Sea Is a Region Without an Identity Sample Essay

Southeasterly Asia ( SEA ) is a part whose states include and are classified into 2 different parts viz. the mainland. dwelling of Thailand. Cambodia. Burma. Laos. Vietnam and Peninsula Malaysia. and the insular parts. dwelling of East Malaysia. East Timor. Singapore. Brunei. Indonesia and The Philippines. This differentiation nevertheless. is non merely geographical but besides one of cultural and spiritual differences. The actual significance of the term SEA comes from a historical categorization of the part by Westerners as being in Asia but South of China and E of India. ( Bloodsworth. 1970 ) The two Asian states mentioned were more outstanding to the European states due to their dealingss in commercialism. Hence. the remainder of the parts within Asia were residually referred to as SEA. ( Emmerson. 1984 ) What so. can be defined as individuality within a part or even a state?

State individuality requires commonalties. runing from cultural to historical to economical to other beliefs etc. amongst the assorted degrees of people from persons. groups and all citizens of the province. These are indispensable if we consider state edifice as the creative activity of a cohesive political community. which is characterized by an staying sense of individuality and common consciousness. ( Leifer. 1972 ) For the intents of this essay. this definition will so be extrapolated to include regional individuality as a common sense of individuality amongst regional member states as defined by the factors above. To propose that SEA is a part without an individuality would take one to comprehend Southeast Asia as more of a geographical look. instead than a part that embodies alone traditions and civilizations that defines the people of this part as being Southeast Asians. In my sentiment nevertheless. I assert that SEA is non merely a residuary aggregation of all these states unaccounted for but instead. a part with its ain blend of civilization. self-perception. political relations and most significantly. individuality that has been built over clip.

The presence of implicit in civilization of ego and social-perception within a part of huge cultural diverseness It is frequently disputed if SEA is considered a part with individuality due to its immense cultural and spiritual diverseness. Even the premiss of whether the single states have a national individuality has frequently been questioned. There are overlapping boundaries where cultural. cognition and economic exchanges have taken topographic point for centuries. which besides bears cross boundary line influences. Upon deeper analysis. at that place even exist intra-country cultural unsimilarities. ( Winzeler. 2011 ) An illustration of this could be seen within Thailand. where there are subsets of peoples known as Central Thai. Thai-Lao. Northern and Southern Thai. Further dislocation of Thailand’s demographics reveals smaller cultural groups of Lao. Khmer. Malays. etc. ( Business Source Premier. 2012 ) Ethnic diverseness and spread is particularly prevailing within the mainland SEA where mobility across province boundaries is higher. There are people belonging to the same linguistic communication household with similar ( if non the same ) cultures that inhabit cross-border countries within different states. ( Winzeler. 2011 )

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When we consider the above-defined individuality. peripherally. there are apparently no commonalties to unite the regional members. However. if we strip off all of the cultural and superficial differences. such implicit in similarities do emerge. Across SEA. people frequently switch societal individualities by exchanging linguistic communications or declaration of individuality for a host of grounds. The grounds for such displacements range from political to economic to merchandise to societal. ( Moerman 1965 from Gillogly and Adams 2011 )

I surmise that this multiplicity and shift of individualities has psychological footing and benefits in that they might buffer persons from unfavorable results such as favoritism originating from designation with a group and therefore allows the shift of individuality from one that is non valued to one that is valued. ( Crisp. 2010 ) This can be so marked that it is evident even at a personal degree. An illustration would be the Penang Malays with assorted descent. When necessitating to train a lazy Malay retainer. a individual may state. “We Arabs are non lazy like the Malays. ” However. this same individual. in another societal context. may notice on the cleanliness of the house maid by stating. “She’s a Kling ( Indian Muslim ) . Her sense of cleanliness differs from that of us Malays. ” ( Gillogly and Adams. 2011 ) Though. to an outside perceiver. this may look contradictory. But the shift of individuality depending on the contextual use really allows single to efficaciously negociate his societal place.

