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southeastasianists · 7 days
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Tan Ming Li is a certified death doula. Just as there are those who facilitate bringing new life into the world, there should be people facilitating more and better ways to talk about death and dying, she reasons.
In 2023, she started The Life Review, a social venture with the mission to normalise conversations about death, dying and bereavement. Events open to the public include Life Stories, a series of chat sessions with topics such as “Motherless daughters”, “Real men don’t cry” and “Pet loss and our enduring bonds”; as well as Death Over Dinner, in which people come together to have conversations guided by Tan about their personal experiences with loss while sharing a meal.
The last Death Over Dinner took place at South Indian restaurant Podi & Poriyal, where participants were served dishes containing ingredients with special life and death significance in South Indian culture such as black sesame seeds, which signify purification; and jackfruit, the wood of which is often used as funeral pyre logs during cremation.
“What better way for Asians to connect than through food?” said Tan, explaining that Death Over Dinner is actually a global movement that originated in the US, “but we tweaked it so that food was a much bigger component, building the conversations around the ingredients and dishes. In other countries, the concept is just for people to talk about death over the dinner table.”
Tan, who is in her 40s, believes that getting comfortable with talking openly and honestly about such topics is vitally important.
“A nationwide survey conducted last year (by the Singapore Management University) revealed that ‘only 53 per cent of Singaporeans are comfortable discussing their own death while barely a third (33.4 per cent) would do so with someone who is dying’,” she shared.
She feels there is also a tendency to over-medicalise conversations about death, focusing on treatments and doctors.
“As a society, death is not something that is commonly discussed and we tend to be ‘death-denying’. Healthcare and wellness are all about ‘preventing’ death. In fighting against death, we are unaccepting of this natural part of life. This makes it hard to be vulnerable about our emotions around it,” she said.
Even if you haven’t lost a loved one yourself, “When someone else experiences a loss, many of us don’t know how to address the topic and end up using platitudes like ‘I’m sorry for your loss’ or worse, ‘Everything happens for a reason’,” she pointed out.
Ironically, avoiding the subject of death inadvertently gives it more power. “This power can then suppress our thoughts, beliefs and behaviour,” she opined.
NO STRANGER TO DEATH AND DENIAL
Tan speaks from personal experience. When she was 17, her mum died of cancer. “Dad said, ‘Don’t worry, she will recover.’ Her sudden passing left us in shock. I remember my dad brought me to the hospital canteen, broke the news to me and simply said, ‘We just have to accept it and move on’. I don’t think he ever recovered. As far as I recall, there were no conversations about it within the family.
“In the years that followed, I lost my dad, grandma, uncles and aunts… I was frozen in my grief response and it took a mental health crisis for me to start addressing these issues.”
Concurrently, Tan had always been interested in social work, from her university years when she volunteered to support children with special needs, to volunteering to teach yoga and breathing at various institutions including the Society for the Physically Disabled (SPD) and the Institute of Mental Health (IMH). She also lived in Thailand for several years, where she gave her time to a social enterprise helping indigenous craftsmen sell their goods.
Her career was in Advertising Research until she took a sabbatical and travelled to India in 2013. Following that period of time in which to think and reflect, she embarked on a new path, offering services such as mindfulness and movement.
“In the course of my work, I encountered clients who are terminally ill or grieving the loss of a loved one. Curious about how to better support them, I started researching the topic,” she recalled. “One day, I received an email from students working on a grief literacy event, inviting me to facilitate a somatic movement session for parents who had lost their child. Somatic movement involves exploring the body's sensations and movements to promote healing. During this session, many participants were able to release long held emotions within their bodies, even years after their loved one had passed.”
Motivated by the experience, she enrolled in the death doula course offered by the International End of Life Doula Association, an organisation in the US. Participants acquire skills revolving around how to support and comfort the dying and their loved ones.
“As I delved deeper into the subject, I realised that this was something that needed to go beyond supporting my clients one-to-one. The societal reluctance to discuss death openly leads to a lot of discomfort and unresolved emotions surrounding the topic, and I realised the need to scale and bring this out to the public,” she said.
So, “I decided to pursue a Masters of Science degree in Thanotology – even doctors go, ‘What’s that?’ – and start The Life Review as a platform for people to get comfortable discussing end-of-life matters through education and engagement.”
As far as she knows, she’s the only one in Singapore taking a Masters in Thanatology (“When the course started, the Programme Director said, ‘Now we are an international programme, thanks to Ming Li!’”) and one of just four people in Singapore who have completed death doula training.
“While trying to help people going through bereavement and grief, it struck me that I also had to look at my own experiences and work through all the emotions and experiences that I hadn’t known how to deal with – or even realised was necessary to,” she divulged.
“The way society operates, if we experience a loss, we are given three days of compassionate leave – and only for immediate family – and then we are expected to get back to ‘normal’ as productive members of society. But what about losing a friend? A partner? A pet? Do you get over it in three days? Since the norm was to get on with life, that’s what I did. It was only later in life that I realised that it was affecting me in ways that I did not immediately connect back to my earlier experiences, such as in the way I interacted with people in relationships and friendships. I would not get too close in case they would disappear,” she shared.
And so, “The main reason I’m doing this now is because of what I have gone through in my own life. The programmes I’m planning are skewed towards caregivers for now, as I don’t want anyone to be in a situation that I was in.” She added, “It was a turning point for me to adopt cats, knowing that they will die before me, yet to accept this and love them.”
Her work has also turned into “my legacy project for my parents”.
“I have a purpose to fulfil now, to bring The Life Review into fruition, in the remaining years left of my life. And in a way, I’m already planning for my end, making sure that I don’t regret things that I could or should have done,” she said.
DINNER WITH A PURPOSE
At Death Over Dinner events, “The framing of conversations is intentionally designed to be inclusive and non-confrontational. Participants are encouraged to share their thoughts and experiences without feeling pressured to delve into deeply personal reflections or imagine their own funerals,” Tan said.
