Philippine Art: Collecting Art, Collecting Memories

« Philippine Art: Collecting Art, Collecting Memories », 14/07/2017 – 11/03/2018, Asian Art Museum, San Francisco

Landmark exhibition at Asian Art Museum showcases centuries of creativity and cultural exchange

On view July 14, 2017–March 11, 2018 and presented in the Tateuchi Thematic Gallery, Philippine Art: Collecting Art, Collecting Memories is the result of more than a decade of study and collecting by the museum’s curatorial team — a labor of love to expand the institution’s holdings in this oft-overlooked area.

This is the first exhibition ever mounted in the United States of Philippine art spanning from the precolonial period to today. It explores the Philippines’ diverse artistic practices through twenty-five rare and compelling works: traditional carving and weaving; Islamic metalwork; Christian art from the colonial period; and modern and contemporary painting and mixed-media. This rich variety comes together to tell the sometimes unfamiliar story of how the Philippines — an island nation positioned along ancient trade routes between China and India, and, later, Europe via the Americas — has for centuries been a center for artistic exchange and innovation.

“The artistic culture of the Philippines has been marked by a history of invasion, resistance, accommodation and adaptation,” explains Natasha Reichle, who as the museum’s associate curator of Southeast Asian art spent years acquiring the artworks organized into this exhibition. “What has been fascinating is seeing how contemporary artists draw upon aspects of this complex legacy to create new works, works that are celebrated in the Philippines and valued in a global art market that is beginning to appreciate their beauty, originality and sophistication.”

“Ironically, the Philippines’ colonial history and Christian artistic legacy placed much of its art outside familiar ‘Asian art’ storylines of Hinduism or Buddhism, which may have led to its exclusion from our museum’s original founding collection,” explains Reichle. “Luckily for our visitors, this is a story that wants to be told. We have pieces in this exhibition acquired by donation, given directly from artists and collectors, even from the families of former missionaries and on-the-ground field researchers. The backstory of how we acquired every artwork mirrors the fascinating history of the Philippines.”

Lire la suite sur : http://www.asianart.org/press_releases/81

East Timor’s “Red Rosa”

« East Timor’s “Red Rosa” » by David Hutt, 18/08/2017, New Mandala

When East Timor gained its independence in May 2002, after a 24-year struggle against Indonesian occupation, how to compensate those who fought was one of the first decisions the new government had to make. By September of that year, two commissions had been established to register veterans of the armed struggle. Almost 40,000 people registered at the time, and a further 76,000 registered when another commission was established two years later. Veterans’ benefits are a sensitive issue in East Timor. Misgivings about favouritism were partly behind the 2006 violence that spread throughout the nation, while a significant chunk of the state budget is still today handed over for pensions, not without politically-motivated reasons.

But more aggrieved than most were the women of East Timor. In the first two commissions, out of 36,959 registered individuals only 13 were women. At the 2004 commission, which was intended for those who had fought in the clandestine resistance, 10,337 of the 76,061 registered were women—roughly 13%. This is despite some estimates that as many as 60% of the clandestinos (as they are known) were female…

When I visited Dili in 2015, an idle afternoon provided me the time to wander the city. Under a sedulous sun, I stopped to rest in a small, unassuming park that I later discovered is dedicated to Rosa “Muki” Bonaparte Soares, a little known but important figure of the early nationalist movement. Back home, I consulted the books I own on East Timorese history: Bonaparte’s name arose only in either a long list of other names from the period or as a passing reference to her stewardship of the OPMT. Academic essays bore more fruit. Perhaps the finest exploration of Bonaparte’s life, and of the East Timorese women’s movement during the 1970s, is Hannah Loney’s essay, “The Target of a Double Exploitation: Gender and Nationalism in Portuguese Timor, 1974–75”, published in 2015.

Bonaparte was one of only three women—along with Maria do Céu Pereira and Guilhermina Araújo—to be part of FRETILIN’s original 50-strong central committee. And, on 28 August 1975, she was named Secretary General of the first East Timorese women’s organisation, the OPMT. It wasn’t long before organisation chapters spread across the half-island nation, with 7,000 members within weeks. Free classes were provided to illiterate women and, for the first time, taught in the Timorese language, Tetum, and crèches were established for child-care.

