Shared Culture in Southeast Asia (PDF)

6 SHARED CULTURE IN SOUTHEAST ASIA: Reflection from Mainland and Insular Southeast Asian Countries After learning the foundational concepts in Multiculturalism through the diversity of some Southeast Asian countries in the previous topics, starting the current chapter, students will be introduced to...

6 SHARED CULTURE IN SOUTHEAST ASIA: Reflection from Mainland and Insular Southeast Asian Countries After learning the foundational concepts in Multiculturalism through the diversity of some Southeast Asian countries in the previous topics, starting the current chapter, students will be introduced to practical lessons in implementing Multicultural values by highlighting similarities within Southeast Asian culture. This chapter specifically focus on reflecting shared culture between the Southeast Asian mainland and insular countries. Historical and geographical backgrounds resulted in uniformity especially through religion, language and culinary. Image courtesy: University of Texas Library PAGE 41 Roles of Religion is shaping Southeast Asia identity. Image courtesy: Infographic.tv Buddhism, Christianity and Islam are the major religions in Southeast Asia. Each religion plays significant roles in shaping the people’s identity since religious practices and attributes often intertwined with the local culture. They embedded in daily life and even influenced the governance, customary law and image of the countries in general. Interestingly, between southeast Asia mainland and insular region, domination of particular religion seems obvious, contributing to manage relationship with neighbouring countries. The mainland Southeast Asia (Myanmar, Laos, Thailand and Cambodia) is predominantly home for Buddhism, apart from Vietnam. While the insular Southeast Asia (Malaysia, Indonesia, Brunei Darussalam) shared Muslims domination in its population. Although Singapore more like a mixed between those major religions. Meanwhile, The Philippines and East Timor are home for majority Christians, both Catholicism and Protestanism. PAGE 42 Buddhism in Mainland Southeast Asia: Myanmar, Laos, Thailand, and Cambodia Historically, Buddhism widespread in SEA mainland originated from South Asia mostly connected through India and Sri Lanka trade routes. Although Buddhism succeeds in the mainland, interestingly, in the pre-colonial era, Buddhism also contributed a major impact in the insular Southeast Asia, including Indonesia. In fact, one of the largest Buddhist temples, the Borobudur temple, located in Central Java, Indonesia, as archaeological legacy of Buddhist kingdom in the region. With the Theravada and Mahayana as two mainstream teachings, Buddhism emerged in many aspects of life of the people in the mainland. Other major Buddhist temples are Angkor Wat in Cambodia, Wat Phra Phutthabat in Thailand, Chaukhtatgyi Buddha Temple in Mynamar, and Wat Si Saket in Laos. With the Theravada and Mahayana as two mainstream teachings, Buddhism emerged in many aspects of life of the people in the mainland. Buddhism has tremendous influence in shaping people culture, customs, and identities. Islam in Insular Southeast Asia: Malaysia, Indonesia, and Brunei Darussalam Islam in mainland Southeast Asia mainly brought by Sufi missionaries through the trade from West Asia. Ports like Malaka strait located between Sumatra, Indonesia and Malaysia was one of main entrances for Persian PAGE 43 traders. Since the 7th century till today, Indonesia, Malaysia and Brunei Darussalam made up of 65% Muslims as the most populous in the world, compared to the Islamic region of the Middle East. The major Islamic teaching in insular Southeast Asia is Sufi, leading to the growing practice of Safi’i school of Islamic jurisprudence. The fascinating growths of Islam in Insular Southeast Asia has involved in a unique approach of the way Islamic leaders persuade people. I was believed that syncretism was the main approach being used to spread the Islamic teachings and belief. Syncretism is a method to introduce religious belief by using cultural and indigenous attributes where the existing local belief is not completely neglected. This approach allows the locals to relate easier to the Islamic teachings without feeling judged over their traditional beliefs. In Indonesia, particularly Java, Wali Songo (nine saints) are well known as successful figured who introduced Islam through syncretism. Christianity in the Philippines, Timor Leste (and) Vietnam While Vietnam is the only country in mainland Southeast Asia where Buddhism does not become a major religion of the country, instead, Christianity