The dinner serves as a casual starting point for discussions about a normally taboo topic to unfold naturally, fostering a sense of comfort and familiarity around the topic of death, she continued. “The intention is not to impose rigid guidelines or restrictions but rather to offer gentle guidance and prompts to steer the dialogue in a constructive direction” while embracing cultural elements within our specific society.
It is also about equipping people with the knowhow and language to either walk alongside a person who is dying, or to support a caregiver.
There are sessions taking place every quarter, which are open for individual sign-ups. The next Death Over Dinner event is planned for Apr 25 at Podi & Poriyal, with a group size of 12 to 16 people. Tan is also open to private group bookings, and hopes to possibly work with other restaurants as well.
The topic of death is rarely broached when everyone is healthy, she mused. But, in the face of loss, which comes sooner or later to all of us, “People may struggle to find the right words to express their feelings or fears, fearing that broaching the topic could cause further distress or discomfort to the person who is ill. As a result, conversations about end-of-life wishes, funeral arrangements, or even acknowledging the possibility of death may be avoided altogether, creating a palpable tension and unease.
"Dealing with it openly and saying what needs to be said can help the ones left behind adjust to the loss after the person passes away.”
And, “In the case of someone who knows they are dying, people around them not wanting to talk about it can leave them feeling unheard. They may not be able to express their desires; there may be things left unsaid; there may be people tiptoeing around them and telling them, ‘You’re going to be fine’ when they know full well they won’t be.”
The question of how we can begin to approach the topic of death in a meaningful way begs another: How talking about death openly and frankly can help us to live our lives more fully and intentionally.
“Accepting the finite nature of life and finding peace with it can change our outlook on life. When we acknowledge that life inevitably starts and ends, we are able to define what happens in between that holds significance,” Tan said.
“How do we make what happens in the middle matter? How do we leave a legacy for ourselves and future generations? Do we want to spend our time sweating the small stuff and harbouring grudges, or instead, use it to create memories and foster deep relationships? Living intentionally prompts us to confront these questions and align our actions with our values.
“Ultimately, embracing the impermanence of life compels us to live authentically, love fiercely and leave a legacy of compassion and connection.”
To sign up for Death Over Dinner, visit https://thelifereview.org/death-over-dinner.
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southeastasianists · 13 days
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Often described as the world’s largest Buddhist monument, Borobudur rises from the jungles of central Java: a nine-leveled step pyramid decorated with hundreds of Buddha statues and more than 2,000 carved stone relief panels. Completed in 835 AD by Buddhist monarchs who were repurposing an earlier Hindu structure, Borobudur was erected as “a testament to the greatness of Buddhism and the king who built it,” says religion scholar and Borobudur expert Uday Dokras.
Though Buddhists make up less than one percent of Indonesia’s population today, Borobudur still functions as a holy site of pilgrimage, as well as a popular tourist destination. But for the Indonesian Gastronomy Community (IGC), a nonprofit organization dedicated to preserving and celebrating Indonesian food culture, Borobudur is “not just a temple that people can visit,” says IGC chair Ria Musiawan. The structure’s meticulous relief carvings, which depict scenes of daily life for all levels of ninth-century Javanese society, provide a vital source of information about the people who created it. Borobudur can tell us how the inhabitants of Java’s ancient Mataram kingdom lived, worked, worshiped, and—as the IGC demonstrated in an event series that ended in 2023—ate.
The IGC sees food as a way to unite Indonesians, but the organization also considers international gastrodiplomacy as a part of their mission. Globally, Indonesian food is less well-known than other Southeast Asian cuisines, but the country’s government has recently made efforts to boost its reputation, declaring not one, but five official national dishes in 2018. To promote Indonesian cuisine, the IGC organizes online and in-person events based around both modern and historical Indonesian food. In 2022, they launched an educational series entitled Gastronosia: From Borobudur to the World. The first event in the series was a virtual talk, but subsequent dates included in-person dinners, with a menu inspired by the reliefs of Borobudur and written inscriptions from contemporary Javanese sites.
In collaboration with Indonesia’s Ministry of Foreign Affairs and other partner organizations, the first meal in the Gastronosia series was, fittingly, held at Borobudur, with a small group of guests. The largest event, which hosted 100 guests at the National Museum in Jakarta, aimed to recreate a type of ancient royal feast known as a Mahamangsa in Old Javanese, meaning “the food of kings.” The IGC’s Mahamangsa appeared alongside a multimedia museum exhibition, with video screens depicting the art of ancient Mataram that inspired the menu and displays of historical cooking tools, such as woven baskets for winnowing and steaming rice. Another event, held at Kembang Goela Restaurant, featured more than 50 international ambassadors and diplomats invited by the Ministry of Foreign Affairs.
But how does one translate 1,000-year-old stone carvings into a modern menu that’s not only historically accurate, but appetizing? “We have to have this very wide imagination,” says Musiawan. “You only see the relief [depicting] the food…but you cannot find out how it tastes.” The IGC designed and tested a Gastronosia menu with the help of Chef Sumartoyo of Bale Raos Restaurant in Yogyakarta, and Riris Purbasari, an archaeologist from the Central Java Province Cultural Heritage Preservation Center, who had been researching the food of Borobudur’s reliefs since 2017.
The range of human activities depicted in the reliefs of Borobudur is so wide that it has inspired research in areas of study stretching from music to weaponry. There have even been seaworthy reconstructions based on the “Borobudur Ships” displayed on the site’s lower levels, exquisitely rendered vessels like the ones that facilitated trade in ancient Southeast Asia. So it’s no surprise that Borobudur has no shortage of depictions of food-related scenes, from village agricultural labor, to the splendor of a royal Mahamangsa, to a bustling urban marketplace. Baskets of tropical fruit, nets full of fish, and even some modern Indonesian dishes are recognizable in the reliefs, such as tumpeng, a tall cone of rice surrounded by side dishes, which is still prepared for special occasions. Some images are allegories for Buddhist concepts, providing what Borobudur archaeologist John Mikic called “a visual aid for teaching a gentle philosophy of life." Uday Dokras suggests that these diverse scenes might have been chosen to help ancient visitors “identify with their own life,” making the monument’s unique religious messaging relatable. The reliefs illustrate ascending levels of enlightenment, so that visitors walk the path of life outlined by the Buddha’s teachings: from a turbulent world ruled by earthly desires at the lowest level, to tranquil nirvana at the summit.
