Rainfed paddy fields cover a large area in Northeast Thailand. Rice production there is known to be highly variable, with generally low yields. With the Thai economy developing rapidly since the 1960s, an increasing number of farmers have sought employment in the non-farm sector. As a result, some worry that rice growing in this region might decline or even disappear. In reality, however, it continues to play an important role in ensuring basic food security to rural households. This study investigates technological advances in rice growing during this period of rapid economic growth in Don Daeng village using a dataset spanning approximately 50 years. The results indicate that farmers adopted small-scale agricultural machines, irrigation technologies, land consolidation, high-yielding varieties, chemical fertilizers, and the direct seeding method on their own initiative. These technologies and methods contributed to increasing rice yields and stabilizing production. They also appear to have substantially improved labor productivity, allowing farmers to pro-cure their main food supply from their paddy fields while earning an additional income from the off-farm sector, which could then be reinvested in agriculture. Thus, the interaction between these sectors is currently supporting small-scale rice production in peri-urban villages in Northeast Thailand.
{"title":"Improvement in Rainfed Rice Production during an Era of Rapid National Economic Growth: A Case Study of a Village in Northeast Thailand.","authors":"Kazuo Watanabe","doi":"10.20495/SEAS.6.2_293","DOIUrl":"https://doi.org/10.20495/SEAS.6.2_293","url":null,"abstract":"Rainfed paddy fields cover a large area in Northeast Thailand. Rice production there is known to be highly variable, with generally low yields. With the Thai economy developing rapidly since the 1960s, an increasing number of farmers have sought employment in the non-farm sector. As a result, some worry that rice growing in this region might decline or even disappear. In reality, however, it continues to play an important role in ensuring basic food security to rural households. This study investigates technological advances in rice growing during this period of rapid economic growth in Don Daeng village using a dataset spanning approximately 50 years. The results indicate that farmers adopted small-scale agricultural machines, irrigation technologies, land consolidation, high-yielding varieties, chemical fertilizers, and the direct seeding method on their own initiative. These technologies and methods contributed to increasing rice yields and stabilizing production. They also appear to have substantially improved labor productivity, allowing farmers to pro-cure their main food supply from their paddy fields while earning an additional income from the off-farm sector, which could then be reinvested in agriculture. Thus, the interaction between these sectors is currently supporting small-scale rice production in peri-urban villages in Northeast Thailand.","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"293-306"},"PeriodicalIF":0.4,"publicationDate":"2017-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.2_293","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43948396","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}
(ProQuest: ... denotes non-US-ASCII text omitted.)IntroductionIn rainfed rice fields in Northeast Thailand, only a single crop of rice is commonly planted in the rainy season. Moreover, the yield of rice is generally low, averaging 1.7 t/ha. The low productivity coupled with low and fluctuating prices and high input costs severely limits the profitability of rice production and keeps many farmers trapped in poverty. Cropping intensification through multiple cropping could be a way to increase productivity and boost rural incomes.In the past, multiple cropping was rarely practiced in Northeast Thailand due to the limited biophysical resources (e.g., low and erratic rainfall, infertile sandy soils, limited availability of surface water supplies, serious problem of insect pests, long duration of the rice crop) (Terd et al. 1976a; 1976b; 1978a; 1978b; Aran et al. 1977a; 1977b; 1977c; KKU-Ford Cropping System Project 1982; Rambo 1991; Viriya 2001). Even when experimental multiple cropping systems were agronomically successful, farmers did not adopt them (Vichain and Aran 1990), mostly due to social and economic constraints, including limited markets for crops, labor competition, and lack of capital and knowledge (Rigg 1985; Vichain and Aran 1990). Although the factors limiting the adoption of multiple cropping were well understood in the context of rainfed agriculture in the 1980s, the situation in the Northeast has undergone rapid change since then. The context for multiple cropping is now quite different from what it was in the past. Key changes include the widespread adoption of the drought-tolerant RD6 glutinous rice variety and use of diesel pumps to provide supplementary irrigation water from newly dug farm ponds, which have helped to stabilize rice yields in years of low rainfall. The resulting higher and more stable yields of glutinous rice have allowed farmers to plant a larger share of their land with non-glutinous KDML105, which is raised as a cash crop, providing rural households with a new source of income. Agricultural intensification is occurring to an extent unimaginable just a few years ago. Relying on remittances sent back to their families by migrant workers, as well as cash earned by engaging in off-farm employment in new factories and service jobs in local urban centers, Isan farmers have been rapidly adopting modern agricultural technology, including increased use of chemical fertilizers, pesticides, and farm machinery (Grandstaff et al. 2008). Multiple cropping and cultivation of high-value crops to supply growing urban markets are also more commonly practiced (Rambo 2012).In Khon Kaen Province, farmers now employ a variety of locally developed double cropping systems to grow cash crops after the rice harvest and thus raise farm incomes. Some farmers grow high-value vegetable crops after the rice harvest, such as Chinese radish (Patcharaporn and Orawan 2011), tomato for seed production (Prapatsorn and Wareerat 2010), glutinous c
