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In this paper, we examine the traditional culture features of Vietnam, Cambodia, and Thailand and above this we try to find out the evidences that traditional culture features are shown up through the Constitutions of three countries. First, for Vietnam, unlike the other two countries, we could find out the traditional culture feature of strong resistance and struggle against the foreign powers like China throughout the history. Also, the loyalty for the community and country could be added as the traditional culture features as well. In contrast, for Cambodia and Thailand, we could see other aspects of traditional culture features, such as the promotion and protection of Buddhism, historically sustained Kingship and respect for the King, the opportunistic foreign policy for the foreign powers to national survive. Furthermore, we could find out the evidences that these traditional culture features are shown implicitly or explicitly in the Constitutions of the three countries in all. Although three countries have different historical backgrounds, experiences, cultures, and value systems, we could see that the Constitution of the three countries show that the traditional culture features are vigorously alive in it. Thus, we can say that this proves that the flow of traditional culture features are not easily changed or stopped by an era or ideology and still alive in the heart of the people.

The Chandi Borobudur was likely constructed around 800 AD, during the period of the Sailendra dynasty in central Java, Indonesia. The Chandi Borobudur have 1460 narrative panels of reliefs which are distributed from the hidden foot to the fourth gallery. The 160 panels show various scenes of actions producing the corresponding results according to the Karmavibhanga(分別善 惡報應經) text. Blameworthy activities with their purgatorial punishments and praiseworthy activities with their subsequent rewards are both shown. The 120 panels depict the biography of Buddha according to the Lalitavistara (方廣大莊嚴經) text. The 620 panels depict stories from Jatakas (本生譚) and Avadanas (譬喩經). The stories of 560 panels are based on Mahayayana (入法界品, 488 panels) and Bhadrucari (普賢行願讚, 72 panels) of Gandavyuha (華嚴經) text. In this study, among the 120 narrative reliefs which tell the life story of Buddha according to the Lalitavistara text in Chandi Borobudur, the images of Birth of Siddhārtha(誕生), The Great Departure (出家), Attaintment of Enlightenment (成道) and The First Sermon (初轉法輪) have been compared with the images of biography of Buddha showing in Ancient India, Gandhara and South India, and China. From a historical perspective of cultural exchange, Borobudur is very important site because it is located on the south route of transmission of Buddhism from India to South Asia, China, Korea and Japan. Study on the reliefs sculptured on the wall of Chandi Borobudur provide us information to understand the process of spreading and changes in styles of Buddhist arts.

The diversity of Southeast Asian culture and society has been made by two factors: geopolitical environment and colonialism. The geopolitical position of the region between China Seas and Indian Ocean has made it possible that diverse cultures from Northeast Asia especially China and India, Middle East and Europe have flowed into the region. The fact that Southeast Asia was colonized by various European nations has provided additional diversity. The diversity manifests itself most clearly in the culture of Southeast Asia which has various layers: On the bottom lay the indigenous one, and above it Chinese and Indian and Islamic cultures and finally European one.

Despite its centrality at a pivotal crossroads of both land and sea of East-West trade, communications and travel, the region now known as Southeast Asia provides very few scholarly works situating or featuring it in an international context. Because of this paucity, there is immense scope for exploration. But prior to further explorations, justification is needed to establish that Southeast Asia, as a region, is a subject of interest, relevance, and significance in a global context. Southeast Asia was home to several empires whose reach transcended the region and beyond. Southeast Asia in, and as part of international history as an area of study is therefore justifiable. Moreover, other factors come into play, viz. geography, resources, migration, diffusion of ideas and beliefs from without and accommodation from within, shared experience of imperialism and colonialism, decolonization, and the Cold War, and the collective fate under the Association of Southeast Asian Nations (ASEAN), that further bolster its rationalization as a component of international history. Explorations, on the other hand, examine issues and obstacles that contribute to the paucity of works on Southeast Asia in international history. Furthermore, in contextualizing Southeast Asia in international history, there might appear challenges that need to be identified, confronted, and resolved.

This research tries to review the history and concepts of Thai temple mural painting. According to the research results, the history of Thai mural painting dates back to the late 14th century when Wat Chedi Chet Taeo in Si Satchanalai was built. The Sinhalese elements embedded in the Sukhothai murals are also found in the Ayuthayan stupa murals made in the early 15th century. The mid 18th century's Burmese invasion into Ayuthaya destroyed most of Buddhist temples in the Kingdom of Ayuthaya and as a result, Buddhist murals of the late Ayuthayan age are hardly found except for some temple murals located outside of the capital. The late Ayuthayan murals are much different from the early Ayuthayan murals in that they are narrative in depicting Jataka and the life of Lord Buddha. This classical mural painting culminated in the age of Rama III of Bangkok Dynasty. His successor Rama IV undertook westernized reforms which influenced the area of traditional mural painting. Consequently, new western style Buddhist mural paintings were produced while themes of mural painting were enlarged to the other subjects such as historical recording of royal and social events. This trend continued in the age of Rama V but the development of Thai Buddhist mural painting discontinued after the death of Rama V due to the rapid westernization and decrease of illiteracy. The existing Buddhist murals produced on or before the reign of Rama V are deteriorating and disappearing. The reasons for this are partly because of Thailand's humid climate. However, some social backgrounds such as the lack of concern for preserving old Buddhist murals can not be disregarded. Considering the substantial value of Thai Buddhist murals as a cultural resource in Thai society, it is very urgent to establish appropriate conservation policy for them.