Musiawan says that the IGC research team combined information from Borobudur with inscriptions from other Javanese sites of the same era that referenced royal banquets. While Borobudur’s reliefs show activities like farming, hunting, fishing, and dining, fine details of the food on plates or in baskets can be difficult to make out, especially since the painted plaster that originally covered the stone has long-since faded. Ninth-century court records etched into copper sheets or stone for posterity—some accidentally uncovered by modern construction projects—helped fill in the blanks when it came to what exactly people were eating. These inscriptions describe the royal banquets of ancient Mataram as huge events: One that served as a key inspiration for the IGC featured 57 sacks of rice, six water buffalo, and 100 chickens. There are no known written recipes from the era, but some writings provide enough detail for dishes to be approximated, such as freshwater eel “grilled with sweet spices” or ground buffalo meatballs seasoned with “a touch of sweetness,” in the words of the inscriptions, both of which were served at Gastronosia events.
Sugar appears to have been an important component in ancient Mataram’s royal feasts: A survey of food mentions across Old Javanese royal inscriptions revealed 34 kinds of sweets out of 107 named dishes. Gastronosia’s Mahamangsa ended with dwadal, a sticky palm-sugar toffee known as dodol in modern Indonesian, and an array of tropical fruits native to Java such as jackfruit and durian. Other dishes recreated by the IGC included catfish stewed in coconut milk, stir-fried banana-tree core, and kinca, an ancient alcohol made from fermented tamarind, which was offered alongside juice from the lychee-like toddy palm fruit as an alcohol-free option.
Musiawan describes the hunting of animals such as deer, boar, and water buffalo as an important source of meat in ninth-century Java. Domestic cattle were not eaten, she explains, because the people of ancient Mataram “believed that cows have religious value.” While Gastronosia’s events served wild game and foraged wild greens, rice also featured prominently, a key staple in Mataram that forms the subject of several of Borobudur’s reliefs. It was the mastery of rice cultivation that allowed Mataram to support a large population and become a regional power in ninth-century Southeast Asia. Rice’s importance as a staple crop also led to its inclusion in religious rituals; Dokras explains that in many regions of Asia, rice is still an essential component of the Buddhist temple offerings known as prasad.
The indigenous Southeast Asian ingredients used in Gastronosia’s Mahamangsa included some still widely-popular today, such as coconut, alongside others that have fallen into obscurity, like the water plant genjer or “yellow velvetleaf.” Musiawan acknowledges that modern diners might find some reconstructed ancient dishes “very, very simple” compared to what they’re used to “because of many ingredients we have [now] that weren’t there before.” But in other cases, ninth-century chefs were able to achieve similar flavors to modern Indonesian food by using their own native ingredients. Spiciness is a notable example. Today, chillies are near-ubiquitous in Indonesian cuisine, and Java is especially known for its sambal, a spicy relish-like condiment that combines pounded chillies with shallots, garlic, and other ingredients. But in ancient Mataram, sambal was made with native hot spices, such as several kinds of ginger; andaliman, a dried tree-berry with a mouth-numbing effect like the related Sichuan pepper; and cabya or Javanese long pepper. “It tastes different than the chili now,” Musiawan says of cabya, “but it gives the same hot sensation.” Chillies, introduced in the early modern era by European traders, are still called cabai in Indonesian, a name derived from the native cabya they supplanted.
Gastronosia is just the beginning of IGC’s plans to explore Indonesian food history through interactive events. Next, they intend to do a series on the food of ancient Bali. By delving into the historic roots of dishes Indonesians know and love, the IGC hopes to get both Indonesians and foreigners curious about the country’s history, and dispel preconceptions about what life was like long ago. Musiawan says some guests didn’t expect to enjoy the diet of a ninth-century Javanese noble as much as they did. Before experiencing Gastronosia, she says, “They thought that the food couldn't be eaten.” But afterward, “They’re glad that, actually, it's very delicious.”
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southeastasianists · 13 days
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Wat Intharawihan is not among the most famous Bangkok temples. However, inside the Wat Intharawihan temple, visitors can see a giant and shining golden Buddha with more than 100 years of history. 
The 104-foot Buddha that took 60 years to build. The construction started in 1867 during the reign of King Rama IV and was completed in 1927 under the reign of King Rama VII. The standing Buddha is using a Ushnisha (relic crown/hat), which was given as a gift by the Government of Sri Lanka. 
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southeastasianists · 14 days
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In 2023, a significant demographic milestone emerged with broad social and economic impacts: the global population of adults aged 50 surpassed the number of children under 15 for the first time. Brunei Darussalam, a small, oil-rich Islamic country on the island of Borneo in Southeast Asia, faces challenges associated with this shift. Ranked as one of the world’s wealthiest nations due to its vast oil and gas reserves, Brunei’s population of 455,858 sees a contrast with a poverty rate of 5%, positioning it 11th out of 78 countries.
Hajah Nor Ashikin binti Haji Johari, Permanent Secretary at the Ministry of Culture, Youth and Sports (MCYS), highlighted the profound economic impact of the aging global population, noting the substantial expenditures on health care, research and support services. Furthermore, Hajah pointed out the rapid growth of the aging population and its broad implications. During Brunei’s chairmanship of the Association of Southeast Asian Nations (ASEAN) in 2021, Johari emphasized Brunei’s leadership in endorsing the ASEAN Comprehensive Framework on Care Economy.
Additionally, in 2017, an action plan spanning five years was adopted to enhance elderly development, welfare and protection, aiming to create a senior-friendly support system and reduce elderly poverty in Brunei. Unfortunately, an aging demographic compounded by an ominous surge in noncommunicable diseases (NCDs) such as heart disease, cancer, chronic respiratory disease and diabetes challenges Brunei’s socio-economic development.
