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":"418 1","pages":"203 - 218"},"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":"20 1 1","pages":"127 - 144"},"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":"95 1","pages":"129 - 144"},"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":"20 1","pages":"173 - 187"},"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":"5 1","pages":"103 - 114"},"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}
Abstract This article presents an account of Faduma, a Somali woman currently living in Jakarta, Indonesia, in order to illustrate the creativity, resilience and adaptability required to make do as a refugee with little to no formal support in a rather hostile environment. For Faduma, Indonesia presents such an environment. As it offers no formal protection for asylum seekers and refugees and only tolerates their temporary presence without guaranteeing them any fundamental rights, such as the right to work, it can be characterised as a ‘deviant destination’ for refugees in search of durable and effective solutions. This article analyses Faduma's strategies, embedded in the macro-political context of forced migration, the Global North's externalised border policies, the absence of safe pathways, and the lack of proper refugee protection in Southeast Asia, for finding informal employment, attaining new skills and education, and forming strategic friendships with Indonesians and expatriates as a means of dealing with racism, exploitation and multifaceted precarity. We selected Faduma's case from amongst a number of encounters that we had with Somali refugees in Indonesia because of her extraordinary involvement with the Somali community. While the current toleration of refugee activities by Indonesian authorities enables refugees to survive in transit, we argue that such unintentional and informal protection is not a durable approach for larger groups of refugees enduring prolonged periods of waiting.
{"title":"Making Do: How a Somali Refugee Woman Experiences Social Mobility Amidst Precarity in Transit in Indonesia","authors":"Antje Missbach, Trish Cameron","doi":"10.1017/trn.2021.9","DOIUrl":"https://doi.org/10.1017/trn.2021.9","url":null,"abstract":"Abstract This article presents an account of Faduma, a Somali woman currently living in Jakarta, Indonesia, in order to illustrate the creativity, resilience and adaptability required to make do as a refugee with little to no formal support in a rather hostile environment. For Faduma, Indonesia presents such an environment. As it offers no formal protection for asylum seekers and refugees and only tolerates their temporary presence without guaranteeing them any fundamental rights, such as the right to work, it can be characterised as a ‘deviant destination’ for refugees in search of durable and effective solutions. This article analyses Faduma's strategies, embedded in the macro-political context of forced migration, the Global North's externalised border policies, the absence of safe pathways, and the lack of proper refugee protection in Southeast Asia, for finding informal employment, attaining new skills and education, and forming strategic friendships with Indonesians and expatriates as a means of dealing with racism, exploitation and multifaceted precarity. We selected Faduma's case from amongst a number of encounters that we had with Somali refugees in Indonesia because of her extraordinary involvement with the Somali community. While the current toleration of refugee activities by Indonesian authorities enables refugees to survive in transit, we argue that such unintentional and informal protection is not a durable approach for larger groups of refugees enduring prolonged periods of waiting.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"27 1","pages":"85 - 101"},"PeriodicalIF":0.8,"publicationDate":"2021-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79466603","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 Conventionally perceived as a geographical and civilisational periphery of the Muslim world, Indonesia has recently pursued an Islam-based diplomatic narrative that aims to promote itself as a model democratic Muslim-majority country, upholding religious pluralism and tolerance. This paper analyses the educational dimension of this Islamic soft power policy, which has been overlooked by the academic literature. It argues that the extroversion of Indonesian Islamic education—defined as the switch from an inward-looking perspective to a strategy of exporting this sector beyond Indonesia's borders, while upholding the narrative of its national distinctiveness—aims at fostering the authoritativeness of Indonesian Islam, enhancing the nation's standing within the Muslim world and, more broadly, bolstering the image of Indonesian Islam as inherently moderate and pluralist, which serves both domestic and foreign policy purposes. At the same time, extroversion seeks to legitimise local Islamic practices that have become increasingly challenged by external and, in particular, Wahhabi influences. By mapping out historical trajectories and current developments of the Indonesian Islamic educational sphere, we argue that future research on Indonesia's position within and relationship to the Muslim world—and particularly the country's Islamic soft power strategy—must consider Islamic educational institutes and their intellectual milieux as distinct actors in global religious and political competition.
