Southeast Asian Quotes

You see, writers traveling to Southeast Asia visit indigenous communities. No writing quest will be complete without some cross-cultural comparisons. This exercise is a decisive moment in every author’s life. Equate it to a photographer meeting his first old man with a wrinkled face or the old lady with heavy earrings dangling from her earlobes.

. . . There are many type of humans. Look here.” She steeples her hands and puts her chin on top of it. “On top is white man. White man culture, very good.” She slides her chin down to her wrist. “Second comes Yellow man culture. Yellow also good.” She lifts her head and serves me a pitiful glance. “Sorry to tell you, Kumar. Other species comes only below.

Listen to your kuya, sister. Got three type kilikili.” He raises his finger. “One, that kano armpit smell like butter, burger, dollar; two, that Chinese intsik one smell like noodles, siopao, yuan; three, that bumbay one bad smell like roti, curry, rupee. Next time, find a kano who smells like butter, burger, or dollar. Curry not good. Rupee also not good, ba.

We quickly became friends with other art faculty members such as the ceramist Jim Leedy and his wife Jean and art historian/artist Bill Kortlander and his wife Betty. I also began taking classes in Southeast Asian history with John Cady, who had resigned from his position at the U.S.[CB4] [mo5]  State Department because he thought it would be a huge mistake to get involved in a “land war in Southeast Asia.” In 1966, his warnings were starting to become all too obvious as the Vietnam war grew and protests against it emerged. Dr. Cady was in the thick of the protests and was even being shadowed by the F.B.I. After I finished my BFA in art in 1966, I began work on a master’s degree in history at Dr. Cady’s urging. He and his wife became frequent guests at our parties

This image has so dominated Western views of Southeast Asian women that it became a key driver of Thailand’s sex industry. Sex tours of Southeast Asia remain hugely popular among white men, which ensures that the distorted image of Asian women persists.

I look around as people take seats in our segregated sections—South Asian, African American, Arab, Southeast Asian. East Asian and Latinx, too, though they seem to be fewer in number. Soheil was right. Everything is deliberate. Divide and conquer. We may all be Muslims, but we still have our prejudices and racism. It’s simpler to play on our internalized “-isms” if you separate us and feed our fears—easier to make us “other” ourselves and do the Director’s work for him. Today, we’re all Muslims who’ve been forced here, but maybe it wouldn’t be hard to tap into our bigotry to turn us against one another, to turn our gaze away from where our anger should really be directed. Classic colonial conquest strategy. Just ask the British.

The first human ancestor to spread beyond Africa was Homo erectus, as is attested by fossils discovered on the Southeast Asian island of Java and conventionally known as Java man

Between 1990 and 2000 the number of elected officials grew by 23 percent among blacks but only by 4 percent among Asians. Even Asian voter participation lags behind other groups; in 2008, Asians were significantly less likely than both blacks and whites to have voted. A similar pattern can be found among Chinese populations in southeast Asia and the Caribbean, the English in Argentina, Italians in the United States, and Jews in Britain. In each case, economic gains have generally preceded political gains.

My current way of teaching mindfulness is, in part, informed by this early Shingon training. I have people observe self in terms of inner mental images, mental talk, and emotional body sensation, the three sensory elements used in the Vajrayana deity yoga practice. I’ve created a hybrid approach. What I have people observe is derived from the Japanese Vajrayana paradigm: self = mental image + mental talk + body. But how I have people observe is derived from mindfulness, which has its origin in Southeast Asian Theravada practice.

It is precisely Battuta's lack of interest in peoples outside Dar-al- Islam—the world of Islam—that testifies to Muslim dominance of medieval Asian trade. In the fourteenth century, Battuta could travel 74,000 miles through Morocco, East Africa, India, central Asia, Southeast Asia, and China and remain entirely within the Muslim cultural envelope, never having to interact in a meaningful manner with those outside it in order to survive, to travel, or even to make a living.

To most Europeans, I guess, America now looks like the most dangerous country in the world. Since America is unquestionably the most powerful country, the transformation of America’s image within the last thirty years is very frightening for Europeans. It is probably still more frightening for the great majority of the human race who are neither Europeans nor North Americans, but are Latin Americans, Asians and Africans. They, I imagine, feel even more insecure than we feel. They feel that, at any moment, America may intervene in their internal affairs with the same appalling consequences as have followed from American intervention in Southeast Asia.