Lire la suite sur : http://www.newmandala.org/rosa-bonaparte-east-timors-red-rosa/

Call for Submissions: Tea Circle’s Forum on the 10th anniversary of the “Saffron Revolution”

 Call for Submissions: Tea Circle’s Forum on the 10th anniversary of the « Saffron Revolution”, 21/08/2017, Tea Circle (Oxford)

September 2017 will mark the 10th anniversary of the so-called “Saffron Revolution.” Tens of thousands of monks and nuns, eventually joined by laypeople, marched in cities across the country, continuing a protest against military rule and government policies that was started by lay activists, but taken up by the religious community. After several days of growing anticipation and rapidly expanding global media coverage, the marches were brought to a halt by a violent crackdown from security forces, followed by raids and increased surveillance of monasteries.

People inside and outside of Myanmar were captivated by the images of monks chanting and marching in protest, although misperceptions of the event’s dynamics and the motivations of participants were also widespread, especially among outside observers. Even its evocative title is contested, both for the fact that Burmese monks’ robes are not saffron-coloured and because some are reluctant to associate the term “revolution” with what was seen by some as a form of spiritual resistance. While a wide consensus exists that this was an important moment in the recent political and social life of Myanmar—and to some extent maybe even in its religious life—there are a great variety of opinions over the event’s origins, its history, its role in the change the country has experienced since then and its general significance.

Tea Circle would like to take the opportunity offered by this anniversary to reflect on the “Saffron Revolution,” and to offer a space for considering and debating this variety of perspectives. We invite personal recollections, opinion pieces, critical analyses, or any other type of writing. Multi-media submissions are also welcome. Tea Circle is open not only to academic analysis but to anyone who wishes to share his/her views in reflecting on this important event in Myanmar’s recent history.

Submissions can be submitted any time and should be sent by email to editor@teacircleoxford.com with the subject line “Saffron Revolution.” The text of the submission should be attached in a word document with minimal formatting (although hyperlinks are welcome). A short biography (under 100 words) should be included in the document, as well as a proposed title for the piece and a related image, if possible. We will make every effort to provide prompt feedback on submissions and the forum will run for at least two months, allowing readers to interact with previous posts.

Voir : https://teacircleoxford.com/2017/08/21/call-for-submissions-tea-circles-forum-on-the-10th-anniversary-of-the-saffron-revolution/

In Indonesia, Chinese Deity Is Covered in Sheet After Muslims Protest

« In Indonesia, Chinese Deity Is Covered in Sheet After Muslims Protest » by Russell Goldman, 10/08/2017, The New York Times

A 100-foot statue depicting a Chinese deity was covered with an enormous sheet this past weekend in East Java Province, Indonesia, after Muslims threatened to tear the colossus down amid mounting ethnic and religious tensions across the country.

The Islamist campaign against the statue, a depiction of the third-century general Guan Yu, who is worshiped as a god in several Chinese religions, began online and soon spread to the gates of a Chinese Confucian temple in Tuban, near the Java Sea coast, where the figure was erected last month.

On social media, Muslims assailed the statue as an “uncivilized” affront to Islam and the island’s “home people,” and a mob gathered this week outside the East Java legislature in the city of Surabaya to demand its destruction.

Statues deemed un-Islamic have been destroyed or vandalized around Indonesia in recent years, and several Chinese temples have been set on fire. Covering the statue with a large white tarp was a stopgap measure proposed by the temple’s officials after a governmental religious body pushed them to find a solution…

Colossal statues of Guan Yu have been erected around the world. The Tuban statue, which took more than a year to build at a cost of about $188,000, is the largest of its type in Southeast Asia, according to Indonesia’s Museum of World Records.