{"title":"Multiple Cropping after the Rice Harvest in Rainfed Rice Cropping Systems in Khon Kaen Province, Northeast Thailand","authors":"A. Promkhambut, A. Rambo","doi":"10.20495/SEAS.6.2_325","DOIUrl":"https://doi.org/10.20495/SEAS.6.2_325","url":null,"abstract":"(ProQuest: ... denotes non-US-ASCII text omitted.)IntroductionIn rainfed rice fields in Northeast Thailand, only a single crop of rice is commonly planted in the rainy season. Moreover, the yield of rice is generally low, averaging 1.7 t/ha. The low productivity coupled with low and fluctuating prices and high input costs severely limits the profitability of rice production and keeps many farmers trapped in poverty. Cropping intensification through multiple cropping could be a way to increase productivity and boost rural incomes.In the past, multiple cropping was rarely practiced in Northeast Thailand due to the limited biophysical resources (e.g., low and erratic rainfall, infertile sandy soils, limited availability of surface water supplies, serious problem of insect pests, long duration of the rice crop) (Terd et al. 1976a; 1976b; 1978a; 1978b; Aran et al. 1977a; 1977b; 1977c; KKU-Ford Cropping System Project 1982; Rambo 1991; Viriya 2001). Even when experimental multiple cropping systems were agronomically successful, farmers did not adopt them (Vichain and Aran 1990), mostly due to social and economic constraints, including limited markets for crops, labor competition, and lack of capital and knowledge (Rigg 1985; Vichain and Aran 1990). Although the factors limiting the adoption of multiple cropping were well understood in the context of rainfed agriculture in the 1980s, the situation in the Northeast has undergone rapid change since then. The context for multiple cropping is now quite different from what it was in the past. Key changes include the widespread adoption of the drought-tolerant RD6 glutinous rice variety and use of diesel pumps to provide supplementary irrigation water from newly dug farm ponds, which have helped to stabilize rice yields in years of low rainfall. The resulting higher and more stable yields of glutinous rice have allowed farmers to plant a larger share of their land with non-glutinous KDML105, which is raised as a cash crop, providing rural households with a new source of income. Agricultural intensification is occurring to an extent unimaginable just a few years ago. Relying on remittances sent back to their families by migrant workers, as well as cash earned by engaging in off-farm employment in new factories and service jobs in local urban centers, Isan farmers have been rapidly adopting modern agricultural technology, including increased use of chemical fertilizers, pesticides, and farm machinery (Grandstaff et al. 2008). Multiple cropping and cultivation of high-value crops to supply growing urban markets are also more commonly practiced (Rambo 2012).In Khon Kaen Province, farmers now employ a variety of locally developed double cropping systems to grow cash crops after the rice harvest and thus raise farm incomes. Some farmers grow high-value vegetable crops after the rice harvest, such as Chinese radish (Patcharaporn and Orawan 2011), tomato for seed production (Prapatsorn and Wareerat 2010), glutinous c","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"325-338"},"PeriodicalIF":0.4,"publicationDate":"2017-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.2_325","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43953104","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}
Rural Northeast Thailand has been undergoing rapid change in recent years, a pro cess that can be referred to as an “agrarian transformation.” This transformation involves a major restructuring of agriculture from being subsistence oriented to market oriented. It also involves concomitant changes in all components of the agricultural system, including technology, economic orientation, social relations, and cultural values. This paper presents a review of a large volume of recent research on several key dimensions of the agrarian transformation: (1) agricultural intensification, diversification, and specialization; (2) technological change and the continuing role of traditional technology in rural life; (3) the epidemiological tran sition and changes in health and disease risks; and (4) social system changes, including in the nature of ruralurban interactions, population structure, household composition and livelihood systems, community social organization, and cultural values and aspirations. aggravate the specifically political dimensions of the problem. By raising villagers’ income levels within the traditional economic