The PBA was a symptom of the Philippines' basketball obsession, not the cause. I was thrilled to be witnessing the professional game from inside Alaska's locker room, but that wasn't what brought me to Manila in the first place. I was inspired by the idea that a Southeast Asian nation populated by five-foot-five men and mostly forgotten by America except for its political corruption, widespread prostitution, and violent Muslim separatist movement could be devoted to hoops with a passion unequaled by any other country. It was a nationwide tale of unrequited love. Forty million short men obsessed with basketball--they might as well have been a nation of blind art historians.

I’m not going to insult you by feeding you aphorisms about omelets and broken eggs,” I said. “But you signed up for this job. You thought, as much as I did, that what we were doing was world-changing. That’s what you wanted, remember? Do you think the world changes by being asked politely? Or do you think there has to be risk?” She took a deep breath. All the emotions I normally watched her puree into professionalism were churning on her face. “I came here,” she said, “because you—because—I thought you would understand. Don’t you? Being the experiment. Being the pioneer they break the concepts on. The first. Are there any other Cambodians on the core team? Any other Southeast Asians, even? I can tell you exactly how many Black people there are, and I’d only need one hand to count them off.

They were all there for the food, the drink, and the ambience, even as everyone devoured plates as disparate as Korean bibimbap and French vichyssoise. "I'm going over there." Ana pointed to a midnight-blue food truck that was known for having the best bao, steamed Vietnamese buns, in Denver. Which, given the popularity of the southeast Asian cuisine in the city lately, was more of an accomplishment than it might have seemed. "What about you?" Rachel asked Melody. "I'm having what you're having. You never steer me wrong." "Then A Parisian in Denver is the way to go. Come on. I want to say hello to Lilia." They found their way to the end of the line in front of a food truck painted in red, blue, and white, and Rachel craned her neck to feet a better look at the chalkboard that proclaimed the day's specials. There was French street food like crepes and merguez sausages alongside trendy favorites like duck confit pommes frites.

Proto-Oceanic is the theoretical mother tongue of the Oceanic peoples and the language from which all the Oceanic languages are thought to descend. It is a huge family, encompassing more than 450 languages, including those spoken on all the islands of Polynesia, most of the smaller islands of Melanesia, and all the islands of Micronesia except two. It is itself a branch of the larger Austronesian language family, a truly stupendous grouping of more than a thousand languages, which includes, in addition to all the Oceanic languages, those of the Philippines, Borneo, Indonesia, Timor, the Moluccas, and Madagascar. The very oldest Austronesian languages—and thus, in a sense, their geographic root—are a group of languages known as Formosan, a few of which are still spoken by the indigenous inhabitants of Ilha Formosa (Beautiful Island), an old Portuguese name for the island of Taiwan. Thus, at least from a linguistic point of view, the path back from Polynesia to the ultimate homeland proceeds through the Melanesian and Southeast Asian archipelagoes to an island off the coast of China, where the trail goes cold around 5000 or 6000 B.C.

Say I decide that it would be a good thing to insert pictures here demonstrating cultural relativism, displaying an act that is commonsensical in one culture but deeply distressing in another. I know, I think, I'll get some pictures of a Southeast Asian dog meat market. Like me, most readers will likely resonate with dogs. Good plan! On to Google Images and the result is that I spend hours transfixed, unable to stop, torturing myself with picture after picture of dogs being carted off to market. Dogs being butchered, cooked and sold. Pictures of humans going about their day's work in a market indifferent to a crate stuffed to the top with suffering dogs. I imagine the fear those dogs feel. How they are hot, thirsty, in pain. I think, what if these dogs had come to trust humans? I think of their fear and confusion. I think, what if one of the dogs whom I've loved had to experience that? What if this happened to a dog my children loved? And with my heart racing, I realize that I hate these people. Hate! Every last one of them and despise their culture. And it takes a locomotive's worth of effort for me to admit that I can't justify that hatred and contempt. That mine is a mere moral intuition. That there are things that I do that would evoke the same response in some distant person whose morality and humanity are certainly no less than mine. And that but for the randomness of where I happen to have been born, I could have readily had their views instead. The thing that makes the tragedy of commonsense morality so tragic, is the intensity with which you just know that They are deeply wrong. In general, our morally tinged cultural institutions, religion, nationalism, ethnic pride, team spirit, bias us toward our best behaviors when we are single shepherds, facing a potential tragedy of the commons. They make us less selfish in Me versus Us situations, but they send us hurtling toward our worst behaviors when confronting Thems and their different moralities.

