundaries between Self and Other. However, in guided religious package tours from Indonesia to Israel and Palestine, experiences with spatial boundaries do affect the Muslim and Christian pilgrims, adding more nuances to socio-cultural boundary-making. This complex making and breaching of boundaries relates to inner-Indonesian religious dynamics. Among both Muslim and Christian Indonesians, references to the Middle East express not only transregional solidarity but also multifarious orientations in inter and intra-religious relations within Indonesia. Among Indonesian Muslims, some orthodox Muslims’ orientations towards the Middle East as the birthplace of Islam are contested but also combined with indigenous Islamic traditions. Similar to these intra-Muslim frictions, members of Indonesia's Christian minority experience fissures in the expressions of local and global Christian identities. This article analyses how symbolic, social, and spatial boundaries are maintained and breached in transregional tourism from Indonesia to the Middle East.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76731021","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 Although allegations of monastic financial embezzlement and sexual misconduct are the most frequent and outrageous monastic scandals reported in Thailand's media outlets, this article discusses a separate category of scandal I label ‘everyday scandals.’ This type of scandal describes the phenomenon of monks committing bodily transgressions, including inappropriate behaviours outside the temple and unacceptable presentations of the body. For Thai Buddhist laity, photos of monks taking trips to the mall and working out at a gym can be indicators that their religion is in decline. A proper male monastic body enacting acceptable behaviour signals the difference of the monastic life from the lay life, ensuring the efficacy of merit and ritual performance. The regulation of everyday monastic life is a fertile topic in Thai media. Because the Buddhist monastic institution is interconnected with the Thai nation-state, the male monastic body is a site of evaluation and critique. At stake is national Thai heritage and pride in Thailand's majority religion: Buddhism. Besides the strength of contemporary Thai Buddhism, everyday scandals also reveal continuity in the discourse of decline and anxiety over monastic behaviour, which began with the earliest Buddhist communities. The threat of Buddhism's decline is part of a continuum of debates within monastic texts and Buddhist history regarding proper monastic behaviours in public.
{"title":"Everyday Scandals: Regulating the Buddhist Monastic Body in Thai Media","authors":"Brooke Schedneck","doi":"10.1017/trn.2021.11","DOIUrl":"https://doi.org/10.1017/trn.2021.11","url":null,"abstract":"Abstract Although allegations of monastic financial embezzlement and sexual misconduct are the most frequent and outrageous monastic scandals reported in Thailand's media outlets, this article discusses a separate category of scandal I label ‘everyday scandals.’ This type of scandal describes the phenomenon of monks committing bodily transgressions, including inappropriate behaviours outside the temple and unacceptable presentations of the body. For Thai Buddhist laity, photos of monks taking trips to the mall and working out at a gym can be indicators that their religion is in decline. A proper male monastic body enacting acceptable behaviour signals the difference of the monastic life from the lay life, ensuring the efficacy of merit and ritual performance. The regulation of everyday monastic life is a fertile topic in Thai media. Because the Buddhist monastic institution is interconnected with the Thai nation-state, the male monastic body is a site of evaluation and critique. At stake is national Thai heritage and pride in Thailand's majority religion: Buddhism. Besides the strength of contemporary Thai Buddhism, everyday scandals also reveal continuity in the discourse of decline and anxiety over monastic behaviour, which began with the earliest Buddhist communities. The threat of Buddhism's decline is part of a continuum of debates within monastic texts and Buddhist history regarding proper monastic behaviours in public.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89454095","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 explores recent waves of Chinese mobility demonstrated by new Chinese emigrants working for private Chinese companies conducting transnational business in Thailand in general and Chiang Mai Province in particular. We use two case studies of international education centres and real estate for senior care businesses in Chiang Mai to discuss the flexibility of Chinese capitalism and argue that deploying intrapreneurs and cultivating entrepreneurial value for employees, professionals and co-partners in pursuit of transnational business are some of the more flexible strategies that China's private companies have employed in response to their new business lines and emerging market demand from both China and other parts of the globe. However, while the Chinese and Thai states have played an important role in facilitating and regulating business conducted in Thailand, transnational business is in an early stage, as demonstrated by the two case studies explored, and may not always proceed as expected.
{"title":"Transnationalizing Intrapreneurs and Entrepreneurial Values: Case Studies of Chinese Companies in Chiang Mai, Thailand","authors":"Aranya Siriphon, Jiangyu Li","doi":"10.1017/trn.2021.10","DOIUrl":"https://doi.org/10.1017/trn.2021.10","url":null,"abstract":"Abstract This article explores recent waves of Chinese mobility demonstrated by new Chinese emigrants working for private Chinese companies conducting transnational business in Thailand in general and Chiang Mai Province in particular. We use two case studies of international education centres and real estate for senior care businesses in Chiang Mai to discuss the flexibility of Chinese capitalism and argue that deploying intrapreneurs and cultivating entrepreneurial value for employees, professionals and co-partners in pursuit of transnational business are some of the more flexible strategies that China's private companies have employed in response to their new business lines and emerging market demand from both China and other parts of the globe. However, while the Chinese and Thai states have played an important role in facilitating and regulating business conducted in Thailand, transnational business is in an early stage, as demonstrated by the two case studies explored, and may not always proceed as expected.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":null,"pages":null},"PeriodicalIF":0.8,"publicationDate":"2021-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87879694","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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