framework, by making life easier and more comfortable for the rural villager, the levels of aspirations among young men are also likely to rise, and the means of achieving such aspirations—e.g., freedom from poverty, better educational facilities—will be avail able. Thus, more young men are likely to want to achieve social status outside of the rural village and outside of the peasant style of life. But most plans for development of the Northeast do not seem to take into account the possibility of such an increase in aspiration, for Northeastern villagers are viewed as an undifferentiated mass with common commitments to a peasant style of life. Unless efforts are made to keep channels of mobility open, and to expand them, we are likely to find a crucial segment of the Northeastern population thwarted in their aspirations—perhaps an easy prey to those who might offer alternative commitments and alternative opportunities for status achievement. ( ibid. , 377–378)
{"title":"The Agrarian Transformation in Northeastern Thailand: A Review of Recent Research","authors":"A. Rambo","doi":"10.20495/SEAS.6.2_211","DOIUrl":"https://doi.org/10.20495/SEAS.6.2_211","url":null,"abstract":"Rural Northeast Thailand has been undergoing rapid change in recent years, a pro cess that can be referred to as an “agrarian transformation.” This transformation involves a major restructuring of agriculture from being subsistence oriented to market oriented. It also involves concomitant changes in all components of the agricultural system, including technology, economic orientation, social relations, and cultural values. This paper presents a review of a large volume of recent research on several key dimensions of the agrarian transformation: (1) agricultural intensification, diversification, and specialization; (2) technological change and the continuing role of traditional technology in rural life; (3) the epidemiological tran sition and changes in health and disease risks; and (4) social system changes, including in the nature of ruralurban interactions, population structure, household composition and livelihood systems, community social organization, and cultural values and aspirations. aggravate the specifically political dimensions of the problem. By raising villagers’ income levels within the traditional economic framework, by making life easier and more comfortable for the rural villager, the levels of aspirations among young men are also likely to rise, and the means of achieving such aspirations—e.g., freedom from poverty, better educational facilities—will be avail able. Thus, more young men are likely to want to achieve social status outside of the rural village and outside of the peasant style of life. But most plans for development of the Northeast do not seem to take into account the possibility of such an increase in aspiration, for Northeastern villagers are viewed as an undifferentiated mass with common commitments to a peasant style of life. Unless efforts are made to keep channels of mobility open, and to expand them, we are likely to find a crucial segment of the Northeastern population thwarted in their aspirations—perhaps an easy prey to those who might offer alternative commitments and alternative opportunities for status achievement. ( ibid. , 377–378)","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"211-245"},"PeriodicalIF":0.4,"publicationDate":"2017-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.2_211","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49254884","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}
The Yudhoyono Presidency: Indonesia's Decade of Stability and Stagnation Edward Aspinall, Marcus Mietzner, and Dirk Tomsa, eds. Singapore: Institute of Southeast Asian Studies, 2015, 362pp.A Decade of Missed OpportunitiesThe Yudhoyono Presidency: Indonesia's Decade of Stability and Stagnation is a collection of papers that were presented at the annual Indonesia Update conference at the Australian National University in 2014 and edited by three Indonesianists: Edward Aspinall, Marcus Mietzner, and Dirk Tomsa. The volume's aim is to understand the presidency of Susilo Bambang Yudhoyono (SBY, as he is called in Bahasa Indonesia) between 2004 and 2014. SBY was the first president elected through the democratic means of direct election in 2004. He was subsequently reelected in 2009, making him the first reelected president in democratic Indonesia. The Indonesian experience of directly electing a president in 2004 and 2009 was a watershed in the country's modern history.This book emphasizes the personality of SBY to evaluate his terms as president of Indonesia. The most visible feature of SBY's personality was that he "was a peragu-a hesitator or vacillator who took care to avoid political controversy that he was rarely able to take decisive policy action" (p. 3), as described by the editors of the book. They also depict SBY as a moderating president, which means that "he viewed himself as leading a polity and a society characterized by deep divisions and he believed that his most important role was to moderate these divisions by mediating between the conflicting forces and interests to which they give rise" (p. 4). For some scholars this approach offers the possibility of writing about the positive impact of the stability offered by the SBY presidency over a 10-year period. This judgment is correct, especially when located in the broader context of Indonesian politics after the Reformasi (Reform), which started in 1998 and led to many social conflicts and deep divisions within both the polity and society.However, by prioritizing stability and harmony, SBY also allowed himself to miss important economic opportunities that were provided by a commodities boom. How were these opportunities missed? It seems that SBY was reluctant to take on difficult policies because they would likely bring about open confrontation in society, and also with voters. Some of this book's contributors discuss these policies, suggesting that SBY did not take decisive action on issues such as social welfare and human rights and that this inaction can be traced to his personality.Another obstacle that confronted SBY was the decentralization policies adopted by President Habibie in 1999. These policies eliminated the hierarchical relationship that had existed between the central and local governments under Suharto's New Order. This hierarchy had allowed Suharto to monitor and control governors and mayors or regents, which also meant that he had the power to control policies as far
{"title":"Edward Aspinall, Marcus Mietzner, and Dirk Tomsa, eds. The Yudhoyono Presidency: Indonesia’s Decade of Stability and Stagnation","authors":"Wahyu Prasetyawan","doi":"10.20495/SEAS.6.1_192","DOIUrl":"https://doi.org/10.20495/SEAS.6.1_192","url":null,"abstract":"The Yudhoyono Presidency: Indonesia's Decade of Stability and Stagnation Edward Aspinall, Marcus Mietzner, and Dirk Tomsa, eds. Singapore: Institute of Southeast Asian Studies, 2015, 362pp.A Decade of Missed OpportunitiesThe Yudhoyono Presidency: Indonesia's Decade of Stability and Stagnation is a collection of papers that were presented at the annual Indonesia Update conference at the Australian National University in 2014 and edited by three Indonesianists: Edward Aspinall, Marcus Mietzner, and Dirk Tomsa. The volume's aim is to understand the presidency of Susilo Bambang Yudhoyono (SBY, as he is called in Bahasa Indonesia) between 2004 and 2014. SBY was the first president elected through the democratic means of direct election in 2004. He was subsequently reelected in 2009, making him the first reelected president in democratic Indonesia. The Indonesian experience of directly electing a president in 2004 and 2009 was a watershed in the country's modern history.This book emphasizes the personality of SBY to evaluate his terms as president of Indonesia. The most visible feature of SBY's personality was that he \"was a peragu-a hesitator or vacillator who took care to avoid political controversy that he was rarely able to take decisive policy action\" (p. 3), as described by the editors of the book. They also depict SBY as a moderating president, which means that \"he viewed himself as leading a polity and a society characterized by deep divisions and he believed that his most important role was to moderate these divisions by mediating between the conflicting forces and interests to which they give rise\" (p. 4). For some scholars this approach offers the possibility of writing about the positive impact of the stability offered by the SBY presidency over a 10-year period. This judgment is correct, especially when located in the broader context of Indonesian politics after the Reformasi (Reform), which started in 1998 and led to many social conflicts and deep divisions within both the polity and society.However, by prioritizing stability and harmony, SBY also allowed himself to miss important economic opportunities that were provided by a commodities boom. How were these opportunities missed? It seems that SBY was reluctant to take on difficult policies because they would likely bring about open confrontation in society, and also with voters. Some of this book's contributors discuss these policies, suggesting that SBY did not take decisive action on issues such as social welfare and human rights and that this inaction can be traced to his personality.Another obstacle that confronted SBY was the decentralization policies adopted by President Habibie in 1999. These policies eliminated the hierarchical relationship that had existed between the central and local governments under Suharto's New Order. This hierarchy had allowed Suharto to monitor and control governors and mayors or regents, which also meant that he had the power to control policies as far","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"192-196"},"PeriodicalIF":0.4,"publicationDate":"2017-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.1_192","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42416548","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}
This article attempts to explore the controversy surrounding eigendom land (land owned under colonial state management rights) in Surabaya and its relations with the enforcement of the Basic Principles of Agrarian Law (BAL), in an effort to realize the ideals of the Republic of Indonesia—justice and prosperity for all people. The enactment of the BAL, which independently regulated land tenure and ownership, was a milestone in the autonomy of postcolonial Indonesia. One of the effects of the law was agrarian reform, which led to most eigendom land becoming tanah negara, or state-controlled land. This eigendom land has been used for public housing, though some consider such usage to deviate from the BAL. In recent years, the issue has led to conflict between settlers of eigendom land and the municipal government of Surabaya. This article concludes that the existence of eigendom land in the postcolonial era is a reality and its impact can be seen in the form of residents being driven to oppose the government. If the law were consistent with the BAL, there would be no land with eigendom status in Indonesia. The best hope for achieving justice and welfare for the people of Indonesia, in accordance with the goals of agrarian reform, is to convert the status of all eigendom land to the types of land rights determined by BAL.