Addressing Poverty and Social Protection in Brunei
Bruneians who live in poverty prefer to use the phrasings “living in need” and “difficult life” over “poverty” and “poor.” This exchange of phrasings intends to protect an individual’s self-confidence and self-esteem. Yet this preference challenges officials’ attempts to accurately assess the severity of poverty and implement targeted interventions.
However, Brunei’s social protection schemes encounter challenges. These challenges include limited coverage, differential treatment between public and private sectors, exclusion of unemployed individuals and inadequate support for vulnerable groups such as divorcees, widows/widowers, single parents, orphans, the abused and disabled people.
The Dual Impact of an Ageing Society
Across developing countries, evidence showcases the productivity, creativity, vitality and participation of older adults in workplaces, communities, households and families. According to ageInternational, some of the pros of an aging society include:
Consumer Market: Older adults can create new opportunities in the consumer market with higher disposable incomes and specific needs that can drive economic growth.
Accumulated Knowledge: An aging population can possess a wealth of knowledge and experience, beneficial for education and mentorship.
Stable Workforce: Older individuals provide greater stability in employment as they switch jobs less frequently.
In addition, the aging population significantly impacts the labor market. The dependency ratio, which compares the number of economically inactive individuals to those who are economically active, is set to increase. According to the International Labour Organization, some of the cons of an aging society include:
Labor Shortages: Addressing the need to create jobs for young individuals and encourage lifelong learning for older individuals to acquire new skills.
Pension and Retirement Challenges: Ensuring adequate pensions and financial support for retirees.
Limited Social Support Systems: Establishing social support systems, including affordable housing and accessible transportation, to enhance the quality of life.
Health care Costs: Investing in health care infrastructure to meet the growing needs of an aging population and prioritizing preventive health care measures.
Brunei at a Demographic Crossroads
As Brunei Darussalam navigates through its complex demographic and health landscape, proactive and holistic measures become imperative for securing the future prosperity of its people. Moreover, by addressing the multifaceted challenges head-on, Brunei is poised to set a precedent for demographic resilience and health sustainability.
Above all, the nation’s commitment to comprehensive solutions promises not only to enhance the well-being of its aging population and reduce elderly poverty in Brunei but also to pave the way for long-term national growth. At this pivotal juncture, Brunei’s journey offers valuable insights into the power of foresight and action in shaping a thriving society.
– Pamela Fenton
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southeastasianists · 14 days
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Imelda Marcos envisioned Manila as the cultural center of Asia. Fresh from a successful staging of the 1974 Miss Universe Pageant, where a specially built theater was completed in just 77 days, she wanted a film center that would rival the famed Cannes Film Festival of France.
Employing a celebrated architect of that time Froilan Hong, a building inspired by the Parthenon in Athens was to be constructed in the Cultural Center of the Philippines complex in Pasay City. UNESCO was even consulted for the structural designs of the auditoria and the archives. With three months to spare before the scheduled film festival, the deadline was tight. To make it work, some 4,000 workers were employed to work in three shifts across 24 hours. The lobby was finished in 72 hours by 1,000 workers—a job that was supposed to entail six weeks.
The frenetic pace of construction didn't allow for proper precautions. On November 17, 1981, at around 3 a.m., scaffolding collapsed and workers were trapped in the quick-drying cement. Immediately, a blanket security and a media blackout were imposed for fear of creating a scandal. No rescuers and ambulances were allowed until an official statement was prepared. Rescuers were only allowed after nine hours. Of course, by then it was too late. At that point, 168 workers had died or were buried in the cement. 
Two months later, the first Manila International Film Festival took place from January 18 to 29, 1982.
After an earthquake in 1990, the building was abandoned because of structural damage. It was rehabilitated and leased out to the private sector, but after it caught fire in 2013 it was abandoned once again.
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southeastasianists · 19 days
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Also known as the Blue Soil Hills, Kaman-utek is a riveting expanse of bluish-green mounds in Balili, Bontoc. This area has also been called the Blue Soil of Sagada, but the area has been communally accepted to be politically located within the municipality of Bontoc.
In the Bontoc dialect, kaman-utek means "like a brain." This area got this name because its systems of folds and ridges were likened to brain gyri.
The unique bluish color of Kaman-utek comes from an abundance of copper sulfate in the soil. Specifically, the copper develops a patina when it is exposed to oxygen and weathering. (The same process is responsible for the Statue of Liberty's distinctive color.) The copper also reacts to rain and humidity, which changes the soil’s bluish shade almost every day. The soil is more of a bluish-green color in the dry seasons and an intense blue during the rainy season. White soil can also be seen in some areas, especially on the lower slopes of ridges. Results from multiple researchers and tests have confirmed that the soil is safe for visitors.
Kaman-utek is surrounded by footrails, towering trees, and a local variety of flora making it like a small peculiar blue desert in the middle of a lush pine forest.
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southeastasianists · 19 days
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Located in Pindongan, Ifugao, a six-and-a-half-hour drive north of Manila, the Kiangan National Shrine marks the end of World War II in the Philippines. The shrine is also called the Bantayog ng Kiangan in Tagalog or the Yamashita Shrine.
The memorial specifically commemorates top Japanese army commander Tomoyuki Yamashita's (known as the “Tiger of Malaya”) surrender to Allied Filipino-American forces on September 3, 1945, at a local school. Yamashita's surrender came just one day after the formal surrender of Japan aboard the USS Missouri, an Iowa-class battleship, in Tokyo Bay, marking the official end of World War II in Asia. Yamashita's submission also ended Japanese occupation in the Philippines. 
The shrine was erected on July 9, 1975, and is made of concrete and steel. It was modeled after an Indigenous Ifugao house featuring a ceremonial stage and a viewing deck. A highlight of the memorial is the wooden wall sculpture made from narra, the country’s national tree, secured with plaster within the shrine's main chamber.