본 연구는 초국가주의 개념을 바탕으로 한국에서의 ‘동남아현상’ 중 의 하나로 태국음식의 한국 내 전파와 적응을 설명하기 위한 목적으 로 수행되었다. 본 논문은 태국문화의 다양성을 구성하는 태국음식의 기원과 특징 및 태국음식이 국경을 넘어 확대되는 동기와 전략에 대 해 살펴보았다. 한국에서 태국음식의 위상에 대해 알아보기 위해 한국내 태국식당 의 현황을 조사하고, 한국인들의 태국음식에 대한 인식과 반응을 알 아보기 위해 설문조사를 실시하였다. 설문조사의 결과는 태국음식의 세계적인 인기와 한국과 태국간의 인적교류의 증가에도 불구하고 태 국음식이 아직은 한국인들에게 낯설고 크게 매력적으로 다가가지 못 하고 있는 것으로 파악되었다. 그렇지만 한국내 동남아 현상의 확산 을 나타내는 주요상징으로서 태국음식은 단기간에 한국사회에 비교 적 빠른 속도로 전파되고 있고, 한국인들의 입맛에 맞추어 나가려는 다양한 노력이 이루어지고 있다는 사실도 확인되었다. 이러한 연구결과를 바탕으로 본 연구는 초국가적 문화의 확산으로 서 한국내 태국음식이 ‘동남아현상’으로 친숙해지고 현지화 하는 단계 를 통해 태국음식이 한국의 문화적 다양성을 발전시키는 데 많은 기 여를 할 수 있을 것으로 기대한다.

It has often been said that Myanmar is the most profound Buddhist country in the world. That may well be true, but the brand of Buddhism practised in this isolated land is unique on the face of the globe. Myanmar Buddhism is theoretically Theravada Buddhism, a sect of Buddhism adhering most closely to the Buddha’s teachings, and is the dominant form of Buddhism throughout Southeast Asia. The customary law also has an indissoluble connection with Buddhism in the Burmese society. The family customs and law have been put in statutory form with Damathat. And Damathat which is a statute law plays a important role as a mirror of the popular society. In Burmese society, the network which connects an individual and an individual fulfills its more function than the relatives and families act with group. The human relation which is generally completed within home, for example, parents and children, brothers and sisters, husband and wife and so on is situated as a center of the network which spreads outside home also in Burmese society. And Burmese society is ‘khin’ and ‘ana’ society. Burmese people positively extend the human relation through the way of thinking of Myanmar language ‘khin’ translated ‘intimate’, but they also put on the brakes the extending human relation without ending by keeping its distance through the way of thinking of Myanmar language ‘ana’ translated ‘refuse courteously.’

Even Faxian(法顯)'s Gaosengfaxianchuan (高僧法顯傳) and Iching(義淨)'s Nanhaijiguineifachuan (南海寄歸內法傳) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.

Two utilitarian and symbolic objects associated with womanhood in Cambodian culture are the stove and the pot. The pot is a symbol of both the womb and female sexuality; the stove is a symbol of gendered feminine labor. This article argues that the sexist representations of the Khmer female body by modern Cambodian male artists demonstrate an inherited legacy of Orientalist stereotypes. These images were formed : under French colonialism and often depict Khmer women as erotic/exotic native Others. Starting in the 1970s, however, if not earlier, Cambodian women began to question the gendering of social roles that confined them to domestic space and labor. This form of social questioning was especially present in pop songs. In recent years, contemporary Cambodian woman artists such as Neak Sophal and Tith Kanitha have made use of rice pots and stoves in their art as freighted symbols of femininity. Neak created an installation of rice pots from different households in their village, while Tith rebelled against this gendered role by destroying cooking stoves as an act of defiance against patriarchy in her performance art.

Malaya attained independence on August 31, 1957 from Britain. However this new nation faced a communist insurgency known today as the “Malayan Emergency” (1948-1960). Then in 1961, Tunku announced a wider federation of “Malaysia”, viz. Malaya, British Crown Colonies of Singapore, Sarawak and North Borneo, and the protectorate of Brunei. Countering communism was a principal motive for “Malaysia”. Sarawak’s leftist elements were rejected with an armed opposition. Malaysia was formed excluding Brunei. Amidst its birth pangs, Malaysia faced hostile neighbors Indonesia and the Philippines; the former objected by way of Konfrontasi (1963-1967) while the latter laid claim to Sabah (formerly North Borneo). Malaya/ Malaysia was borne in the midst of the Cold War (1947–1991), a bipolar world between the US and the USSR. Malaya/Malaysia is utilized as a case of analysis and evaluation in the context of the twin trends of continuities and transformations in tracing the historical developments from the 1950’s to the 1990’s. The risks, motives, and challenges that prompted the shift in foreign relations reveal as much of the personality of the political leadership, the prevailing situations, and conditions from within and circumstances from without.