{"title":"Conflict over Landownership in the Postcolonial Era : The Case of Eigendom Land in Surabaya","authors":"Sukaryanto","doi":"10.20495/SEAS.6.1_63","DOIUrl":"https://doi.org/10.20495/SEAS.6.1_63","url":null,"abstract":"This article attempts to explore the controversy surrounding eigendom land (land owned under colonial state management rights) in Surabaya and its relations with the enforcement of the Basic Principles of Agrarian Law (BAL), in an effort to realize the ideals of the Republic of Indonesia—justice and prosperity for all people. The enactment of the BAL, which independently regulated land tenure and ownership, was a milestone in the autonomy of postcolonial Indonesia. One of the effects of the law was agrarian reform, which led to most eigendom land becoming tanah negara, or state-controlled land. This eigendom land has been used for public housing, though some consider such usage to deviate from the BAL. In recent years, the issue has led to conflict between settlers of eigendom land and the municipal government of Surabaya. This article concludes that the existence of eigendom land in the postcolonial era is a reality and its impact can be seen in the form of residents being driven to oppose the government. If the law were consistent with the BAL, there would be no land with eigendom status in Indonesia. The best hope for achieving justice and welfare for the people of Indonesia, in accordance with the goals of agrarian reform, is to convert the status of all eigendom land to the types of land rights determined by BAL.","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"63-94"},"PeriodicalIF":0.4,"publicationDate":"2017-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.1_63","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43364131","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":"Frédéric Bourdier, Maxime Boutry, Jacques Ivanoff, and Olivier Ferrari. From Padi States to Commercial States: Reflections on Identity and the Social Construction Space in the Borderlands of Cambodia, Vietnam, Thailand and Myanmar","authors":"Chuan Yean Soon","doi":"10.20495/SEAS.6.1_201","DOIUrl":"https://doi.org/10.20495/SEAS.6.1_201","url":null,"abstract":"","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"201-204"},"PeriodicalIF":0.4,"publicationDate":"2017-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.1_201","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43717896","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}
For a number of scholars, syncretism as an analytical approach to a group’s or an individual’s religiosity has several shortcomings. Denoting the mixture of tenets or practices belonging to different traditions, syncretism presupposes a clearly demarcated boundary between the syncretized traditions (McDaniel 2011, 17). It also implies scholarly wrought labels and categories, which are hardly shared by the people whose religiosity becomes the subject of academic scrutiny (Tambiah 1970, 42; T. G. Kirsch 2004, 706). In this paper I demonstrate that despite its short comings, syncretism can be employed to expound vernacular Thai Buddhism, whose heterogeneous composition has been argued to be “beyond syncretism” (Pattana 2005, 461). Ethnographic cases presented in this paper reveal that several Thai Buddhists, noting a dissonance between the doctrine of karma and the belief in magic, differentiate Buddhist from nonBuddhist elements. The rationalization they employ to resolve this dissonance is a syncretistic activity that renders their multi farious religiosity internally consistent and meaningful. These cases challenge the assumption that syncretism is inapplicable to the highly diversified and hybrid ways Thai Buddhists observe their faith since they neither draw the boundary between diverse religious tenets and customs nor adhere to a single orthodox ideal. in vases or other proper containers on the floor. Spirit altars in their symbolic and physical sense bring together deities from diverse backgrounds and origins; the altar is the sacred site where the religious hybridization of popular beliefs actually takes its concrete, collective form. (Pattana 2005, 484)
对于一些学者来说，融合论作为一种分析群体或个人宗教信仰的方法有一些缺点。“融合”指的是属于不同传统的信条或实践的混合，它预设了融合传统之间明确划分的边界(McDaniel 2011,17)。它也暗示了学术上的标签和类别，这些标签和类别几乎不为那些宗教信仰成为学术审查主题的人所共享(Tambiah 1970,42;T. G. Kirsch 2004,706)。在本文中，我证明了尽管有其缺点，但融合主义可以用来阐述泰国本土佛教，其异质成分被认为是“超越融合主义”(Pattana 2005,461)。本文中提出的民族志案例表明，一些泰国佛教徒注意到因果报应学说与魔法信仰之间的不和谐，将佛教与非佛教元素区分开来。他们用来解决这种不和谐的理性化是一种综合活动，使他们的多元宗教信仰在内部保持一致和有意义。这些案例挑战了一种假设，即融合主义不适用于泰国佛教徒高度多样化和混合的信仰方式，因为他们既不划定各种宗教教义和习俗之间的界限，也不坚持单一的正统理想。放在地上的花瓶或其他合适的容器里。精神祭坛在其象征意义和物质意义上汇集了来自不同背景和起源的神;祭坛是一个神圣的场所，在这里，各种流行信仰的宗教杂交实际上采取了具体的、集体的形式。(Pattana 2005,484)