Birch bark lends a mild wintergreen flavor to brewed sodas. Birch beer, flavored with sassafras and birch, is a classic American brew. Birch bark is usually sold in homebrew stores. Bitter Orange (Bergamot) s highly aromatic, and its dried peel is an essential part of cola flavor. The dried peel and its extract are usually available in spice shops, or any store with a good spice selection. They can be pricey. Burdock root s a traditional ingredient in American root beers. It has a mild sweet flavor similar to that of artichoke. Dried burdock root is available in most Asian groceries and homebrew stores. Cinnamon has several species, but they all fall into two types. Ceylon cinnamon is thin and mild, with a faint fragrance of allspice. Southeast Asian cinnamon, also called cassia, is both stronger and more common. The best grade comes from Vietnam and is sold as Saigon cinnamon. Use it in sticks, rather than ground. The sticks can be found in most grocery stores. Ginger, a common soda ingredient, is very aromatic, at once spicy and cooling. It is widely available fresh in the produce section of grocery stores, and it can be found whole and dried in most spice shops. Lemongrass, a perennial herb from central Asia, contains high levels of citral, the pungent aromatic component of lemon oil. It yields a rich lemon flavor without the acid of lemon juice, which can disrupt the fermentation of yeasted sodas. Lemon zest is similar in flavor and can be substituted. Lemongrass is available in most Asian markets and in the produce section of well-stocked grocery stores. Licorice root provides the well-known strong and sweet flavor of black licorice candy. Dried licorice root is sold in natural food stores and homebrew stores. Anise seed and dried star anise are suitable substitutes. Sarsaparilla s similar in flavor to sassafras, but a little milder. Many plants go by the name sarsaparilla. Southern-clime sarsaparilla (Smilax spp.) is the traditional root-beer flavoring. Most of the supply we get in North America comes from Mexico; it’s commonly sold in homebrew stores. Wild sarsaparilla (Aralia spp.) is more common in North America and is sometimes used as a substitute for true sarsaparilla. Small young sarsaparilla roots, known as “root bark” are less pungent and are usually preferred for soda making, although fully mature roots give fine results. Sassafras s the most common flavoring for root beers of all types. Its root bark is very strong and should be used with caution, especially if combined with other flavors. It is easily overpowering. Dried sassafras is available in homebrew stores. Star anise, the dried fruit of an Asian evergreen, tastes like licorice, with hints of clove and cinnamon. The flavor is strong, so use star anise with caution. It is available dried in the spice section of most grocery stores but can be found much more cheaply at Asian markets.

Southeast Asians almost never use chopsticks. If you go to Vietnam or Thailand or Cambodia, you never see a chopstick. Even in the boonies. They use forks and large spoons but when they come here and open a little restaurant they put out chopsticks because that’s what Americans expect. Ain’t life a bitch?

Neither the Western conception of modernity, nor the notion of the modern individual as a bounded, rational subject applies uniformly throughout the world.

User’s Guide to Southeast Asian Artillery

Downstairs was where I learned how to braid hair, how to skip rope, and how to eat balut—a common Southeast Asian street food: a developing duck embryo boiled alive in its shell.

For many years it had been claimed that the average achievement by pupils in some South-East Asian countries was significantly higher than in the United Kingdom. Then it came to light that the weakest pupils in that country were removed from the total who were evaluated at an earlier stage in the educational process. Clearly, the effect of their removal is to skew the average attainments to be higher than they would otherwise be.

Page 155: Before the War, textbooks used in Chinese schools in Southeast Asia were published mainly by two large printing concerns in China (the Commercial Press and the Chung-hwa Book Company, both in Shanghai) and were identical with textbooks used in China itself. Thus, pupils attending Chinese schools in Thailand were given as strong an indoctrination of Chinese nationalism as students in China proper; China was accorded paramount attention, invariably referred to as ‘our country’, and little attempt was made to foster an appreciation of local Southeast Asian traditions and history.

Non-Latino Latino White 60.0% 12.1% Black 12.4% 0.4% East Asian 2.4% 0.0% South Asian 1.5% 0.0% Filipino/Pacific Islander 1.1% 0.0% Native American 0.7% 0.2% Southeast Asian 0.6% 0.0% Other Asian 0.1% 0.1% Other Single Race 0.3% 4.7% White & Black 0.7% 0.1% White & Native American 0.5% 0.1% White & Asian 0.5% 0.1% Other Combination 0.8% 0.6% TOTAL 81.6% 18.4%

Helping our neighbours defend their territory therefore looks a good way to get them to help defend ours. There has always been a question about how far north we should take this argument, but it makes sense to stay away from the Asian mainland and concentrate on the islands and peninsulas of maritime Southeast Asia: Malaysia, Singapore, perhaps the Philippines, the Melanesian islands and, of course, Indonesia.

