In 2001, the famous Hollywood actress, Angelina Jolie, visited Cambodia whilst she was featuring in her latest box-office film, Tomb Raider. Whilst in Cambodia, Angelina fell in love with a seven month old baby. A year later, Angelina returned and officially adopted a baby named Maddox. Angelina has since admitted that she had no desire to have children before meeting Maddox, and meeting with the children at a school in Cambodia. Angelina is now a mother of six, with three of her children having been adopted.
Have you ever been to Borobudur during Waisak? Or went to Thailand and saw a lot of shops which provide the needs of the monks? Usually you need to provide extra money in your wallet.
Yes, the religion rituals and cultural tradition now have been used by the business people to get bigger profit under the pretext of culture-based tourism. Several places of religion rituals implement a system of admission, or the use of religious attributes that require us to pay the rent. In addition, the economic effects also be felt by its surroundings, like foods business and parking. These are what commonly called commodifications, which come from the words commodity and modification. Most of the experts in contemporary usage, define commodities as any goods or services associated with capitalist production and can be found as a result of the growth of capitalism, this is the inheritance of Karl Marx and the early political economy (Appadurai, 1986). Along with Karl Marx, Greenwood (1977) also stated that everything that is sold is assumed as a commodity, including culture. Modification means changing. If it merged with the meaning of commodity, commodification means changing a stuff to become economical commodity. Shepherd (2002) stated that along with the increasing demand of tourism, commodification of culture cannot be avoided because the tourists want to feel different cultural experience as theirs. The debate is warmly discussed by the public and cultural and religion observers.
One of the consequences of diversity in Southeast Asia is the emergence of many dynamic and never-ending questions to discuss. One question that keeps us thinking is, how does this region survive with hundreds of local beliefs and at the same time apply public policies regarding religious rules? Dr. Dicky Sofjan discussed the answers to this question in the SEA Talks # 8 discussion, on the afternoon of Thursday, June 16, 2016. In his presentation, Dr. Dicky explained that the logic of religion in society is often different from public policy. This can not be separated from the influence of the democratic system adopted by almost all countries in Southeast Asia. According to him, the application of democracy raises the existence of unintended consequences, as well as the phenomenon of abuse of laws, decentralization that causes inequality, and also multi-interpretation of the beliefs of one group. On the other hand, the state also has great authority through the prevailing system. Like Malaysia, which applies Islam as a national religion and is listed in the constitution. This rule then legitimizes the expulsion of Ahmadiyah worshipers in one of the mosques in Malaysia as well as rules that lead to minority discrimination.
One of the consequences of the diversity that exists in Southeast Asia is the emergence of many dynamic questions that never expires to be discussed. One of the questions we keep thinking about is, how does this region survive with hundreds of local beliefs and at the same time impose public policy on religious rules? Dr. Dicky Sofjan discussed the answer to this question in SEA Talks # 8, on Thursday afternoon, (16/06/16). In his presentation, Dr. Dicky explained that the religious logic in society is often different from public policy. This can not be separated from the influence of the democratic system adopted by almost all countries in Southeast Asia. According to him, the application of democracy leads to unintended consequences, such as the phenomenon of misuse of the law, decentralization that causes inequality, as well as multi-interpretation of the beliefs of one group. On the other hand, the state also has great authority through the prevailing system. Just as Malaysia that applies Islam as a national religion and lists it in the constitution. This rule then legitimizes the expulsion of Ahmadiyah pilgrims in one of the mosques in Malaysia and also the rules that lead to minority discrimination.