{"title":"Karma versus Magic: Dissonance and Syncretism in Vernacular Thai Buddhism","authors":"Kanya Wattanagun","doi":"10.20495/SEAS.6.1_115","DOIUrl":"https://doi.org/10.20495/SEAS.6.1_115","url":null,"abstract":"For a number of scholars, syncretism as an analytical approach to a group’s or an individual’s religiosity has several shortcomings. Denoting the mixture of tenets or practices belonging to different traditions, syncretism presupposes a clearly demarcated boundary between the syncretized traditions (McDaniel 2011, 17). It also implies scholarly wrought labels and categories, which are hardly shared by the people whose religiosity becomes the subject of academic scrutiny (Tambiah 1970, 42; T. G. Kirsch 2004, 706). In this paper I demonstrate that despite its short comings, syncretism can be employed to expound vernacular Thai Buddhism, whose heterogeneous composition has been argued to be “beyond syncretism” (Pattana 2005, 461). Ethnographic cases presented in this paper reveal that several Thai Buddhists, noting a dissonance between the doctrine of karma and the belief in magic, differentiate Buddhist from nonBuddhist elements. The rationalization they employ to resolve this dissonance is a syncretistic activity that renders their multi farious religiosity internally consistent and meaningful. These cases challenge the assumption that syncretism is inapplicable to the highly diversified and hybrid ways Thai Buddhists observe their faith since they neither draw the boundary between diverse religious tenets and customs nor adhere to a single orthodox ideal. in vases or other proper containers on the floor. Spirit altars in their symbolic and physical sense bring together deities from diverse backgrounds and origins; the altar is the sacred site where the religious hybridization of popular beliefs actually takes its concrete, collective form. (Pattana 2005, 484)","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"115-137"},"PeriodicalIF":0.4,"publicationDate":"2017-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.1_115","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43281319","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}
Nipaporn Ratchatapattanakul, Kazuya Watanabe, Y. Okamoto, Y. Kono
(ProQuest: ... denotes non-US-ASCII text omitted.)IntroductionCoastal aquaculture around Bandon Bay, in Surat Thani Province of Southern Thailand, developed in the context of state development projects implemented as part of the government's anti-Communism policies. The government further promoted intensive aquaculture when neighboring countries declared a 200-nautical-mile exclusive economic zone off their coasts at the end of the 1970s.11 Since then, the Bay has become the main aquaculture area of Thailand and, according to 2000-04 aquaculture production statistics, one of the most concentrated aquaculture areas in Southeast Asia (Campbell 2011, 31). The main products of the Bay can be divided into two groups according to the method and area of cultivation. The first is intensive cultivation of marine shrimp, or prawns, in ponds constructed on land along the riversides and coast. Production depends on these controlled and artificial settings in order to ensure a stable supply for the export market. The second is extensive aquaculture in natural marine settings that relies not only on the local climate and water quality but also on natural food organisms (ibid., 6). In Bandon Bay, this extensive aquaculture includes the cultivation of blood cockles (hoi kraeng, Anadara nodifera, Anadaragranosa), oysters (hoi takrom, hoi nangrom), and green mussels (hoi maeng phu).Pond cultivation of shrimp accounted for more than half of the total aquaculture area in Bandon Bay during 2000-10 (Fig. 1). Blood cockle production was ranked second after shrimp.2) Unlike shrimp cultivation, which is an export-oriented industry, blood cockles are produced mainly for the domestic market. Although Surat Thani has a significant share of the domestic market, blood cockles are not a major product for the province,3 and the government does not consider it significant because it is not an export product. As cockle cultivation relies heavily on local climate and water quality, cockle farmers have to adapt farm management to minimize the risks from climate variability and pollu tion. They have expanded their farms 3 kilometers out from the shore into areas outside the zone legally approved by the government. This expansion has challenged the marine usage rights of poor local fishermen, as rich local fishermen are able to illegally convert common marine areas into their own private assets thanks to their political influence. As a result, conflicts between artisanal fishermen and blood cockle farmers over the use of resources have repeatedly erupted in recent years, not only in Bandon Bay but also in the Bay of Pattani and Phetchaburi Province.Studies on the development of coastal aquaculture in Thailand focus primarily on conflicts over coastal resource management. Thai academicians pay attention to the ways in which sociocultural norms of local communities can enhance the roles of local actors in dealing with resource conflicts. This analysis framework gained popularity as a t