Lire la suite sur : https://www.nytimes.com/2017/08/10/world/asia/indonesia-chinese-statue-islam-muslims-protest-guan-yu.html

Asian Highlands Perspectives, vol. 48 (2017)

Asian Highlands Perspectives, vol. 48 (2017)

Asian Highlands Perspectives is pleased to announce the publication of Volume 48 : Great Lords of the Sky: Burma’s Shan Aristocracy by Sao Sanda Simms. Written from a Tai/Shan perspective, the intricate and often unsettled realities that existed in the Shan States from early times up to the military coup in 1962 are described in a comprehensive overview of the stresses and strains that the Shan princes endured from early periods of monarchs and wars, under British rule and Japanese occupation, and Independence and Bamar military regime. Part One covers chronological events relating them to the rulers, the antagonists, and the people and the continuing conflict in the Shan State. Part Two deals with the 34 Tai/Shan rulers, describing their histories, lives, and work. Included are photographs and family trees of the princes, revealing a span of Shan history, before being lost in the mists of time. The past is explained in order that the present political situations may be understood and resolved amicably between the Bamar government, the Tatmadaw, and the ethnic nationalities.

Télécharger la version PDF sur : https://tibetanplateau.wikischolars.columbia.edu/file/view/AHP48GreatLordsOfTheSkyFinal24July2017reduced.pdf/

Center for Patani Studies

Center for Patani Studies : Resources for the Study of Patani’s History, Culture, and Society by Francis Bradley

This is an internet center for the study of Patani’s history, culture, and society with a focus on the period prior to its formal inclusion into Siam/Thailand in 1909. Founded in July 2013 by Francis R. Bradley, assistant professor of history in the department of social sciences and cultural studies at the Pratt Institute, the project aims to create a meeting place for people with a scholarly interest in Patani. Current projects include the building of relevant bibliographies and the forging of links between scholars and institutions dedicated to the growth of the field of Patani Studies.

On trouve sur le site des bibliographies : une des sources primaires (manuscrits malais) pour les études sur Patani, une des sources secondaires  (monographies historiques) ainsi qu’une liste des savants musulmans de la région avec quelques données biographiques et leurs oeuvres.

Les chercheurs intéressés sont invités à collaborer au site.

Adresse du site : https://patanistudies.com/

Malay manuscripts from Patani

« Malay manuscripts from Patani » by Annabel Teh Gallop, 04/08/2017, Asian and African Studies Blog (British Library)

Patani is a culturally Malay-Muslim region located on the northeast coast of the Malay peninsula, in the southern part of Thailand. It has long been renowned as a cradle of Malay art and culture, and especially as a centre for Islamic learning, with close links with the Holy Cities of Arabia. Patani has produced many notable Islamic scholars, the most prominent being Daud bin Abdullah al-Patani (1769-1847), who lived and wrote in Mecca in the first half of the 19th century. scholars, and Wan Ahmad al-Patani (1856-1908), the first Superintendent of the Malay press in Mecca. Patani is one of the great centres of the Malay manuscript tradition, and many manuscripts from Patani are now held in the National Library of Malaysia and the Islamic Arts Museum Malaysia in Kuala Lumpur.

The British Library holds two manuscripts probably from Patani, both of which may have been copied very recently, and which have been fully digitised. One contains a well-known Malay tale, Hikayat Raja Khandak dan Raja Badar (Or.16128), set during the early wars of Islam, in which the eponymous villain, Raja Khandak (known in some versions as Raja Handak or Raja Handik) and his son Raja Badar battle against the forces of the Prophet. It was a very popular story, and is also found in Javanese, Sundanese, Acehnese and Makassar versions.

The second manuscript aquired from the same source, Or. 16129, consists of only 11 folios and contains an unidentified religious work (or fragment of a work) by Imām Aḥmad (the Sunni jurist Aḥmad bin Ḥanbal, 780-855) on the shahādah (profession of faith), set within frames with a commentary written in the margins. The main text has a colophon stating that it was written on 24 Muharam 1[2]60 (14 February 1844) in Mecca. This manuscript is also written in a small neat hand with a ‘modern’ feel, but in this case modern influences are clearly manifest in the use of certain punctuation elements such as brackets and numbered points within the text, indicating a date of production in the 20th century and perhaps even suggesting that the manuscript might have been copied from a printed source.