When there are major disparities in outcomes among men who are all in the top one percent in IQ, and among siblings raised under the same roof, as well as discriminated-against minorities being more economically successful than those discriminating against them—as has happened in the Ottoman Empire, many Southeast Asian countries, and much of Eastern Europe, for example—the insistence on believing that human biases are the primary cause of disparities in outcomes ignores a vast range of evidence to the contrary.

This free mixing of Hinduism and Buddhism is a striking feature of South-east Asian religion from this time onwards. As a Chinese report noted, ‘The people all learn the Brahminical writings and greatly reverence the law of the Buddha.’ The Buddha and the Hindu gods accommodated each other and often appear folded in with local religious practices including ancestor worship, fertility ceremonies, and naga and yakshi

Indian Buddhist literature thus found its most monumental artistic expression far from the shores of India.41 The vast complex at Borobudur, one of the great cultural achievements of humanity, represents the moment South-east Asian architecture came of age. It not only overshadowed any Buddhist monument previously raised in India; it also inspired the building of a whole remarkable tradition of stepped pyramids in Cambodia.

Some aspects of Indian civilisation made almost no impression on South-east Asia. The caste hierarchy, for example, never crystallised in the region in the way it did in India, and ideas of ritual impurity and elaborate bans on eating with members of different castes completely failed to take root. Most South-east Asians also rejected vegetarianism and retained a particular fondness for pork.

Its builder was the greatest of all South-east Asian rulers, Raja Suryavarman II, ‘He Who is Protected by the Sun’, who was anointed king in 1113 by the venerable Brahmin Divakara Pandita and performed sacrifices to the spirits of the ancestors

There was one other aspect of South-east Asian life that remained untouched by Indian influence: the high status of women. In Cambodia women remained owners and disposers of property, something from which the Laws of Manu and wider Indian Brahmanical tradition excluded them.

The bar/restaurant was still open, and there was some kind of forgettable baseball game featured there, on the large screen, with no one watching, and you could see this from the uninhabited and threadbare lobby. The young man at the front desk looked like there was no sorrow he had not experienced, and you could imagine that the pariahs of Waterbury - the convicted frauds and disgraced politicians, the collectors of serial-killer memorabilia, the embezzlers of church donations, those found guilty of exposing themselves, the mortuary assistants with suppressed necrophiliac tendencies, the sadistic gym teachers and embittered traffic cops - all settled here when they were in search of the loneliest night imaginable, and nothing made them feel better than exceedingly loud smoove playing in the lobby. If you were experiencing catecholaminergic polymorphic ventricular tachycardia, some flügelhorn soloing just might do the trick, could render you functionally unconscious in that way that hotel life can often do, unaware of any aspect of civilization that involves continuity, stability, devotion. However, it's also possible that smoove could be seen as a music that requires absolute submission to the American economy, to the need to buy and consume, and, as such, it is straight out of the robber-baron playbook, the music that can and must drive you to your knees so that you can do nothing but purchase plastic trinkets of Southeast Asian manufacture.

Under the policy of the present government, tourists are only allowed into the country for one week at a time. This goes some way towards keeping out foreign influences and, compared with most South-east Asian countries, Burma has done a much better job of preserving its own culture and traditions. The country is to some extent isolated from the rest of the world through restrictions on Burmese wishing to travel abroad as well as on foreigners wishing to come to Burma. This enforced isolation has resulted in giving things foreign the appeal of ‘forbidden fruit’ for some Burmese. It also means that in many areas of scientific and technological education, Burma has fallen behind modern developments. Whatever

Bernier became the first popular classifier of all humans into races, which he differentiated fundamentally by their phenotypic characteristics. To Bernier, there existed “four or five Species or Races of men so notably differing from each other that this may serve as the just foundation of a new division of the world.” As a monogenesist, he held that “all men are descended from one individual.” He distinguished four races: the “first” race, which included Europeans, were the original humans; then there were the Africans, the East Asians, and the “quite frightful” people of northern Finland, “the Lapps.” Bernier gave future taxonomists some revisionist work to do when he lumped with Europeans in the “first” race the people of North Africa, the Middle East, India, the Americas, and Southeast Asia.