{"title":"Living under the State and Storms: The History of Blood Cockle Aquaculture in Bandon Bay, Thailand","authors":"Nipaporn Ratchatapattanakul, Kazuya Watanabe, Y. Okamoto, Y. Kono","doi":"10.20495/SEAS.6.1_3","DOIUrl":"https://doi.org/10.20495/SEAS.6.1_3","url":null,"abstract":"(ProQuest: ... denotes non-US-ASCII text omitted.)IntroductionCoastal aquaculture around Bandon Bay, in Surat Thani Province of Southern Thailand, developed in the context of state development projects implemented as part of the government's anti-Communism policies. The government further promoted intensive aquaculture when neighboring countries declared a 200-nautical-mile exclusive economic zone off their coasts at the end of the 1970s.11 Since then, the Bay has become the main aquaculture area of Thailand and, according to 2000-04 aquaculture production statistics, one of the most concentrated aquaculture areas in Southeast Asia (Campbell 2011, 31). The main products of the Bay can be divided into two groups according to the method and area of cultivation. The first is intensive cultivation of marine shrimp, or prawns, in ponds constructed on land along the riversides and coast. Production depends on these controlled and artificial settings in order to ensure a stable supply for the export market. The second is extensive aquaculture in natural marine settings that relies not only on the local climate and water quality but also on natural food organisms (ibid., 6). In Bandon Bay, this extensive aquaculture includes the cultivation of blood cockles (hoi kraeng, Anadara nodifera, Anadaragranosa), oysters (hoi takrom, hoi nangrom), and green mussels (hoi maeng phu).Pond cultivation of shrimp accounted for more than half of the total aquaculture area in Bandon Bay during 2000-10 (Fig. 1). Blood cockle production was ranked second after shrimp.2) Unlike shrimp cultivation, which is an export-oriented industry, blood cockles are produced mainly for the domestic market. Although Surat Thani has a significant share of the domestic market, blood cockles are not a major product for the province,3 and the government does not consider it significant because it is not an export product. As cockle cultivation relies heavily on local climate and water quality, cockle farmers have to adapt farm management to minimize the risks from climate variability and pollu tion. They have expanded their farms 3 kilometers out from the shore into areas outside the zone legally approved by the government. This expansion has challenged the marine usage rights of poor local fishermen, as rich local fishermen are able to illegally convert common marine areas into their own private assets thanks to their political influence. As a result, conflicts between artisanal fishermen and blood cockle farmers over the use of resources have repeatedly erupted in recent years, not only in Bandon Bay but also in the Bay of Pattani and Phetchaburi Province.Studies on the development of coastal aquaculture in Thailand focus primarily on conflicts over coastal resource management. Thai academicians pay attention to the ways in which sociocultural norms of local communities can enhance the roles of local actors in dealing with resource conflicts. This analysis framework gained popularity as a t","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"3-30"},"PeriodicalIF":0.4,"publicationDate":"2017-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.1_3","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47285331","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}
PrefaceThis research focuses on how the Indonesian Theosophical Society (ITS) during the pre-independence period (1900-40) spread its ideas on religious pluralism in appreciation of Indonesia's multireligious and multicultural society. This research is important for the following reasons. First, ITS is possibly the first "society" to have introduced a model of religious studies in Indonesia with an inclusive-pluralist character. This was achieved by emphasizing an esoteric approach and by recognizing and exploring the exoteric and esoteric aspects of religions. As ". . . no statement about a religion is valid unless it can be acknowledged by that religion's believers" (Smith 1959), ITS tried to learn these aspects directly from scholars or religious leaders of the religions being researched. This model of study was followed by Professor Mukti Ali when establishing the department of Comparative Religion at PTAIN (Perguruan Tinggi Agama Islam, Islamic Higher Education), Yogyakarta, in 1961 (see Bahri 2014).Second, if one looks at the role of Dirk van Hinloopen Labberton as a figure of the politics of Association and a key figure of ITS or the president of Nederlandsch Indische Theosofische Vereniging (NITY),11 who always called upon Theosophical Society members to "cooperate" with the Dutch colonial authorities, one may assume that ITS was used as a means of "ethical politics" of the Dutch colonial authorities to stifle the resistance of Indonesians (believers). However, one cannot ignore the significant role of ITS at that time in managing "multireligious and cultural education." ITS members periodically gathered to discuss religious doctrines at lodges (loji). There were lodges in Buitenzorg (Bogor), Batavia, Cirebon, Bandung, Pasuruan, Semarang, Purwokerto, Pekalongan, Wonogiri, Surabaya, and probably in most of the small and big towns on Java. Periodically, they published Theosophical magazines that contained about 85 percent of living religions and beliefs in the archipelago. Apparently, instead of one of the objectives of Theosophy itself, namely, "to form the nucleus of a universal brotherhood of mankind," Theosophy members also realize that diversity and differences among the Nusantara people lead to conflicts; that is why they lean toward the ideas of pluralism, harmony, and the "common word" of religions.Third, in dealing with the awakening of nationalism in conventional Indonesian historiography, historians refer to movements such as Boedi Oetomo (BO), Indische Partij, Jong Islamische Bond, Jong Java, Jong Soematra, Jong Ambon, and similar organizations, but religious organizations are rarely ever mentioned as part of the awakening. However, it may be noted that while Islamic organizations such as Muhammadiyah (1912) and NU (Nahdlatul Ulama, 1926) were involved at the lower level, ITS was involved on an elite level in the propagation of nationalism in the era of revolution. Thus, BO and their fellows are to be seen as participants in thi
