東南アジア研究
Online ISSN : 2424-1377
Print ISSN : 0563-8682
ISSN-L : 0563-8682
検索
詳細検索
OR
閲覧
検索
50 巻, 2 号
選択された号の論文の11件中1～11を表示しています
すべての抄録を表示する
    • |<
    • <
    • 1
    • >
    • >|
論文
  • タイにおけるミャンマー人移民労働者の実態と問題の構図
    ――南タイ・ラノーンの事例から――
    藤田 幸一, 遠藤 環, 岡本 郁子, 中西 嘉宏, 山田 美和
    2013 年 50 巻 2 号 p. 157-210
    発行日: 2013/01/31
    公開日: 2017/10/31
    DOIhttps://doi.org/10.20495/tak.50.2_157
    ジャーナル フリー
    抄録を表示する抄録を非表示にする
    The Thai economy is supported by a large number of unskilled migrant workers from the neighbouring countries, especially Myanmar, since the late 1980s. However, the Thai government’s system of receiving migrants has been largely defective, due to internal inconsistencies and conflicts among the different agencies of the government. Based on recent household-level surveys on Myanmar migrants in Ranong, southern Thailand, we delineate their work and living conditions—how they work hard for wages lower than the minimum wage that leave them with no surplus for remitting to their home country yet a large amount of debt, as well as the harassment and abuse they suffer in the hands of Thai government officials, etc. We also show the actual situation of Myanmar sex workers, including the serious problem of human trafficking they face. By interviewing various government agencies (including the police, labour department, hospitals, etc.), business associations, and NGOs, we show how the “structure” in which the Myanmar migrants are situated has emerged and is maintained.
    抄録全体を表示
    PDF形式でダウンロード (1402K)
  • 東北タイにおける河川の流出特性と伝統的灌漑の技術様式
    星川 圭介
    2013 年 50 巻 2 号 p. 211-238
    発行日: 2013/01/31
    公開日: 2017/10/31
    DOIhttps://doi.org/10.20495/tak.50.2_211
    ジャーナル フリー
    抄録を表示する抄録を非表示にする
    Earthen weirs called thamnop have been widely used for rice irrigation in northeastern Thailand (Northeast Thailand) and northwestern Cambodia. The most distinctive feature of thamnop irrigation is that it diverts the entire river runoff into riverbanks. Complete blockage of river channels causes even floodwater to be flushed into riverbanks without any human control. This study discusses why thamnop can function without frequent collapse and severe damage to human life and property and why such an irrigation method is preferable, from a hydrological perspective. Results of a spectral analysis of fluctuation in daily runoff show that even in the period immediately after rain, runoff of rivers in northeastern Thailand tends to fluctuate in a much more gradual manner than that in northern Thailand and Japan. Thamnop have been constructed on rivers that have no destructive flush runoff or storm flow. Analysis results with Filter Separation AR Method show that runoff of rivers in northeastern Thailand consists mostly of surface runoff. In other words, they do not have stable base-runoff that is usually used for weir irrigation. Because of instability and unpredictability of runoff, the locals use thamnop for maximizing the water intake. Such gradual but unreliable river runoff is caused by the mountain-less terrain of northeastern Thailand. Therefore these of thamnop for irrigation is the optimum adaptation to the hydrology of northeastern Thailand.
    抄録全体を表示
    PDF形式でダウンロード (3062K)
  • 先住民か不法入国労働者か?
    ――タイ山地民をめぐる議論が映し出す新たなタイ社会像――
    片岡 樹
    2013 年 50 巻 2 号 p. 239-272
    発行日: 2013/01/31
    公開日: 2017/10/31
    DOIhttps://doi.org/10.20495/tak.50.2_239
    ジャーナル フリー
    抄録を表示する抄録を非表示にする
    This paper attempts to consider recent transformations in regard to the relationship between the state and hill tribes in Thailand. The initial government policy toward hill tribes had been formulated in the context of the Cold War and lost its grounds in the post-Cold War period. Therefore since 2002 the government itself has gradually withdrawn its hill tribe policy. After 2002, the hill tribes as an administrative category were transformed to “ethnic group (klum chatiphan),” which also includes other ethnic minorities. Meanwhile, a movement to claim the hill tribes as indigenous peoples emerged in the 1990s. Such movements are, however, plagued by theoretical and practical problems. It is widely known that the hill tribes of Thailand include recent immigrants from neighboring countries, which further blurs the distinction between indigenous peoples and migrant workers. The existence of the hill tribes as both indigenous peoples and as migrant workers reflects a dilemma in Thailand’s policy and discourse on nationhood and citizenship.
    抄録全体を表示
    PDF形式でダウンロード (1106K)
  • “解放”後のベトナムにおける宗教政策
    ――カオダイ教を通して――
    北澤 直宏
    2013 年 50 巻 2 号 p. 273-302
    発行日: 2013/01/31
    公開日: 2017/10/31
    DOIhttps://doi.org/10.20495/tak.50.2_273
    ジャーナル フリー
    抄録を表示する抄録を非表示にする
    This paper aims at assessing the relationship between religion and politics in contemporary Vietnam, with a focus on Caodaism reorganization. After the Vietnam War, the socialist government regarded religion as a nuisance and carried out a retaliatory re-education program—to no effect. In the process of clamping down on anti-government movements by devotees, the Communist Party conducted in-depth analysis on Caodaism and decided to remove the religious dignitaries, in line with their policy of suppressing religious authorities.
     In 1979, with the cooperation of some dignitaries, the government promulgated the Caodai Decree 01, aimed at the dissolution all Caodaism organizations. The Caodai Holy See was placed under the control of the state and changes were imposed; however, many branch temples subsequently reverted to self-management. There are three possible reasons for this: first, the Holy See had lost all authority and influence over the branch temples; second, branch temples ignored the modified Holy See as the latter had obeyed the socialist government and betrayed Caodaism Law; third, there was no consistent policy in each province.
     These phenomena rattled the Communist Party, which feared its own collapse, in an echo of events in the Soviet Union. It thus embarked on a plan in 1992 to reorganize Caodaism, with the aim of occupying and controlling branch temples through “educated” dignitaries.
     While it is certain that Caodaism was officially recognized in 1997, this did not signal the beginning of religious freedom. On the contrary, it only reflected the Communist Party’s policy to control religious opponents by authorizing religions.
    抄録全体を表示
    PDF形式でダウンロード (1164K)
書評論文
書評
    • |<
    • <
    • 1
    • >
    • >|
feedback
 Top