The wooden sculpture dominates the larger wall, depicting three scenes from top to bottom. At the top of the carving, a sun rises behind a woman standing with her arms outstretched and broken handcuffs dangling from her wrists symbolizing the dawning of peace. The middle of the carving shows American General Douglas MacArthur and Allied forces watching as General Yamashita signs Japan's official surrender. The bottom of the sculpture depicts the atrocities the Japanese Imperial Army committed against the Filipino people throughout the war.
Today, the shrine serves as a war memorial and a testament to the historic event that ended almost 4 years of Japanese occupation in the Philippines and the end of World War II.
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southeastasianists · 20 days
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Around 360,000 people in Timor-Leste, a country with a population of 1.3 million, face critical levels of food insecurity, according to a report assessing the food situation in the country, released by the World Food Programme (WFP).
It is estimated that 360,000 people, about one in four of the population, face critical levels of food insecurity, of which 18,500 people face emergency conditions, states the report, released on Thursday, which is based on an assessment of the situation between November 2023 and April 2024.
The document also predicts that between May and September, during the post-harvest season -traditionally seen as a period of improved access to food – the situation will worsen.
The predicted climate shocks will reduce crop yields, the report says, with 19,000 people in six municipalities expected to face a further decline in their food security and increase the total number of people in emergency food conditions to more than 22,000.
The WFP’s second round of analysis of Timor-Leste’s Integrated Phase Classification of Acute Food Insecurity reveals fragile and deteriorating levels of food insecurity in 12 of Timor-Leste’s 14 municipalities, amid successive climate shocks and rising food prices, the report adds.
According to the WFP representative in Timor-Leste, Alba Cecilia Garzon Olivares, climate shocks and the inflation rate show that action is urgently needed to prevent a further deterioration of food insecurity in the country.
The document was drawn up jointly by the government, the United Nations and non-governmental organisations.
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southeastasianists · 20 days
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In one of the few Protestant-majority cities in Indonesia, you can find this interesting statue of Jesus looking like he's about to take off over the sprawling city of Manado. With a 30-meter (98-foot) statue on a 20-meter (66-foot) pedestal, it is one of the largest statues of Jesus Christ in the world. (The Christ of Vũng Tàu in Vietnam clocks in at 32 meters (105 feet).)
The statue's official name in Manado language is Yesus Kase Berkat or Kristus Kase Berkat (which translates as Jesus Blesses or Christ Blessing) It cost 5 billion Rupiah (about 540,000 dollars) to build. On the pedestal at the base of the monument you can find an inscription with the  monument´s stand is inscribed with the slogan of North Sulawesi province: "Torang Samua Basudara" ("we are all brothers and sisters.")
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southeastasianists · 29 days
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A deadly stampede outside a passport office that took two lives and unending lines outside embassies - these are just some examples of what has been happening in Myanmar since the announcement of mandatory conscription into the military.
Myanmar's military government is facing increasingly effective opposition to its rule and has lost large areas of the country to armed resistance groups.
On 1 February 2021, the military seized power in a coup, jailing elected leaders and plunging much of the country into a bloody civil war that continues today.
Thousands have been killed and the UN estimates that around 2.6 million people been displaced.
Young Burmese, many of whom have played a leading role protesting and resisting the junta, are now told they will have to fight for the regime.
Many believe that this is a result of the setbacks suffered by the military in recent months, with anti-government groups uniting to defeat them in some key areas.
"It is nonsense to have to serve in the military at this time, because we are not fighting foreign invaders. We are fighting each other. If we serve in the military, we will be contributing to their atrocities," Robert, a 24-year-old activist, told the BBC.
Many of them are seeking to leave the country instead.
"I arrived at 03:30 [20:30 GMT] and there were already about 40 people queuing for the tokens to apply for their visa," recalled a teenage girl who was part of a massive crowd outside the Thai embassy in Yangon earlier in February. Within an hour, the crowd in front of the embassy expanded to more than 300 people, she claims.
"I was scared that if I waited any longer, the embassy would suspend the processing of visas amid the chaos," she told the BBC, adding that some people had to wait for three days before even getting a queue number.
In Mandalay, where the two deaths occurred outside the passport office, the BBC was told that there were also serious injuries - one person broke their leg after falling into a drain while another broke their teeth. Six others reported breathing difficulties.
Justine Chambers, a Myanmar researcher at the Danish Institute of International Studies, says mandatory conscription is a way of removing young civilians leading the revolution.
"We can analyse how the conscription law is a sign of the Myanmar military's weakness, but it is ultimately aimed at destroying lives... Some will manage to escape, but many will become human shields against their compatriots," she said.
Myanmar's conscription law was first introduced in 2010 but had not been enforced until on 10 February the junta said it would mandate at least two years of military service for all men aged 18 to 35 and women aged 18 to 27.
Maj-Gen Zaw Min Tun, the spokesperson for the military government, said in a statement that about a quarter of the country's 56 million population were eligible for military service under the law.
The regime later said it did not plan to include women in the conscript pool "at present" but did not specify what that meant.
The government spokesperson told BBC Burmese that call-ups would start after the Thingyan festival marking the Burmese New Year in mid-April, with an initial batch of 5,000 recruits.
The regime's announcement has dealt yet another blow to Myanmar's young people.
Many had their education disrupted by the coup, which came on top of school closures at the height of the Covid-19 pandemic.
In 2021, the junta suspended 145,000 teachers and university staff over their support for the opposition, according to the Myanmar Teachers' Federation, and some schools in opposition-held areas have been destroyed by the fighting or by air strikes.
Then there are those who have fled across borders seeking refuge, among them young people looking for jobs to support their families.
In response to the conscription law, some have said on social media that they would enter the monkhood or get married early to dodge military service.
The junta says permanent exemptions will be given to members of religious orders, married women, people with disabilities, those assessed to be unfit for military service and "those who are exempted by the conscription board". For everyone else, evading conscription is punishable by three to five years in prison and a fine.