To further show the far making permeant nature of such a phenomenon. we shall now look at the Filipino Chinese known as Tsinoys. What is characteristic of the Tsinoys is their ability to talk multiple linguistic communications runing from Tagalog. English. and Mandarin to the idiom of Hokkien. While it is common for most Filipinos to exchange between Tagalog and English. though non free from such behavior. the younger cultural group of Tsinoys incorporate phrases from Hokkien or Mandarin merely when discoursing with fellow co-ethnics. ( Zulueta. Year Unknown ) There is so once more. the impression of the shift of societal individualities. The grounds for such a phenomenon are that it allows the Tsinoys to entree the societal and cultural capital available to merely the Chinese. keeping their cultural individuality whilst non shuting themselves off from the larger Filipino community. ( Ibid )

Hence it is apparent that there is a permeant underlying phenomenon and civilization of high sums of societal fluidness where a individual can hold more than one societal individuality. which is non bound to race and ethnicity. This is in really blunt contrast to other parts in the universe whereby members of a dominant group value their ain cultural and cultural individuality to the point that they will non divert from their ethnicity and accordingly behave entirely by overstating the continuity of cultural elements and differences in groups they view as exterior of themselves. ( Yinger. 1985 ) To the SEA individual. such behavior is non contradictory and this is really much a specifying feature of the people of SEA. which therefore serves to rebut the impression of SEA missing a common individuality.

No singularity of beginning: Susceptibility and influence from other states
There is besides concern that SEA. being really much susceptible to the influences of more powerful states due to its openness to in-migration and trade. does non hold its ain individuality but is a “sponge region” of foreign individualities and influences. This statement can be said to be reasonably converting when we examine extremely influential provinces such as China or India holding cultural influences ( such as Vietnam’s social systems resembling that of China ) on SEA which day of the month as far back as the early centuries AD ( Reynolds. 1995 ) . However. alternatively of looking at SEA as a sponge part. I prefer to look at SEA as a cultural Chimera where the external influences are assimilated and localized into preexistent models. which today. matured and serves to place SEA.

For illustration. we can look at Malay linguistic communication and civilization. The definition of a Malay in Malaysia is person who can talk the linguistic communication and is Muslim. ( Gillogly and Adams. 2011 ) Both of these features can arguably be seen as imports. The Malay linguistic communication borrowed to a great extent from Indian linguistic communications. while Islam was introduced into the part by Arabic bargainers who came to the part to merchandise. ( Houben. 2003 ) I. nevertheless. make non hold. The faiths and influences that were brought into SEA were built upon the preexistent spiritual models that were already present and are non merely imitation. To confirm this point. the Islamic faith practised in insular SEA incorporates pre-Islamic rites like “bersanding” . The Malay nuptials ceremonial being practiced which is a bequest of Indian influence. These influences. though non Islamic. are seen as such a cardinal facet of Malay life that it is even written in the Malay Muslim matrimony jurisprudence. ( Buss-Tjen. 1958 ) If we were to reason hence that this is merely a instance of importing of external influences. there would hold non been any amalgamation between the pre-Islamic and Islamic patterns since. purely talking. a Malay is defined as a Muslim and bersanding is non an Muslim rite.

This is grounds of hybridisation and the imperfect transference of assorted external influences into an merger of civilizations therefore serves to turn out that this phenomenon creates a uniquely Southeast Asian spirit. This essay argues excessively that civilization is a continuum and there is no civilization loose from external influences. There is besides an imperfect transference of such influences and there are many civilizations which are consequences of assimilation or responses to the societal clime and environment. In fact. we can non claim that there are civilizations that have arisen as a consequence of self-generated coevals. The beginning of civilization is traced back to our evolutionary roots of the arising of human civilizations in which sociality and civilization ab initio served as a manner of larning. ( Richerson and Boyd. 1998 ) Thereafter. all the ensuing civilizations can be seen as a divergence from this original civilization that morphs as each population continues to react and accommodate to the peculiar environment and develop its ain sense of civilization.

An first-class illustration incarnating the thought of the ever-changing province of civilization. the power of external factors to do paradigm displacements and civilization as non a consequence of self-generated coevals is the United States of America ( USA ) . The USA today that has its ain typical civilization that permeates much of the universe is besides an immigrant province that is a consequence of external influences where antecedently before the reaching of the pilgrims. animalistic American Indian traditions were most prevailing. After the reaching of the Europeans nevertheless. there was a cultural paradigm displacement that led to the subsequent near-eradication of American Indian traditions and the arising of a wholly new civilization and individuality. ( Hamby. 2005 ) Therefore. to claim that SEA is a part without an individuality due to its openness to external influences would be to disregard the obvious grounds standing against such a claim and besides to disregard the continual patterned advance of civilization. which is non inactive but ever germinating.

