Social Change, Southeast Asia

Hirschman, Charles; Edwards, Jennifer

doi:10.1002/9781405165518.wbeoss138

Cited by 5 publications

(4 citation statements)

References 8 publications

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“…Arguably, the KR attack on the family had only a temporary effect that faded away as soon as their leaders fled, but the undergoing modernization of the Cambodian economy and society may cause more durable change (Hirschman and Edwards 2007). There is still considerable debate on the exact contours of the effect of economic and social change on the family, however.…”

Section: Introductionmentioning

confidence: 99%

Diversity and change in Cambodian households, 1998–2006

Demont

Heuveline

2008

Journal of Population Research

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Extant ethnographic studies suggest that the nuclear family has been the predominant living arrangement in Cambodia, and the country’s rapid socioeconomic transformation since the early 1990s may have accentuated that dominance. To examine these claims, we analyse here household structure in Cambodia between 1998 and 2006, based on data from the 1998 Census, two nationally-representative surveys (2000 and 2005), and a continuing demographic surveillance system (from 2000 on). Our analysis confirms the large prevalence of nuclear families, but not an unequivocal trend toward their increasing prevalence. First, nuclear families are less prevalent in urban than in rural areas, and nationwide, they appear to have receded slightly between 2000 and 2005. We find that increases in the prevalence of extended households correspond to periods of faster economic growth, and interpret these contrasted trends as signs of tensions during this transitional period in Cambodia. While the nuclear family may still be the cultural norm, a high degree of pragmatism is also evident in the acceptance of other living arrangements, albeit temporary, as required by economic opportunities and housing shortage in urban areas.

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Section: Introductionmentioning

confidence: 99%

Diversity and change in Cambodian households, 1998–2006

Demont

Heuveline

2008

Journal of Population Research

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“…36 Different from the Arab kinship system, Indonesia has three different kinship systems: patrilineal in Bali and northern Sumatra (Batak society), matrilineal in Minangkabau, where descendants follow the female line, 37 and bilateral kinship among the majority of Indonesian people. Within the bilateral kinship system, there is no preference for sons over daughters -both are highly valued; 38 and sons and daughters have equal rights of inheritance from either maternal or paternal lines. 39 In reading the Qur'an 4: 11-12 on inheritance, it is relevant to refer to Masdar Mas'udi's division of the Qur'anic verses into fundamental (muḥkamat) and instrumental (mutashabihat) verses.…”

Section: Muslim Feminist Reinterpretation Of the Qur'an On Inheritancementioning

confidence: 99%

The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era

Nurmila

2021

Al-Jami'ah J. Islam Stud.

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Internet has changed the way how knowledge is spread. This paper describes the spread of Muslim feminist ideas in Indonesia. It answers the questions of what constitute feminist ideas, how Muslim feminist ideas spread before and after the Digital Era and what challenges and opportunities provided by the internet that hinder and help the spread of these ideas. Muslim feminism has spread in Indonesia since the early 1990s through the translation of the works of non-Indonesian Muslim feminists such as Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer and Amina Wadud. Since 2010, the increasing use of internet among Indonesians has made the spread of Muslim feminist ideas faster. However, it is challenging that conservative groups also mobilized the internet to oppose Muslim feminist ideas. Another challenge is that not all Indonesian Muslims have easy access to the internet and therefore Indonesian Muslim feminists still have to adopt various offline media such as seminars or radio to spread their ideas. [Internet telah mengubah cara penyebaran pengetahuan. Artikel ini akan menjelaskan penyebaran ide-ide feminis Muslim di Indonesia. Artikel ini akan menjawab pertanyaan tentang apa yang dimaksud dengan ide-ide feminis Muslim, bagaimana ide-ide feminis Muslim tersebar sebelum dan sesudah Era Digital dan tantangan serta kesempatan apa yang diberikan oleh internet yang menghalangi dan membantu penyebaran ide-ide ini. Feminis Muslim telah tersebar di Indonesia sejak awal tahun 1990-an melalui penerjemahan karya-karya Muslim feminis yang bukan dari Indonesia seperti Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer dan Amina Wadud. Sejak tahun 2010, meningkatnya penggunaan internet dikalangan orang Indonesia telah membuat penyebaran ide-ide Muslim feminis lebih cepat. Akan tetapi, terdapat tantangan yaitu bahwa kelompok konservatif pun menggunakan internet untuk menentang ide-ide feminis Muslim. Tantangan lainnya adalah bahwa tidak semua Muslim Indonesia memiliki akses yang mudah terhadap internet, oleh karena itu para feminis Muslim Indonesia masih juga harus menggunakan berbagai media di luar jaringan seperti seminar atau radio untuk menyebarkan ide-ide mereka.]

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“…The ASEAN is known not only for its huge economic influence but also for its cultural diversity. Apart from physical landscapes, it is a community of divergent identities composed of five main religions (Islam, Buddhism, Christianity, Hinduism, and Confucianism) and some animist-influenced practices, as well as hundreds of ethnic groups living within the region (Acharya, 2003;Hirschman & Edwards, 2007;Loffelholz & Arao, 2010). In terms of demographic conditions, the Southeast Asian region is seen as a community-ofcommunities where there are many ethnic groups with diverse cultural heritages (Osborne, 2010).…”

Section: Diversity In Aseanmentioning

confidence: 99%

Realizing Asean Socio-Cultural Community: An Analysis of the Role of Islam

2016

RW-JASC

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The ASEAN Socio-cultural Community (ASCC) reflects ASEAN's social agenda of poverty eradication and human development, which also addresses the cultural and civilizational cohesions in ASEAN (ASEAN, 2014). Success of such integration depends on the level of cooperation among the diverse cultural groups in ASEAN. The inspiration of specific religio-cultural norms and practices often dictates the inter-cultural cooperation. Islam as the most widely practiced religion in ASEAN inspires the success of ASCC. This paper provides an analysis of the potentials of Islamic values and cultural practices in ASEAN countries to materialize the ASCC. Since the focus of the ASCC is to realize the ASEAN community, it is important to assess the strategic objectives of the ASCC Blueprint and practical Islamic norms, namely the direction for cooperation, coexistence, and dialogue. The paper argues Islamic norms have historically provided stability and progress in various ASEAN nations. In recent global turmoil, Muslims in ASEAN countries have guarded intra-faith coexistence. Islam provides common understanding of values to its" ethnically and nationality varied followers located across ASEAN. The paper describes Muslims are proactively participating in the construction of ASEAN Community irrespective of their citizenry in the Muslim majority or minority countries. Through intensive documentary analysis and selected interviews, the paper identifies that Islamic values are in-line with the normative aspects required for the construction of ASCC. Islam dictates its members and inspires non-members to ascertain the common ground to create regional solidarity for a caring and sharing society by designing and shaping various practical programs across ASEAN.

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Social Change, Southeast Asia

Cited by 5 publications

References 8 publications

Diversity and change in Cambodian households, 1998–2006

Diversity and change in Cambodian households, 1998–2006

The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era

Realizing Asean Socio-Cultural Community: An Analysis of the Role of Islam

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