But Robert doubts the regime will honour these exemptions. "The junta can arrest and abduct anyone they want. There is no rule of law and they do not have to be accountable to anyone," he said.
Wealthier families are considering moving their families abroad - Thailand and Singapore being popular options, but some are even looking as far afield as Iceland - with the hope that their children would get permanent residency or citizenship there by the time they are of conscription age.
Others have instead joined the resistance forces, said Aung Sett, from the All Burma Federation of Student Unions, which has a long history of fighting military rule.
"When I heard the news that I would have to serve in the military, I felt really disappointed and at the same time devastated for the people, especially for those who are young like me. Many young people have now registered themselves to fight against the junta," the 23-year-old told the BBC from exile.
Some observers say the enforcement of the law now reveals the junta's diminishing grip on the country.
Last October, the regime suffered its most serious setback since the coup. An alliance of ethnic insurgents overran dozens of military outposts along the border with India and China. It has also lost large areas of territory to insurgents along the Bangladesh and Indian borders.
According to the National Unity Government, which calls itself Myanmar's government in exile, more than 60% of Myanmar's territory is now under the control of resistance forces.
"By initiating forced conscription following a series of devastating and humiliating defeats to ethnic armed organisations, the military is publicly demonstrating just how desperate it has become," said Jason Tower, country director for the Burma programme at the United States' Institute of Peace.
Mr Tower expects the move to fail because of growing resentment against the junta.
"Many youth dodging conscription will have no choice but to escape into neighbouring countries, intensifying regional humanitarian and refugee crises. This could result in frustration growing in Thailand, India, China and Bangladesh, all of which could tilt away from what remains of their support for the junta," he said.
Even if the military does manage to increase troop numbers by force, this will do little to address collapsing morale in the ranks. It will also take months to train up the new troops, he said.
The junta had a long history of "forced recruitment" even before the law was enacted, said Ye Myo Hein, a global fellow at the Woodrow Wilson International Center for Scholars.
"So the law may merely serve as a facade for forcibly conscripting new recruits into the military. With a severe shortage of manpower, there is no time to wait for the lengthy and gradual process of recruiting new soldiers, prompting [officials] to exploit the law to swiftly coerce people into service," he said.
Even for those who will manage to escape, many will carry injuries and emotional pain for the rest of their lives.
"It has been really difficult for young people in Myanmar, both physically and mentally. We've lost our dreams, our hopes and our youth. It just can't be the same like before," said Aung Sett, the student leader.
"These three years have gone away like nothing. We've lost our friends and colleagues during the fight against the junta and many families have lost their loved ones. It has been a nightmare for this country. We are witnessing the atrocities committed by the junta on a daily basis. I just can't express it in words."
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southeastasianists · 1 month
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Officially known as Vigan Island off the idyllic beaches of El Nido, Palawan, is the lone but captivating Snake Island. Unlike some other islands around the world with that nickname, this island is not crawling with venomous snakes, but it does have something that can be marveled upon.
The island's name came from its unusual snake-like shape, particularly the sand bridge that connects it to the mainland. It is a 7.5-hectare islet that is roughly three kilometers away from the coasts of El Nido. The island features white sand beaches, crystal blue waters, lush palm trees, and a fresh sea breeze. Hiking up its hill can give you a picturesque view of the island’s pristine beaches, with the tropical mainland on one side and the ocean’s grandeur on the other. It is reachable by boat or by foot depending on the tides. This is where the marvel comes in.
The sand bar that connects the islet to the mainland can only be accessed during low tide. At high tide, the sand bridge disappears. Low tides are usually during the first half of the day with the lowest between 5–7 a.m. The sand bar is about two feet under on such hours. On the other hand, high tides start late in the afternoon but peak at around 9–11 p.m. Due to this phenomenon, the sand bar is most commonly described as the disappearing bridge.
Crossing the sand bridge gives visitors a surreal dreamlike experience. Witnessing the bridge disappear at dusk requires patience, but people wait to witness it. At present, the island is often overlooked by tourists due to bigger islands offering more activities within the province. But those that visit the snake island are in for a unique excursion.
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southeastasianists · 1 month
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After being abandoned as a French resort built in 1919 in colonial Vietnam, Bà Nà Hills was rebuilt and redesigned as a theme park. The beauty of Bà Nà Hills is unmatched. Majestically rising from the Da Nang region below, the only way to access this place is through a cable car ride. Make no mistake, as this is one of the best and longest cable car rides in the world, offering a 360-degree view overlooking the greenery below.An attraction is the Golden Bridge, a bridge meant to look like a thread being held by the hands of God. This is likely the most popular attraction of Bà Nà Hills. Beware though, because the bridge is overly congested with private groups of tourists trying to snap a photo on the bridge, which is just wide enough for a few people to pass through. Additionally, the entirety of Bà Nà Hills is built as a replica of the old French buildings in the once-abandoned resort. Separate from all the new buildings, a few ruins have been preserved. Bà Nà Hills has gone to its furthest extent trying to replicate what it once was, playing French music in the background and rebuilding cobbled roads.From a culinary standpoint, Bà Nà Hills is diverse, unique, and has many options. There are many French cafes and restaurants, but also restaurants with Vietnamese, Italian, and other foods. There’s also a lot of alcohol available, especially at the Beer Barrel, a giant barrel-shaped building with a bar inside. You can also visit the wine cellar, built inside the mountain with long tunnels, fireplaces, storage rooms, and more. These cellars were all created over a century ago by the French to store wine.Bà Nà Hills is also known for its unpredictability. The weather, 5,000 feet up, is subject to change at any time. Some days, Bà Nà Hills might be sunny and bright, while others might be cloudy and dark. Although Bà Nà Hills has become a tourist attraction, its presence is still unknown to many visitors in Vietnam.
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southeastasianists · 1 month
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Within the mossy forests of Balatoc in the Kalinga province of the Philippines is an enthralling display of yellow soil and rocks known as the Sulfur Hills of Pasil. It serves as a testament to the existence of a once-majestic volcano and it continues to feature the beauty of what was left behind.
