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| Srl | Item |
| 1 |
ID:
078924
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2007.
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| Summary/Abstract |
Recent years in Indonesia have seen a marked growth in the number of novels taking lesbian or gay relationships as a key if not central theme. One of the most popular of these novels has been Andrei Aksana's Lelaki Terindah [The Most Beautiful Man], published in Jakarta in 2004. The novel describes a love affair between two Indonesian men, from its first flourishing while the men are on holiday in Bangkok, to its final collapse on their return to familial and societal pressures in Jakarta. In particular, the article considers the very different portrayals of Jakarta and Bangkok from a gay male perspective: while Bangkok is painted as a modern and progressive city, Jakarta is portrayed as restrictive and limiting. In addition, the article considers the ideas of beauty and non-heteronormative sexuality as they are presented in the
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| 2 |
ID:
078923
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| Publication |
2007.
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| Summary/Abstract |
This paper is a study of how the people at the centre of the violent conflict in Thailand's southern border provinces have been represented, with particular reference to the period from the Second World War to the present. It provides a brief historical background to a number of discourses of identity regarding the people in the region. It focuses on the struggle between competing discourses of Thai national identity, Malay ethnic identity, Muslim identity, and a more localized identity centred on the memory of the former sultanate of Patani and its associated linguistic and cultural traditions
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| 3 |
ID:
078921
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| Publication |
2007.
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| Summary/Abstract |
Over the course of the past decade, the study of religious violence has evolved into a thriving industry of sorts. More than a field of academic research, religious violence is now a topic in which powerful US government agencies, major international institutions and all manner of 'think tanks' and foundations have developed an interest. This paper suggests an alternative approach, both in terms of the specific context of Indonesia and more broadly. This approach is rooted in a very different political, institutional and intellectual tradition from the dominant strands of the 'religious violence industry'. In terms of politics, the essential premise is a critical distance not only from the US-led 'Global War on Terrorism', but also from those avowedly secular, ecumenical or religiously tolerant and disinterested institutions that claim to be promoting conflict resolution and multi-faith religious coexistence and understanding in Indonesia and elsewhere around the world. In terms of institutional affiliations, the point of departure for the author's work is a sceptical view of large-scale research projects linked to major funding bodies, government agencies and other centres of state power; and in terms of intellectual foundations, the work here is rooted in the tradition of comparative historical sociology.
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| 4 |
ID:
078922
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| Publication |
2007.
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| Summary/Abstract |
This paper, based largely on interviews, examines relations between the state and a number of societal groups - business, students, the sangha (monks), peasants and workers - in Burma since independence. It argues that state-society relations in Burma cannot be reduced to a series of zero-sum games. Although it is possible that the relations between the state and anti-state activists, such as students and monks, would take the form of zero-sum games, it is argued here that existing studies fail to explain the complexity of the state's relations with those segments of the Burmese population not actively opposed to the state, such as the business community. The paper explores the mutually empowering aspect of state-society relations in Burma by highlighting the benefits that both post-colonial Burmese government officials and various societal groups have gained from their patronage networks. It further shows that, although the parliamentary period was a more democratic one than the two subsequent military periods, the bedrock of state-society relations in Burma throughout the post-colonial period has been clientelism
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