ASEAN’s Establishment and Modus Operandi
The Association of Southeast Asiatic Nations ( ASEAN ) was established by provinces that were bound by the shared involvements of speed uping economic growing. societal advancement and cultural development and the belief that regional resiliency was of import to national resiliency. ( Phanit. 1980 from Siti Darwinda Mohamed Pero. 2011 ) It was besides set to advance greater cooperation within the SEA part for the continued advancement and growing of all member provinces. ( ASEAN Secretariat. 2009 ) “It was the function of the five political leaders of ASEAN’s five establishing members… who initiated ASEAN and determined the purposes of the Association… The constitution of ASEAN would non hold been possible without shared involvements. common beliefs and strong trust among the ASEAN leaders at that minute. ” ( Phanit. 1980 from Siti Darwinda Mohamed Pero. 2011 ) I assert here that there is a alone manner of operation of the SEA states and ASEAN itself that basically differs from other noteworthy supranational administrations such as the European Union ( EU ) in that there is a greater sense of equality and its characteristic as a loose regional association. ( Dosch and Mols. 1994 )

ASEAN operates upon consensus and deliberation. As stated in the 1971 Kuala Lumpur Declaration. the member states are to decide differences by friendly dialogue. This is in contrast to the other supra-national administrations where they may hold obvious states in leading places. ( Ibid ) For illustration. late. due to the Euro Zone’s fiscal debasement. increasing German influence on the EU have prompted the manager of the Policy Network think-tank based in London. Olaf Cramme to state. “Germany does everything it can to portray an image of evenness. … nevertheless the relationship has become highly nonreversible. and Germany is naming the shootings. ” ( Dowling. 2011 ) To reason. I reassert that SEA is a part with its ain sense of individuality that is a consequence of the assimilation of external influences into bing civilizations that consequences in its ain signifier of civilization. an uncommon sense of ego and social-perception that is really characteristic of the part. and the specifying political modus operandi that is characteristic of the part. Entire words: 2000

References/Bibliography:

1 ) ( ASEAN Secretariat. 2009 ) About ASEAN. Overview by ASEAN Secretariat retrieved 2009 from hypertext transfer protocol: //www. aseansec. org/about_ASEAN. hypertext markup language

2 ) ( Bloodsworth. 1970 ) : An Eye for the Dragon. by Dennis Bloodworth. Southeast Asia Observed. 1954-1970 New York: Farrar. 1970. p. thirteen.

3 ) ( Business Source Premier. 2012 ) : Peoples. Thailand Country Review [ consecutive online ] . July 2012 ; :159-160. Available from: Business Source Premier. Ipswich. MA. Accessed September 16. 2012.

4 ) ( Buss-Tjen. 1958 ) Malay Law by P. P. Buss-Tjen. The American Journal of Comparative Law. Vol. 7. No. 2 Spring. 1958. pp. 248-267

5 ) ( Crisp. 2010 ) The Psychology of Social and Cultural Diversity edited by Richard J. Crisp. Blackwell Publishing Limited 2010. pp 63

6 ) ( Dosch and Mols. 1994 ) Why ASEAN Co-operation Can non Work as a Model for Regionalism Elsewhere — A Reply by Jorn Dosch and Manfred Mols. ASEAN Economic Bulletin. Vol. 11. No. 2 ( NOVEMBER 1994 ) . pp. 212-222

7 ) ( Dowling. 2011 ) : There’s No Geting Around It. Germany Is Taking Over Europe by Siobhan Dowling. November 19. 2011. Retrieved September 16. 2012 from hypertext transfer protocol: //articles. businessinsider. com/2011-11-19/europe/30418846_1_euro-zone-euro-crisis-german-power

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9 ) ( Gillogly and Adams. 2011 ) Everyday Life in Southeast Asia edited by Kathleen M. Adams and Kathleen A. Gillogly page 53 Indiana University Press 2011

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and Policy and Robert Boyd. Department of Anthropology. University of California. 1998. Retrieved from: hypertext transfer protocol: //www. diethylstilbestrols. ucdavis. edu/faculty/Richerson/Speed. htm

15 ) ( Siti Darwinda Mohamed Pero. 2011 ) Political Leadership in ASEAN Community Building Compared with the EU by Siti Darwinda Mohamed Pero School of Social and Political Sciences. The University of Melbourne. Prepared for ISA Asia-Pacific Regional Section Inaugural Conference 2011 Brisbane. Australia. September 29-30. 2011. Retrieved from: hypertext transfer protocol: //www. uq. edu. au/isaasiapacific/content/sitimohammedpero1-3. pdf? & A ; lang=en_us & A ; output=json & A ; session-id=ca3a45fa8f2cb9a21ee29f0177795ac9

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18 ) ( Zulueta. Year Unknown ) “I speak Chinese but…” Code-switching and individuality building among Chinese-Filipino Youth. By Johanna O. Zulueta. Student in Sociology at Hitotsubashi University in Tokyo. Japan. MA from the Ateneo de Manila. University in the Philippines. Retrieved from: hypertext transfer protocol: //www. eca. usp. br/caligrama/english/01_zulueta. pdf