The Sulfur Hills are located at the lower slopes of Mount Binulunan (also known as Ambalatungan). The mountain is identified by the Philippine Institute of Volcanology and Seismology as an inactive volcano with possible. but unverified, eruptions in the 1950s and 1980s. This further explains the emergence of the Sulfur Hills, due to the mountain’s geothermal features stemming from its volcanic nature.
The hills have volcanic gases that seep out of the ground through fumarolic vents covered in sulfur. These vents also produce loud noises, accompanied by groundwater steam and the release of gases composed of hydrogen sulfide, carbon dioxide, and sulfur dioxide. The hills also have small and shallow caves in large yellow rock formations which makes it feel even more surreal. Stalactite-like deposits can also be found hanging from multiple rock walls.
Due to the dangerous composition of gases, the local government units implement strict safety measures for both community members and visitors. One of which is where infants, pregnant women, and anyone with heart or respiratory problems are not allowed anywhere near the steam.
The hills’ bright yellow formations hidden within lush pine tree forests, diverse waterfalls, and mountain boulders make the area a surreal paradise. There are also hot springs in the outer areas of the hills, at a distance that is safe enough for a relaxing soak. 
Excursions to the hills are grueling but visitors continue to arrive for another taste of adventure, to experience a different kind of utopia, and to satisfy their curiosity.
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southeastasianists · 1 month
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Old Upper Thomson Road is full of stories. It leads to a now-abandoned village, was once part of the Singapore Grand Prix circuit, and may have a resident ghost or two.
The road was once connected to Lor Pelta and Jalan Belang, lanes that led to Hainan Village. Although Hainan Village is abandoned, remnants of the community can still be found through Thomson Nature Park, specifically through the Rambutan Trail. The village, known as a kampong in Southeast Asia, was built during the 1960s for residential housing, rambutan plantations, factories, warehouses, and fish ponds for breeding purposes. 
From 1961 to 1973, the Thomson Road circuit hosted the Singapore Grand Prix and other car and motorcycle races. One of the most difficult parts of the course was a V-shaped turn called "Devil's Bend" that tested drivers' limits. While other parts of the circuit had their challenges, none could compare to Devil’s Bend. It was not only a difficult turn, but a dangerous one—over 11 years of races, it led to the deaths of seven drivers. Eventually, due to its hazardous nature, the Grand Prix circuit was canceled. It was renewed on a different circuit in 2008. 
Although it is no longer affiliated with the Grand Prix, the road remains in use today. Due to its death toll, Devil’s Bend, fittingly named, is considered a haunted road. There have been numerous ghost sightings, the most notorious being a young lady dressed in white who would call for a taxi. Taxi drivers said that after dropping this ominous figure at her location, she would pay with hell money. (In many East Asian cultures, hell money is paper printed to look like bank notes that is burned so that loved ones have currency to use in the afterlife.)
While Old Upper Thomson Road carries the legacy of its dangerous past, it now borders Thomson Nature Park, making it a popular lane for cyclists, pedestrians, fans of Singapore’s history.
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southeastasianists · 1 month
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Established in 1905 by two brothers on Rochor Road, this shop holds the title of being the oldest establishment to sell bakkwa (rougan), a sweet-savory treat especially beloved in the Lion City. Over the course of a century, Mr.Lim and his brother developed a reputation for culinary craftsmanship. Today, the shop does a brisk business during the Lunar New Year festivities.
A preservation and preparation technique originating in ancient China, bakkwa is a Hokkien delicacy that made its way to countries in Southeast Asia, notably Malaysia and Singapore. Typically made from pork, the preservation process involves slicing it into thin sheets, then marinating it with sugar and spices. The sliced meat is then air-dried and cooked over a hot plate. The Malaysian and Singaporean versions of this delicacy carry a sweeter taste than its predecessor. After many centuries, one thing remains unchanged, once considered a luxury reserved for the lunar new year, its enduring popularity is evident as there are always long queues to buy this treat. 
Missing his hometown of Anxi, China; Lim Chwee Guan (林水源) started selling bakkwa as a way of assimilating his native culture into his new home, Singapore. With the help of his brother, he operated Kim Hock Guan, located in the Bugis Area. Today, this establishment remains as a family-owned business, with a history spanning five generations.
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southeastasianists · 2 months
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There was a time when Prabowo Subianto's name would have spooked most Indonesians.
But now young voters appear to be charmed by the defence minister's slick makeover. The fiery ex-special forces commander dogged by allegations of human rights abuses and disappearances has become a cute grandfather made for memes.
"He is much older, but he is able to embrace my generation," says a 25-year-old supporter of his, Albert Joshua.
Now 72, Mr Prabowo is running to succeed the popular Joko Widodo when the world's third-largest democracy votes on 14 February. He is promising more of the stability and economic development Mr Widodo, or Jokowi as he is better known, pushed during his decade in power.
So far the polls put Mr Prabowo ahead of his younger rivals, Ganjar Pranowo and Anies Baswedan. Both men are in their 50s and have experience running key Indonesian provinces as governors. Job security, infrastructure and a bigger diplomatic role for Indonesia dominate their campaigns.
Mr Prabowo's running mate is Mr Widodo's eldest son, Gibran Rakabuming Raka. It's a choice that many see as a tacit blessing by the president, who is yet to endorse anyone, including his own party's candidate, Mr Pranowo.
But a Prabowo presidency is also alarming to many, who say he has never been held accountable for the alleged abduction and killing of pro-democracy student activists decades ago.
A young voter, who did not wish to be named, says she is "terrified" he will win: "If he could be an accomplice of silencing voices then he will be silencing those voices now if he gets elected."
"Cuteness" hardly makes an eligible leader, she says. "If that's how you think a leader should be, then you should elect kittens."
Indonesia's cat-loving 'gemoy squad'
Cats are also a part of Mr Prabowo's social media campaign. His brown and white stray, Bobby, has his own well-curated Instagram account that describes him as a "patriot".