本研究聚焦于印度尼西亚神智学会(ITS)在独立前时期(1900- 1940)如何在印尼多元宗教和多元文化社会中传播其宗教多元主义思想。这项研究很重要，原因如下。首先，ITS可能是第一个在印尼引入具有包容性多元特征的宗教研究模式的“社会”。这是通过强调一种深奥的方法，通过认识和探索宗教的开放和深奥的方面来实现的。作为“……没有任何关于宗教的陈述是有效的，除非它能被该宗教的信徒承认”(Smith 1959)， ITS试图直接从被研究宗教的学者或宗教领袖那里学习这些方面。1961年，Mukti Ali教授在日惹的PTAIN (Perguruan Tinggi Agama Islam，伊斯兰高等教育)建立比较宗教系时遵循了这一研究模式(见Bahri 2014)。其次，如果将Dirk van Hinloopen Labberton作为协会政治人物和ITS的关键人物或Nederlandsch Indische Theosofische Vereniging (NITY)主席11的角色看作是ITS被用作荷兰殖民当局“伦理政治”的手段，以扼杀印度尼西亚人(信徒)的抵抗。然而，我们不能忽视ITS在当时管理“多宗教和文化教育”方面的重要作用。ITS成员定期聚集在分会(loji)讨论宗教教义。在Buitenzorg(茂物)、Batavia、Cirebon、万隆、Pasuruan、三宝垄、Purwokerto、Pekalongan、Wonogiri、泗水，可能在爪哇岛的大多数大小城镇都有旅馆。他们定期出版神智学杂志，其中包含了该群岛85%的现存宗教和信仰。显然，神智学本身的目标之一，即“形成人类普遍兄弟情谊的核心”，神智学成员也意识到努桑塔拉人之间的多样性和差异会导致冲突;这就是为什么他们倾向于多元主义、和谐和宗教“共同语言”的思想。第三，在处理传统印尼史学中民族主义的觉醒时，历史学家提到了Boedi Oetomo (BO)、Indische Partij、Jong Islamische Bond、Jong Java、Jong Soematra、Jong Ambon等运动，以及类似的组织，但宗教组织很少被提及作为觉醒的一部分。然而，值得注意的是，伊斯兰教组织如Muhammadiyah(1912年)和NU (Nahdlatul Ulama, 1926年)是在较低的层次上参与的，而ITS则是在革命时代的精英层面上参与了民族主义的传播。因此，总干事和他们的同事将被视为这一过程的中层参与者。关于印尼神智运动的研究包括Iskandar Nugraha(2001)的《First》、《Mengikis Batas Timur & Barat:民政党神智与印尼民族主义》。这部作品于2011年以《Teosofi，民族主义与精英现代印尼》为题重印。它突出了两个重要方面:1901年至1933年ITS的历史、存在和发展;以及神智学运动对现代印尼民族主义的影响。Nugraha展示了有多少印尼学生通过TS找到了自己的身份认同，经历了共同的命运，并迫切地想要找到作为一个民族的自我意识。这项工作最重要的贡献是TS运动对印尼民族主义的觉醒做出了巨大贡献(Nugraha 2011,76, 88)。《神圣智慧的政治:1857-1947年印度尼西亚和南亚的通神论与劳工、民族和妇女运动》(赫尔曼·阿里杰·奥斯卡·德·托勒纳雷1996年著)是另一部重要著作。…
{"title":"Indonesian Theosophical Society (1900–40) and the Idea of Religious Pluralism","authors":"M. Bahri","doi":"10.20495/SEAS.6.1_139","DOIUrl":"https://doi.org/10.20495/SEAS.6.1_139","url":null,"abstract":"PrefaceThis research focuses on how the Indonesian Theosophical Society (ITS) during the pre-independence period (1900-40) spread its ideas on religious pluralism in appreciation of Indonesia's multireligious and multicultural society. This research is important for the following reasons. First, ITS is possibly the first \"society\" to have introduced a model of religious studies in Indonesia with an inclusive-pluralist character. This was achieved by emphasizing an esoteric approach and by recognizing and exploring the exoteric and esoteric aspects of religions. As \". . . no statement about a religion is valid unless it can be acknowledged by that religion's believers\" (Smith 1959), ITS tried to learn these aspects directly from scholars or religious leaders of the religions being researched. This model of study was followed by Professor Mukti Ali when establishing the department of Comparative Religion at PTAIN (Perguruan Tinggi Agama Islam, Islamic Higher Education), Yogyakarta, in 1961 (see Bahri 2014).Second, if one looks at the role of Dirk van Hinloopen Labberton as a figure of the politics of Association and a key figure of ITS or the president of Nederlandsch Indische Theosofische Vereniging (NITY),11 who always called upon Theosophical Society members to \"cooperate\" with the Dutch colonial authorities, one may assume that ITS was used as a means of \"ethical politics\" of the Dutch colonial authorities to stifle the resistance of Indonesians (believers). However, one cannot ignore the significant role of ITS at that time in managing \"multireligious and cultural education.\" ITS members periodically gathered to discuss religious doctrines at lodges (loji). There were lodges in Buitenzorg (Bogor), Batavia, Cirebon, Bandung, Pasuruan, Semarang, Purwokerto, Pekalongan, Wonogiri, Surabaya, and probably in most of the small and big towns on Java. Periodically, they published Theosophical magazines that contained about 85 percent of living religions and beliefs in the archipelago. Apparently, instead of one of the objectives of Theosophy itself, namely, \"to form the nucleus of a universal brotherhood of mankind,\" Theosophy members also realize that diversity and differences among the Nusantara people lead to conflicts; that is why they lean toward the ideas of pluralism, harmony, and the \"common word\" of religions.Third, in dealing with the awakening of nationalism in conventional Indonesian historiography, historians refer to movements such as Boedi Oetomo (BO), Indische Partij, Jong Islamische Bond, Jong Java, Jong Soematra, Jong Ambon, and similar organizations, but religious organizations are rarely ever mentioned as part of the awakening. However, it may be noted that while Islamic organizations such as Muhammadiyah (1912) and NU (Nahdlatul Ulama, 1926) were involved at the lower level, ITS was involved on an elite level in the propagation of nationalism in the era of revolution. Thus, BO and their fellows are to be seen as participants in thi","PeriodicalId":42525,"journal":{"name":"Southeast Asian Studies","volume":"6 1","pages":"139-165"},"PeriodicalIF":0.4,"publicationDate":"2017-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.20495/SEAS.6.1_139","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48868573","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：