Lire la suite et accéder aux manuscrits sur : http://blogs.bl.uk/asian-and-african/2017/08/malay-manuscripts-from-patani.html?

TRANS : Trans-Regional and -National Studies of Southeast Asia, vol. 5, n° 2 (2017)

TRaNS : Trans-Regional and -National Studies of Southeast Asia vol. 5, n° 2 (july 2017)

Table of contents

Articles

  • Colonial Mobility and Ambiguity: The Life of Filmmaker Hinatsu/Huyung by Thomas Barker
  • On the ‘New’ Burma Road: From Mule Caravans to Motorcycle Bands by Wen-Chin Chang
  • The Amber Road: Cross-Border Trade and the Regulation of the Burmite Market in Tengchong, Yunnan by Alessandro Rippa and Yi Yang
  • Biography and Borderlands: Chao Sone Bouttarobol, a Champassak Royal, and Thailand, Laos and Cambodia by Ian G. Baird

Book Review

  • Douglas Kammen, Three Centuries of Conflict in East Timor, Singapore: NUS Press, 2016 by Steven Farram
  • C. Michele Thompson, Vietnamese Traditional Medicine: A Social History, Singapore: NUS Press, 2015 by Nara Oda
  • Syed Muhd Khairudin Aljunied, Radicals: Resistance and protest in colonial Malaya, DeKalb: Northern Illinois University Press, 2015 by Ariffin S. M. Omar
  • Antje Missbach, Troubled Transit: Asylum Seekers Stuck in Indonesia, Singapore: ISEAS-Yusof Ishak Institute, 2015 by Realisa Darathea Masardi
  • Samson W. Lim, Siam’s New Detectives: Visualizing Crime and Conspiracy in Modern Thailand, Honolulu: University of Hawaii Press, 2016 by SeungHoon Han

Voir : https://www.cambridge.org/core/journals/trans-trans-regional-and-national-studies-of-southeast-asia/latest-issue

Asian Survey, vol. 57, n° 4 (2017)

Asian Survey, vol. 57, n° 4 (july/august 2017)

A signaler :

  • The Politics of Population Aging in Singapore and Taiwan : a comparison by Jennifer Dabbs Sciubba, Chien-Kai Chen
  • Comparing Aceh and Thailand’s Southern Border Provinces : The Politics of Peace Negotiations by Chanintira na Thalang, Pinn Siraprapasiri
  • Myanmar’s Double Transition : Political Liberalization and the Peace Process by Alexander Dukalskis

Voir : http://as.ucpress.edu/content/57/4

 

Ancient Guardian Statue Recovered at the Tonle Snguot Hospital site

« Ancient Guardian Statue Recovered at the Tonle Snguot Hospital site », 02/08/2017, Nalanda-Sriwijaya Centre

An ancient guardian statue was recovered at the Tonle Snguot hospital site north of Angkor Thom by the APSARA Authority and Singapore’s ISEAS-Yusof Ishak Institute’s Nalanda – Sriwijaya Centre (NSC) Archaeological Field School team. This is a unique find because the statue is almost complete. It is a late 12th century sandstone statue and measures approximately two meters in height. The statue belongs to the famed Bayon style. Bayon style is associated with King Jayavarman VII. It was recovered on the second day of research by the archaeology team (29 July 2017) after being identified by APSARA archaeologists working with the NSC Field School.

There are often two guardian statues (or carved images) depicted in front of ancient temples. Although Jayavarman VII was a Buddhist, the statues are usually associated with both ancient Buddhism and Brahmanism (Hindu) in Cambodian temples. The archaeology team was there to investigate ancient hospital activities, habitation and structures. There is often a temple that likely served for spiritual healing and praying area. The treatment area is possibly a separate location in the complex. Medical treatment is depicted on the stone carvings at the Bayon temple. Ancient inscriptions also describe the nurses, doctors, guards, cooks and other people.