Huygens noticed one day that a set of pendulum clocks placed against a wall happened to be swinging in perfect chorus-line synchronization. He knew that the clocks could not be that accurate. Nothing in the mathematical description then available for a pendulum could explain this mysterious propagation of order from one pendulum to another. Huygens surmised, correctly, that the clocks were coordinated by vibrations transmitted through the wood. This phenomenon, in which one regular cycle locks into another, is now called entrainment, or mode locking. Mode locking explains why the moon always faces the earth, or more generally why satellites tend to spin in some whole-number ratio of their orbital period: 1 to 1, or 2 to 1, or 3 to 2. When the ratio is close to a whole number, nonlinearity in the tidal attraction of the satellite tends to lock it in. Mode locking occurs throughout electronics, making it possible, for example, for a radio receiver to lock in on signals even when there are small fluctuations in their frequency. Mode locking accounts for the ability of groups of oscillators, including biological oscillators, like heart cells and nerve cells, to work in synchronization. A spectacular example in nature is a Southeast Asian species of firefly that congregates in trees during mating periods, thousands at one time, blinking in a fantastic spectral harmony.

[At Gunung Padang] First, the drill cores contained evidence--fragments of worked columnar basalt--that more man-made megalithic structures lay far beneath the surface. Secondly, the organic materials brought up in the drill cores began to yield older and older dates--3000 BC to 5000 BC, then 9600 BC as the drills bit deeper, then around 11,000 BC, then 15,000 BC and finally, at depths of 27.5 meters (90 feet) and more, an astonishing sequence of dates of 20,000 BC to 22,000 BC and earlier. [...] The problem is that those dates going back before 9600 BC take us deep into the last Ice Age, when Indonesia was not a series of islands as it is today but was part of a vast antediluvian Southeast Asian continent dubbed "Sundaland" by geologists. Sea level was 122 meters (400 feet) lower then. Huge ice caps 3.2 kilometers (2 miles) deep covered most of Europe and North America until the ice caps began to melt. Then all the water stored in them returned to the oceans and sea-level rose, submerging many parts of the world where humans had previously lived.

Ong also made the simple point that the possibility of palm or coconut oil contributing to heart disease seemed unlikely, given that these saturated fats had been the dietary mainstay for largely disease-free Southeast Asian populations for thousands of years.

South-east Asia’s high savings rates, most of which flowed into bank deposits, lent themselves to outsize banking systems, which invited godfather abuse. There is, in turn, a pretty direct line from the insider manipulation

South-east Asia’s high savings rates, most of which flowed into bank deposits, lent themselves to outsize banking systems, which invited godfather abuse. There is, in turn, a pretty direct line from the insider manipulation of regional banks to the Asian financial crisis. The ‘over-banked’ nature of south-east Asia also helps explain a conundrum that has occupied some of the region’s equity investors: why, despite heady economic growth, have long-term stock market returns in south-east Asia been so poor? Since 1993, when a flood of foreign money increased capitalisation in regional markets by around 2.5 times in one calendar year,37 dollar-denominated returns with dividends reinvested (what investors call ‘total’ returns) in every regional market have been lower than those in the mature markets of New York and London, and a fraction of those in other emerging markets in eastern Europe and Latin America.38

It is also worth recalling that tranquil Singapore maintains what is probably the highest rate of state executions in the world, well ahead of China or Saudi Arabia.32

the Southeast Asian heroin connection, CIA drug money used to finance the Contras,

White youth also often receive extensive assistance as well as tolerance when they develop drug problems. In contrast, blacks, Latinos/as, and Arab- and Southeast Asian-Americans among the stigmatized poor are without such counseling services and often simply hustled off to jail. It

Even though these groups, particularly the latter two, constitute only 1 percent or less of those currently imprisoned, their presence requires foregrounding if for no other reason than that their members and families, too, suffer the onerous conditions of incarceration. A/AAPI groups (the fastest growing immigrant community in the U.S. at this writing) have experienced, especially among South and Southeast Asian groups, a quadrupling of their rate of incarceration over a single decade.[84] Between 1990 and 2000 there was an unprecedented skyrocketing of the A/AAPI incarceration rate by 250 percent.

The various units of Philippine guerrillas, their tactics, military resources, and vigor to survive and end the Japanese maltreatment of the Philippine people paint the Pacific Theater from 1941-1945 as desperate, dark, and bloody for Asian communities throughout East and Southeast Asia

When I left America I understood the formation of public opinion in Southeast Asia. I had had the best course possible, taught by a famous Asian expert. Two minutes at Chulalongkorn taught me that I might just as profitably have studied the zither.