{"title":"From Consumption to Production: The Extroversion of Indonesian Islamic Education","authors":"D. Allès, Amanda tho Seeth","doi":"10.1017/trn.2021.6","DOIUrl":"https://doi.org/10.1017/trn.2021.6","url":null,"abstract":"Abstract Conventionally perceived as a geographical and civilisational periphery of the Muslim world, Indonesia has recently pursued an Islam-based diplomatic narrative that aims to promote itself as a model democratic Muslim-majority country, upholding religious pluralism and tolerance. This paper analyses the educational dimension of this Islamic soft power policy, which has been overlooked by the academic literature. It argues that the extroversion of Indonesian Islamic education—defined as the switch from an inward-looking perspective to a strategy of exporting this sector beyond Indonesia's borders, while upholding the narrative of its national distinctiveness—aims at fostering the authoritativeness of Indonesian Islam, enhancing the nation's standing within the Muslim world and, more broadly, bolstering the image of Indonesian Islam as inherently moderate and pluralist, which serves both domestic and foreign policy purposes. At the same time, extroversion seeks to legitimise local Islamic practices that have become increasingly challenged by external and, in particular, Wahhabi influences. By mapping out historical trajectories and current developments of the Indonesian Islamic educational sphere, we argue that future research on Indonesia's position within and relationship to the Muslim world—and particularly the country's Islamic soft power strategy—must consider Islamic educational institutes and their intellectual milieux as distinct actors in global religious and political competition.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"38 1","pages":"145 - 161"},"PeriodicalIF":0.8,"publicationDate":"2021-05-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78662741","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 Hosting a sports mega-event strengthens connectivity with the world and provides opportunities to establish or increase networks and to build soft power. These events operate as hubs for the global flow of capital, people, knowledge and technology, and they perform important rituals and symbolic functions. In particular, they become coveted opportunities to enrich the soft power portfolio of governments or individual leaders. Despite its regional character, the Asian Games have developed into such a mega-event. In 2018 – only for the second time in the history of the Asian Games – Indonesia staged the event in Jakarta and Palembang. This paper scrutinises the ways in which Indonesia used or failed to use the Asian Games as a platform to increase the country's soft power and reputation and to strengthen intra-Asian connectivity. Three aspects serve as examples to assess Indonesia's soft power initiatives: (1) the “spirit of 1962”, (2) the host country's emergence on the Asian stage and (3) Indonesia's cooperation with other countries and intra-Asia connections in the context of the sports event. Examining the prominence of domestic politics reveals shortcomings and untapped potential. The analysis shows that the inward-looking foreign policy approach of the Jokowi administration limited the initiatives to increase Indonesian soft power and to establish and address Asian themes and debates; consequently, this approach downgraded the sports event to a tool to generate political capital for domestic affairs.
{"title":"Indonesia's Position in Asia: Increasing Soft Power and Connectivity through the 2018 Asian Games","authors":"Friederike Trotier","doi":"10.1017/trn.2020.12","DOIUrl":"https://doi.org/10.1017/trn.2020.12","url":null,"abstract":"Abstract Hosting a sports mega-event strengthens connectivity with the world and provides opportunities to establish or increase networks and to build soft power. These events operate as hubs for the global flow of capital, people, knowledge and technology, and they perform important rituals and symbolic functions. In particular, they become coveted opportunities to enrich the soft power portfolio of governments or individual leaders. Despite its regional character, the Asian Games have developed into such a mega-event. In 2018 – only for the second time in the history of the Asian Games – Indonesia staged the event in Jakarta and Palembang. This paper scrutinises the ways in which Indonesia used or failed to use the Asian Games as a platform to increase the country's soft power and reputation and to strengthen intra-Asian connectivity. Three aspects serve as examples to assess Indonesia's soft power initiatives: (1) the “spirit of 1962”, (2) the host country's emergence on the Asian stage and (3) Indonesia's cooperation with other countries and intra-Asia connections in the context of the sports event. Examining the prominence of domestic politics reveals shortcomings and untapped potential. The analysis shows that the inward-looking foreign policy approach of the Jokowi administration limited the initiatives to increase Indonesian soft power and to establish and address Asian themes and debates; consequently, this approach downgraded the sports event to a tool to generate political capital for domestic affairs.","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"80 1","pages":"81 - 97"},"PeriodicalIF":0.8,"publicationDate":"2021-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72851787","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 9 issue 1 Cover and Back matter","authors":"","doi":"10.1017/trn.2021.8","DOIUrl":"https://doi.org/10.1017/trn.2021.8","url":null,"abstract":"","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"43 1","pages":"b1 - b3"},"PeriodicalIF":0.8,"publicationDate":"2021-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88532947","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 9 issue 1 Cover and Front matter","authors":"","doi":"10.1017/trn.2021.7","DOIUrl":"https://doi.org/10.1017/trn.2021.7","url":null,"abstract":"","PeriodicalId":23341,"journal":{"name":"TRaNS: Trans -Regional and -National Studies of Southeast Asia","volume":"72 1","pages":"f1 - f3"},"PeriodicalIF":0.8,"publicationDate":"2021-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84159899","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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