Then there are the TikTok videos of Mr Prabowo doing his signature move - an awkward shuffle across the stage - or shooting hearts at the audience. The gushing response has dubbed him "gemoy", a moniker for all things cuddly and adorable. His young supporters call themselves the "gemoy squad".
Social media has been the cornerstone of his outreach. Millennials and Gen Z make up more than half of Indonesia's 205 million eligible voters - they also account for many of the 167 million Indonesians who use social media.
Mr Prabowo's official Facebook and affiliated accounts spent $144,000 in advertising over the past three months, according to Meta's data. That's almost double Mr Pranowo's spend, and triple that of Mr Baswedan.
"I rarely see Prabowo's real picture anymore," said Yoes C Kenawas, a research fellow at Atma Jaya University.
Instead the internet, drawing rooms and streets are filled with posters of Mr Prabowo as a chubby cartoon character. This new "avatar... is all over Indonesia", Mr Kenawas says. "That's how they're softening his image. And so far, it's pretty successful."
A spokesperson for Mr Prabowo's campaign said they were just trying to attract young people through a "fun" campaign: "Politics can be conveyed through different methods... that's not a bad thing," Dedek Prayudi told the BBC.
Gen Z voter Rahayu Sartika Dewi says she is drawn to Mr Prabowo's plans to develop the renewable energy and farming sectors. She calls the campaign "very cute, fun and approachable... not too heavy like in previous years".
Mr Prabowo ran for president, and lost, in 2014 and 2019. But this campaign has been remarkably different.
"The logic is that Prabowo's losses were, at least in part, because his strongman image and firebrand style alienated parts of the electorate," says Dr Eve Warburton, director of the Australia National University's Indonesia Institute.
Mr Prabowo is also targeting a generation that has no memory of the time when he rose to the peak of his power. That happened during the dictatorship of General Suharto, who was forced from office in 1998. His 32-year reign, which many Indonesians credit with modernising the country, was also a time of brutal repression and bloodshed.
Twenty-five years on, young voters say they would rather judge Mr Prabowo on how he tackles unemployment and cost of living. He has promised to create 19 million new jobs over the next five years.
"I know activists are still speaking out... but we have to move on," Mr Joshua says.
Mr Prabowo's campaign has denied the allegations, although he was dismissed from the military for his alleged role in the activists' disappearance. In 2014 he told Al Jazeera that he had ordered their kidnapping but had only done so on the orders of superiors.
In recent months videos have been showing up of people in tears, expressing their sympathy for him, claiming he had been "victimised by his opponents". They often feature young people, and some election watchers doubt if these are genuine supporters.
Ms Dewi says his presidential nomination is "proof" that he has shaken off the allegations.
An extraordinary comeback
Mr Prabowo was born into a wealthy political family, the son of a renowned economist who served in the Indonesian cabinet.
He followed his father who left the country in 1957 under a cloud of controversy, and spent a decade of his childhood in exile in Europe.
After returning home, he joined the army and quickly moved up the ranks to become the captain of Indonesia's elite special forces, the Kopassus.
By then he had already been accused of human rights violations in restive East Timor, where he had served as a member of the unit. His exact role in the military operations in East Timor that claimed hundreds of lives has never been proven and he denies the allegations. But the murky blot on his career has stayed.
He married one of Suharto's daughters and remained in the dictator's inner circle. As Suharto's reign crumbled in the late 1990s, the Kopassus was accused of kidnapping more than 20 student activists who opposed the regime. At least a dozen of them are still missing and feared dead. Those who survived have alleged torture.
Mr Prabowo was discharged from the military, went into self-imposed exile in Jordan, made it onto a blacklist in Australia and was banned from travelling to the United States.
But he made a comeback in 2019, when Mr Widodo appointed him as his defence minister, turning the rivals into allies. The surprise move followed a bitter election win - Mr Prabowo blamed his loss on cheating - and violent protests that left eight people dead.
"How can we expect justice if the perpetrator becomes the president?" asks Suciwati, the widow of a prominent human rights lawyer. Munir Said Thalib spent much of his life investigating the 1998 disappearances. He was assassinated in 2004 on a flight. The pilot was found guilty, but Suciwati does not believe that is the full story.
Prabowo's presidency "would be an extraordinary defeat for us, the families of victims, and human rights activists", she says.
Mr Widodo's support has helped restore Mr Prabowo's image, some say. Social media is "not enough", Mr Kenawas adds, and "how the state machineries have supported his campaign... should not be underestimated".
Many point to his running mate and Mr Widodo's son, Mr Gibran. A constitutional court, where Mr Widodo's brother-in-law serves as chief justice, controversially cleared the way for the 36-year-old to run for vice-president - Indonesian law requires him to be older.
What also worries many is a return of the "old Prabowo", known for his hot temper and volatile personality.
Dr Warburton says some of his recent public appearances had hints of that.
"No-one knows how Prabowo will govern," she says. "He may be a very hands-off president most interested in the prestige and pomp of office; but most who know him well emphasise his unpredictable personality. And that's never good for governance."
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southeastasianists · 2 months
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For more than 200 years, what appeared to be an ordinary plaster Buddha statue sat unprotected at the center of Wat Traimit Withayaram Worawihan. Then in 1955, when a crew of workers attempted to move it, they accidentally dropped it—only to reveal the far more valuable treasure contained within: an 83 percent solid gold Buddha statue weighing 5.5 tonnes.
With its slim waist and elegant proportions, the Golden Buddha, officially titled Phra Phuttha Maha Suwanna Patimakon, is a fine example of Sukhothai art. Archeologists believe that it was originally cast in the 13th century. Unfortunately, the discovery of the Golden Buddha led to a short-lived craze for chipping the stucco off other Buddhas, to no avail.
Today, the statue is currently Thailand's most prized holy relics, valued at over $250 million. Curiously, the statue actually consists of nine separate parts, which can be disassembled for transportation using a key hidden at the base of the statue. 
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