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My trip home took me north along 101st Street up to 104th Avenue where I cut through a large open lot where the old railway used to run toward my neighborhood. From there I headed west along 105th, behind Grant MacEwan College and its concrete towers, until I got to my house, which was located in a neighborhood officially called Central MacDougall. However, over a series of years, it had been given a series of informal names based on the immigrants who lived there at the time. It had been called Little Saigon in the seventies and eighties because of the Southeast Asian boat people fleeing the Vietnam War and its aftermath. Those folks had moved, and in the past ten years or so they had been replaced by refugees fleeing African wars in Ethiopi, the Sudan, Somalia, and like. The new name was now Little Mogadishu or, more informally, Kush.

My handwriting in Bangla is childlike, block-lettered. I think about the origin of our letters, traced back to the unadorned glyphs, lines, loops, and circles of ancient Brahmi, the root script of nearly all writing systems in South and Southeast Asia, from Bangla to Tamil to Thai, which spread across the subcontinent around 300 BCE. Brahmi has been found as inscriptions on rock edicts, on punched coins and potteries. Both South Asian and Western scholars have debated Brahmi’s origins, whether or not Brahmi is indigenous or derived from a Semitic script outside of South Asia. Western scholars prefer the latter explanation, anything to center themselves, rather than believe that the Indigenous Dravidian peoples of South Asia are the ones who created and spread the usage of Brahmi. Is naming the script Brahmi, the feminine form of Brahma, the divine Hindu masculine, a tacit acknowledgment that the way we come to know the language of our people, the language inside of us, how we learn to write and to speak our tongues, comes from our mothers?

What progress the French have experienced in opening their hearts is largely limited to former imperial subjects who are Christian and who speak (perfect) French. Southeast Asians and especially Algerians most definitely are not feeling the love.

Dhyan traveled from India to China along with the Buddhist monks, where it was referred to as Ch’an. This yoga traveled through the Southeast Asian countries to Japan and became Zen, and found expression as a whole system of direct insight without an emphasis on doctrine. Zen is a spiritual path that has no scriptures, books, rules, or rigid practices; it is an uncharted path.

This passing comment illuminates a particular quality of Javanese gamelan and helps to explain, perhaps, why the music of such a small Southeast Asian archipelago has so strongly influenced music in the twentieth century. In 1937, Leonhard Huizinga expressed the nature of this quality more poetically. “This music does not create a song for our ears”, he wrote. “It is a ‘state’, such as moonlight poured over the fields.

According to ethnologists, the Vietnamese derive not from a single Chinese tribe, but from a mixture between tribes of Mongolian and Austro-Indonesian origin; their language has grown from both Chinese and Southeast Asian

Hainanese Chicken Rice An entire chicken is steeped in broth at sub-boiling temperatures and is then served with rice steamed in the same broth. Originally a Chinese dish, it was spread across Southeast Asia by migrants from the Hainan Province. A well-loved staple, it is also known as Khao Man Tai or Singapore Chicken Rice. *Many restaurants that serve it will also serve chicken soup on the side. "That makes perfect sense! This dish is an excellent choice for emphasizing the unique deliciousness of the Jidori! I already know it can't help but be good!" "That one's yours." "Uh, thanks. I'll dig right in." Delicious! It's too delicious! The tender meat so perfectly steeped! Each bite is sheer decadence! The delicate yet bold umami flavors! But that's not all... Next comes the very best part! As if that one bite wasn't enough, after it's swallowed... ... There's the subtle and sophisticated aftertaste! "Mmm! That decadent flavor lingers in the mouth for so long! Exquisite! Simply exquisite! This dish is the pinnacle of Jidori cooking!" "Don't stop yet. I've made three dipping sauces to go along with it. Chili sauce, ginger sauce and some See Ew Dum." *See Ew Dum is a dark, thick and sweet soy sauce commonly used in Thai cooking. Its viscosity is similar to tamari. "I made the chili sauce by grinding red peppers and adding them to the broth from the steeped chicken. The ginger sauce is fresh ginger mixed with chicken fat I rendered out of the bird.

Condoms and fandangle size: penile sizes vary: Southeast Asian condoms, for example, may be rather small, while African ones are large. The shape of penises is also very diverse, so not all condoms fit all comers

In terms of demographic growth ahead, Indonesia’s in the middle of the pack for the Southeast Asian countries. It looks good, but it’s not as strong as India, and it’s nowhere near Kenya, the Middle East, and Africa. Look at its Spending Wave chart (Figure 16-3). Indonesia has one of the longest demographic growth trends in Southeast Asia. It doesn’t peak until around 2060. But it does plateau after 2045. That’s another plus for Indonesia in the next global boom, from 2023 to 2036.

