Richard T. Chu,
University of Massachusetts Augusto F. Espiritu,
University of Illinois at Urbana-Champaign Mariam Lam,
University of California, Riverside
For some time now, studies on Southeast Asians have often situated the experiences of these peoples within the territorial boundaries of their countries and within the regional framework of Southeast Asia. Geographically fixed to the Philippines, Thailand, Burma, Cambodia, Laos, Vietnam, Indonesia, Brunei, East Timor, and Singapore, Southeast Asia emerges, as critical area studies underscore, as a site marked by multivalent politics, histories, and cultures. The processes of globalization, neoliberalism, and war have unmoored such fixities in the Eastern as much as in the Western Hemispheres, causing tectonic shifts in the constructions of memory, massive population movements and migrations, and ever new projects and worldings responding to various regimes of the “modern.” Whereas Southeast Asian studies may remain regionally focused, Southeast Asian American studies must increase its focus on the understudied complex, transnational flows and manifold expressions of the Southeast Asian diasporic experience.
Attendant to the rise of the Southeast Asian diasporas, Global Southeast Asian Diasporas (SEAD) provides a peer-reviewed forum for studies that specifically investigate the histories and experiences of Southeast Asian diasporic subjects across hemispheres. We especially invite studies that critically focus on the Southeast Asian experience from a transnational, comparative, and international perspective. SEAD welcomes submissions from a wide array of disciplinary fields (including history, sociology, political science, cultural studies, literary studies, and anthropology, among others) that innovatively interrogate themes such as refugees, political asylum, gender/sexuality, colonialism, globalization, empire, nation/nationalism, ethnicity, and transnationalism.
Manuscripts should be at least 90,000 words in length (including footnotes and bibliography). Manuscripts may also include illustrations, tables, and other visual material. The editors will consider proposals for original monographs, edited collections, translations, and critical primary source editions.
Authors are cordially invited to submit proposals and/or full manuscripts by email to the publisher
The book is a grammar of the Makasar language, spoken by about 2 million people in South Sulawesi, Indonesia. Makasarese is a head–marking language which marks arguments on the predicate with a system of pronominal clitics, following an ergative/absolutive pattern. Full noun phrases are relatively free in order, while pre-predicate focus position which is widely used. The phonology is notable for the large number of geminate and pre–glottalised consonant sequences, while the morphology is characterised by highly productive affixation and pervasive encliticisation of pronominal and aspectual elements. The work draws heavily on literary sources reaching back more than three centuries; this tradition includes two Indic based scripts, a system based on Arabic, and various Romanised conventions.
Ottoman-Southeast Asian Relations: Sources from the Ottoman Archives, is a product of meticulous study of İsmail Hakkı Kadı, A.C.S. Peacock and other contributors on historical documents from the Ottoman archives. The work contains documents in Ottoman-Turkish, Malay, Arabic, French, English, Tausug, Burmese and Thai languages, each introduced by an expert in the language and history of the related country. The work contains documents hitherto unknown to historians as well as others that have been unearthed before but remained confined to the use of limited scholars who had access to the Ottoman archives. The resources published in this study show that the Ottoman Empire was an active actor within the context of Southeast Asian experience with Western colonialism. The fact that the extensive literature on this experience made limited use of Ottoman source materials indicates the crucial importance of this publication for future innovative research in the field.
Contributors are: Giancarlo Casale, Annabel Teh Gallop, Rıfat Günalan, Patricia Herbert, Jana Igunma, Midori Kawashima, Abraham Sakili and Michael Talbot
This article looks at the politicization and framing of the issue of reproductive health (RH) in the Philippines and the advocacy work of faith-based organizations (FBOs) to influence public discourse and policy on artificial contraceptives. It studies the advocacy work of two FBOs, namely, Pro-Life Philippines and Couples for Christ, both of which participated in the oral arguments to amend the RH Law of 2012 based on their contentions that some artificial contraceptives were in fact abortifacients and that religious freedom can limit universal access to contraceptives. It addresses the role of religious reasons and ethics of citizenship of Christians in the public sphere of a liberal democracy. The author argues that the debate on artificial contraceptives, which deals with the question, “When does life begin?”, cannot be answered without a certain comprehensive belief. The participation of Pro-Life Philippines and Couples for Christ in the oral arguments contributed in the search for answers and protected diversity in Philippine democracy. These FBOs, however, have the moral obligation to respect other positions, while at the same time advocating amendments to the RH Law based on their beliefs. This is what the author calls the Christian Imperative. This civic virtue can be achieved through reflexive thinking and was seen in the kind of arguments Pro-Life Philippines and Couples for Christ brought to the debate, in other words, aiming for a theo-ethical equilibrium, i.e., having both religious reasons and secular ethical considerations for their support or repeal of public policy. To the extent that Pro-Life Philippines and Couples for Christ presented not only theological reasons, such as the inviolability of life, but also ethical reasons, such as some artificial contraceptives being abortifacients and religious freedom to limit universal access to contraceptives, the author posits that the beginnings of reflexive thinking can be seen on the side of these FBOs. The author also argues, however, that secular citizens must also learn to practice reflexive thinking to view religious arguments as legitimate in order for fruitful conversation to take place.
How does the Philippine Senate fare as an institutional check to the policy proposals made by the House of Representatives? The study examines a facet of bicameral policymaking by analyzing the type of measures likely to receive attention in the Philippine Senate, and the propensity by which these measures are passed into legislation. Contrary to views that portray deliberative processes in second chambers as redundant and time-consuming, the paper argues that this prerogative is institutionally functional as it affords a mechanism for checking the informational quality of legislative policies skewed by particularistic demands at the lower house. Analyzing the event histories of 10,885 bills filed and deliberated at the Philippine Senate between the 13th and the 16th Congresses, we find that policy proposals pertaining to education, health, and public works – the most frequent areas of particularistic legislative measures at the lower house – are less likely to be passed into law in the Senate even though overall they comprise the bulk of legislative proposals in the Philippine Congress. The findings are robust even when controlling for other political and institutional determinants of legislative attention.
This paper analyzes how the local public market enterprise in the Philippines was reformed through public deliberations and benchmarked with Habermas’ model of deliberative democracy. The findings reveal that the normative model and the public market reform experience of Naga City fit well – although the model should be complemented by empirical observations such as leadership and facilitators to support the periphery and iterative procedures for a functioning deliberative democracy. In addition, the study shows that considerations of the public sphere deliberations and procedural minima led to sustainable results and civic renewal, consistent with the long-term governance approach of Naga City. Case study research design and discourse analyses were adopted. Review of transcripts, face-to-face interviews with key stakeholders, and use of secondary data were utilized in reconstructing the reform process.