How far do we know our neighbors? Neighbors are probably the closest people who actually keep the enigma and do not prejudice. But, cinema can help you uncover our nearest neighbor’s curtain: Malaysia. There are five movie options that can be your window to peek our neighbors Malaysia. Sepas made by Yasmin Ahmad reveals intricate interethnic relations in Malaysia. Meanwhile, Ho Yuhang through Rain Dog climbs the dark alley of ethnic Chinese conditions in Malaysia. Similarly, Songlap made by duo Effendy Mazlan and Fariza Azlina Isahak unmistakably reveals the other side of the sparkling capital of Kuala Lumpur. By contrast, Dain Iskandar Said via Bunohan brings you to recognize the face of Malaysia’s peripheral that is not less complicated. And, lastly, Mamat Khalid invites you to taste the taste of classic Malay cinema wrapped in ‘noir movie’ style in the Kala Bulan Mengambang which is loaded with contemporary Malaysian political allegories. So, watch the Malaysian cinema and seize the opportunity to recognize it. (Budi Irawanto)
Training was conducted by PSSAT, with a focus on the progress of Southeast Asia, and relevant future movements. Professor Muhtar Mas’ud spoke about rediscovering the meaning of the ASEAN Economic Community (AEC). According to Prof. Muhtar Mas’ud (MEA), that masyarakat is different from the komunitas. in English masyarakat is society; and komunitas is community. In the field of sociology, it is related to the meaning of the relationship of the two words. In society, relationships are built on the basis of needs and can change. While in the community, the relationship is more emotional. Relationships built on the basis of closeness such as familial relationships, relationships because of one clan, etc. In this connection, membership can not be changed and in and out. Mas’ud later said that Indonesia then considers the Economic ASEAN Community to be an ASEAN Economic Community (MEA) not as a Community of ASEAN Economic Community (KEA). If by community, this means that one member will not harm other members. This means there will be no suspicion. But in fact, the affairs of trust among countries in Southeast Asia is still very low between one and the other.
When reading the literature on the history of Southeast Asia, we often take to the depiction of a character who has a position or power in a community context. The depiction of Southeast Asian history is then often associated (intentionally or unintentionally) strictly with economic or political aspects. This makes reading in the literature of Southeast Asian history often plastered with emphasis on facts, dates, names or personalities.
However, we will encounter different things when reading A History of Southeast Asia: Critical Crossroads. This is one of a professor’s works from Australian National University, Anthony Reid. This book at least provides a new offer to the study of the history of Southeast Asia. In this book, the reading of the history of Southeast Asia places more emphasis on the aspects of its context, processes, and historical intersections.
“Area studies programs were closed or merged into other units; on the eve of the September 11 attacks, half of the top political science departments in the United States did not have a Middle East studies program. ”
The above sentence was written by Francis Fukuyama quoted by Budiawan as the opening of the SEA-Talks # 5 on Tuesday afternoon (29/01/2016) in Center for Southeast Asian Social Studies (CESASS). It is a writing describing the recent fate of institutionalized regional studies in the United States. The view of the Crisis on the study of the area by Francis Fukuyama was also supported by the writings of Professor Robert Elson which stated that, 10 years ago, Asian Studies in Australia had a strong activity. But conditions have now declined, and it is believed that only Australia National University remains in this crisis.
The news of sinking foreign ships that steal fishes in Indonesian territorial waters lately has become more widespread. Almost all mass media preach about this government action. This action is not new in Indonesia, it’s just that the news has just been noticed by the media, and it is considered unusual therefore it gets attention from the public.
In this era of globalization where relations between countries become something important, especially Indonesia’s relationship with countries in ASEAN the strict action of a country to foreigners will of course affect the good relations of both countries. If we look through the case of the sinking of this foreign ships, then the Indonesian government’s actions that bombing the foreign ships without negotiate with its home country can be inferred to affect the good relations of both countries.
The afternoon was overcast and a moment later it was raining heavily. In the not-so-extensive library room, a group of audiences had sat sweet and relaxed, waiting for Anthony Chen’s Ilo-Ilo to be screened. This 100 minute movie, apart from the numerous awards it earns, is worth talking about. The film itself is set in 1997, which we know at that time countries in the Asian region experienced a terrible economic crisis. The economy is paralyzed, unemployment everywhere, and Ilo-Ilo recording all of it through the simple relations of the employer and the maid, binding his characters in socio-economic relationships which then changing meaning over time, into a strong psychological relationship.