Since the crusades, Muslims have called all Europeans, Franques (derived from the Franks who lived in France).  In turn, after contact with Muslim traders, South-East Asians began to use the term ferengi to denote all Europeans, including the Portuguese

The toxic Soviet European Marxist genie had been let out of the bottle to poison what had been a peaceful and prosperous Southeast Asian land. All the beautiful traditions of Cambodia’s national life soon gave way to the horrors committed by those students who went to France.”15

The frequency of Suharto’s meetings with his fellow heads of government during his twenty-two-year incumbency prompted an Indonesian label for the encounters: “empat mata” (four eyes).

But the blame for the resultant situation, in as much as it needs to be attributed, belongs with politicians not with businessmen. It is the politicians’ job to defend society’s interests.

The more balanced power equation between women and men Below the Winds encouraged serial monogamy and easy divorce for both parties… Hybridity was therefore the norm for these cities, up to the point when communication with the homeland became so well established that its prejudices were imported.…. Southeast Asian women were therefore the pioneers of cultural interaction with outsiders, a creative role appreciated by neither nationalist nor imperialist authors.

The very prominent images of the Javanese aristocratic daughter Kartini learning ‘liberation’ from her Dutch correspondent... began a discourse of ‘female liberation’ as a modern western import... The reality of the high colonial period was however closer to the reverse. Up until the nineteenth century the great majority of Southeast Asian women had more latitude and agency than their European (or Chinese or Indian) counterparts, and played economic roles equivalent to (though different from) those of men.

Paradoxically, the period of liberation from European power structures marked an unprecedented embrace of modern European cultural and political norms. It marked probably the most dramatic iconoclasm towards Asian traditional cultures of any period in history.

Laksa curry, did you say? That is a Southeast Asian dish known for its exceptionally slippery noodles. And I expect squid ink was used to give the roux this black color." "But this utterly repulsive and vomit-inducing stench! Don't tell me you used-" "Yes. It's Kusaya." "I KNEW IT! What kind of garbage does this girl think goes in food?!" KUSAYA Salted dried fish, it originated in the Izu Islands. Blueback fish, like mackerel or flying fish, are soaked in a salty, sticky brine called Kusaya Jiru and then sun dried. IT REEKS. "Just grilling the stuff is enough to get you a pile of complaints from all your neighbors!" "Ugh. Boiling it down makes the stench even more repugnant." "This is my special handmade Kusaya! I used flying fish and mahi-mahi... ... and then soaked them in Kusaya Jiru I carefully, preciously refined over and over!

Security was, though, an ongoing rock-paper-scissors match between technologies that all seemed to want different things. The lobby of the building, its elevators and stairwells, and its exterior belts of walkways and gardens had all been covered by security cameras from the very beginning of Zula and Csongor’s tenancy. In those days a security guard would sit all day behind a reception desk in the lobby, keeping an eye on the main entrance, glancing down from time to time at an array of flat-panel monitors that showed him the feeds from those cameras. But the desk had been torn out some years ago and replaced with a big saltwater aquarium. The building still employed a security firm. But those guards who were human, and who were actually on site, spent most of the day up on their feet, strolling about the property while keeping track of events in wearable devices. Some of the “guards” were just algorithms, analyzing video and audio feeds for suspicious behavior, recognizing faces and cross-checking them against a whitelist of residents, friends, and neighbors, and a blacklist of predators, stalkers, and ex-husbands. Anything ambiguous was forwarded to a Southeast Asian eyeball farm.

Because the United States still recycles white supremacist proclivities and practices, this is not just a sacrifice of “the poor.” It is particularly a sacrifice of the racially stigmatized poor. This is evident not only by the disproportionate suffering of blacks, Latinos/as, American Indians, and Asian- and Arab-Americans in U.S. prisons. It is dramatized also abroad by the peoples of Southeast Asia, Africa, and Latin America, who long have been subject to U.S. racist assumptions that operate at the highest levels of government, and often pervade the U.S. body politic generally. Evidence of white supremacy in U.S. policy formulation has been repeatedly documented from U.S. dealings with nations of the global South continents.

Marital property was held jointly, marital residence was more often with the bride’s than the groom’s parents, descent and inheritance was bilateral, and women’s claim on property was sufficiently secure to allow them to be the initiators of divorce as often as men. Attractive as this pattern seems in modern terms, it could be argued that the absence of male primogeniture, which cruelly concentrated wealth in particular dynastic lines in Early Modern Europe and China, was one of the reasons that Southeast Asians did not accumulate capital as those centers did.