The statue will be transported to the Preah Norodom Sihanouk Angkor Museum because of its importance. This was in collaboration with the APSARA Heritage Police and local community authorities.

Voir : https://www.facebook.com/notes/nalanda-sriwijaya-centre/ancient-guardian-statue-recovered-at-the-tonle-snguot-hospital-site/1487299751348403/

Mekong Review n° 8 (August 2017)

Mekong Review n° 8 (August 2017)

Table of contents

America’s amnesia by Thomas A. Bass

Ken Burns’ The Vietnam War reminds us why America can’t make an honest film about the war it lost.

Formosakill by Calvin Godfrey

When environmental regulations prevented Formosa from building its steel plant in Taiwan, it turned to Vietnam.

Cause and karma by Amy Doffegnies

Before he was arrested, Ko Swe Win was already a target for those who want to silence him.

The past isn’t past by Sebastiano Strangio

The ghost town of Lumphat today tells us why America should forgive Cambodia’s war debt.

Poetry by Moe Way, Maung Shin Saw, Maung Sein Win

The latest in verse from around the Mekong region.

Deep South by Abby Seiff

Amid the sectarian violence, life in Thailand’s troubled south resembles life everywhere else.

Too much democracy by T. F. Rhoden

Despite appearances, something is missing at the heart of Thai democracy.

Coma-tose by Nguyen Quan

New poetry from Nguyen Quan

On the move by Martin Stuart-Fox

Rapid urbanisation has transformed Laos from a backwater to a regional hub.

Exile wounds by Michael Freeman

Ocean Vuong’s poetry describes a world of memory and desire, scarred by violence.

Life as a shopping mall by Pim Wangtechawat

How Bangkok’s middle class live out their fears and fantasies in shopping malls.

Continuer la lecture de Mekong Review n° 8 (August 2017)

Eduardo Masferré : People of the Philippine Cordillera

A densely populated southern Kalinga village with sugar cane growing among the houses.
Saklit, Tinglayan, Kalinga 1950

Collection de photographies du Museum fünf Kontinente  : Eduardo Masferré : People of the Philippine Cordillera

Eduardo Masferré (1909–1995) was a Filippino-Catalan photographer who made important documentary reports about the lifestyle of the people of the Philippine Cordillera in the middle of the 20th century. He is regarded as the Father of Philippine photography.

Eduardo was born in Sagada in the Mountain Province of Northern Luzon as the son of Jaime Masferré, a Spanish soldier whose family had emigrated from Spain in the late 19th century. Jaime married Mercedes Langkew, a local woman from Sagada and became a farmer and eventually an Episcopalian priest. From 1914 to 1922 the family went back to Catalonia so that their children could study there, but then they returned to the Philippines and Eduardo finished his studies there. In his early years he became interested in photography, he was a self-taught photographer and when World War II ended, he opened a photographic studio in Bontok. The first exhibitions of his photographs were held in Manila in 1982 and 1983 and subsequently in Europe, Japan and the United States.

“Eduardo Masferré is an artist who did the right thing at the right time for the right reasons. A photographer with remarkable foresight, Masferré understood that change is inevitable. So with his camera, his eye and his heart, he kept the Cordillera’s proud, ancient soul visible and timeless amidst the changes.
With passion and with dedication, Masferré made a creative record of the life around him, realizing its importance. He is a Filippino who loved Filippinos in their everyday, ordinary setting. This is evident in his photographs, which are intensely felt and imbued with the spiritual element of creativity. The world’s way of gauging civilization and the value placed on Filippino ethnic heritage have only recently caught with the vision Masferré had over fifty years ago”, said Felice Sta. Maria, the President and Trustee of the Metropolitan Museum of Manila, in a message to Masferré’s book People of the Philippine Cordillera: Photographs 1934 – 1956 which was published in 1988.

Voir : https://www.facebook.com/pg/museumfuenfkontinente/photos/?tab=album&album_id=781120092013130

Voir les 90 photos d’Eduardo Masferré sur le site du musée : http://www.museum-fuenf-kontinente.de/museum/emuseumplus.html