By 2012, the National Center of Law and Economic Justice reported that “46.5 million people were living in poverty in the United States—the largest number in the 54 years the Census has measured poverty.”[49] Studies from 2012 also deploy the notion of “near poverty” which shows those in poverty or near poverty to number over 70 million in the U.S.[50] The rates of those going into near poverty, as into poverty, are of course much higher for blacks, non-white Hispanics, and Southeast Asian-Americans.

I’ve come to believe there are four types of ESL teachers in Asia. The first are young people looking to travel for a year or two and save a bit of money before returning home and starting the careers they would sink into for the rest of their lives. The second are those who end up marrying an Asian and living the rest of their lives as expatriates, maybe flying home every so often for a wedding or a funeral or Christmas with their ageing parents. The third are the more adventurous who are willing to give up the better salaries and standards of living in Japan and South Korea for a more laissez faire lifestyle in a tropical environment in Southeast Asia.

Page 178: … it is striking to note that none of the Asian Tigers has ever had a market-dominant minority. In all the Asian Tigers, the ethnic majority—the Japanese in Japan, the Koreans in South Korea, and the Chinese in Hong Kong, Taiwan, and Singapore—is both economically and politically dominant. … Among other factors, the lack of a market-dominant minority in all these Tigers probably helps explain their economic success relative to the far poorer and less stable neighboring Southeast Asian countries of Burma, Indonesia, Malaysia, and the Philippines.

The mutual benefits of two-way trade, and the willingness of Southeast Asian rulers to submit, at least symbolically, to China may also explain the relative lack of military conflict between China and Southeast Asia over the centuries.

Sometimes, though no one ever asks, I say that it was moving to the East Coast that led me to understand that I was raced—to understand that the gaze upon my body bore the effects of a system far larger than me. I could no longer think of myself as a neutral subject; no one was, and in that realization there was a kind of relief. Emboldened by my reading, I began to consider my own Asian-Americanness, and within it to draw a distinction between East and Southeast Asian, finally acknowledging the effects of being a repeatedly colonized subject—the ways women who looked like me had been degraded and degraded. Because I was emphatically a brown girl fucking, I related to the term ABJECT so much that I made endless puns about it: ABJECT PERMENANCE, ABJECT STORY, ABJECT OF YOUR AFFECTION. For that was how I felt, melodramatic as it was: cast-off, objectified. Kristeva was the spotlight that illuminated my condition.

Our Islamophile intellectuals and politicians are going to be really annoyed once more. The daily Sydney Morning Herald[65] got hold of a secret 44-page manual published by Jemaah Islamiyah (a Southeast Asian Islamist network based in Indonesia) entitled General Guide to the Struggle. There we read: ‘[We have] love of jihad (holy war) in the path of God and love of dying as a martyr… [Our enemies are] satanic demons and satanic humans.’ The objective is to carry Islam ‘to the four corners of the Earth’.

Asian Americans have been stereotyped as highly successful, suggesting that the American Dream is their reality (perhaps more so than that of other racial minorities), though the uncomfortable truth is that there are wide economic disparities among Asian Americans. Some ethnic groups, such as the Japanese, Chinese, and Indians, have been described as “outwhiting the whites” in terms of economic success, while some Southeast Asian American groups who immigrated to the United States as refugees with few resources (such as Cambodians, Vietnamese, and Laotians) are trapped in intergenerational poverty; in fact, some of these ethnic groups lag well behind Latinx and African Americans in terms of socioeconomic status.

ST Engineering, the only South-East Asian firm in SIPRI’s top 100 defence manufacturers, has sold over 100 Bronco (or Warthog) armoured troop carriers to the British, for use in Afghanistan.

In the mid-1950s, Tata endorsed the political philosophy of C. Rajagopalachari (Rajaji) who had quit the Congress party to establish the Swatantra party. The new party espoused the model of economic growth that some Southeast Asian countries were rapidly adopting. When Rajaji campaigned for the Swatantra party in South Kanara during the 1960s, Tata travelled with him, interpreting his speeches in Kannada for the voters. When Tata was campaigning for the Swatantra party in the 1962 general elections, Amma was canvassing votes for the Jan Sangh, mainly because many of her good friends supported that party. Tata's attitude towards the Jan Sangh, which also endorsed the free enterprise-based economy, was more lukewarm. Tata liked the dedication and discipline of its RSS cadres and the personal honesty and integrity of its early leaders. But being an atheist, Tata could never be wholly enthusiastic about Jan Sangh's version of god's own truth.