was a major influence before its growing influence in some insular Southeast Asian countries. Christianity had first arrived in Vietnam brought by French in 1300s and continuously until 1500s through the roles of Roman Catholic missionaries. Nevertheless, due to its powerful traditional religions, Christians in Vietnam only made of 7% of its population. PAGE 44 Unlike in Vietnam, Christianity grows rapidly the Philippines and Timor Leste, making this religion majority in the countries. Historically introduced by the colonials of both European American, Protestantism and Catholicism are major Christian teaching in these two countries. The influence of Christianity has great extent to the countries domestic and foreign affairs. In the Philippines, for instance, Catholicism contributed to the long standing of external partnership with Vatican. The adoption of Christian teachings also involved in the legal aspect, such as making divorce as ilegal action acording to Philipines marital law. Waving interconnection through language diversity in Southeast Asia Regionalism is often connected by using the same language. This is might not be a case in Southeast Asia, however, the linguistic diversity among Southeast Asian countries to some extents are showing their nexus, connecting between one to another. The influence of Sanskrit holds great major contribution in many Southeast Asian national languages. For instance, Laotian and Thai could understand each Image courtesy: www.vrogue.co other in their similarity of national languages. Similarly to Malay speaking countries including Malaysia, Indonesia, Brunei Darussalam and some Malay communities in Singapore, Timor Leste and the Deep South part of PAGE 45 Thailand. The complex roots of languages in Southeast Asia are originated from the Sino-Tibetan, Tai, Austro-Asiatic, and Austronesian (Malayo- Polynesian). After all, English is being spoken in all Southeast Asian countries as Lingua Franca, except Singapore that uses English as its working language, other Southeast Asians speaks English to various proficiency levels. Culinary connecting Southeast Asia It is obvious that food contributes as major cultural heritage in shaping Southeast Asian identity. The culinary in the region is a melting pots of blended influence delicacies between the native taste and Chinese, Indian, and European kitchens. The aromatic and rich spices in the home of Southeast Asia produced wide range of food and beverage that can be find similar among Southeast Asian countries. Coconut milk desserts Blood dishes PAGE 46 Other key shared culture in Southeast Asian identity Livelihood: Southeast Asian people mainly rely on livelihood sources from trading, agriculture and fisheries industries. These sectors accommodate by the environmental and geographical landscape of the region. The tropical nature in Southeast Asia also contributes to the way of living. Norms and values: People in Southeast Asia preserve local tradition in many ways. It is well known that Southeast Asians are welcoming with great hospitality, humbleness and generosity. Preserving hierarchal culture, most Southeast Asians have great extent in their politeness and respect to the elderly. Watch and listen to this video, to reflect what Southeast Asians think of each other’s PAGE 47 Reflection Watch this movie: Raya and the Last Dragon. Together with your group, discuss what lesson you learned from the movie and identify the cultural items of each Southeast Asian countries featured in the movie. One student as representative of your group submits the answer in the Google Classroom’s assignment folder! References & further readings: What Southeast Asians Think of Each Other’s https://www.youtube.com/watch?v=pqKQcSIeQKE Aljunied, K. (2019, December 23). Islam in Southeast Asia. Oxford Research Encyclopedia of Religion. Retrieved 8 Oct. 2024, from https://oxfordre.com/religion/view/10.1093/acrefore/9780199340378.001.0001/acre fore-9780199340378-e-658. Leinbach, Thomas R. and Frederick, William H.. "Southeast Asia". Encyclopedia Britannica, 7 Oct. 2024, https://www.britannica.com/place/Southeast-Asia. Accessed 8 October 2024. Munson, Tara Villalba, ' Christian Communities in Southeast Asia', in Mark Juergensmeyer (ed.), The Oxford Handbook of Global Religions (2006; online edn, Oxford Academic, 2 Sept. 2009), https://doi.org/10.1093/oxfordhb/9780195137989.003.0037, accessed 8 Oct. 2024. PAGE 48  7 GENDER JUSTICE IN MULTICULTURAL SOUTHEAST ASIA In a heavily cultural society like Southeast Asia, building harmonious multicultural relations involves attention to gender relations. Each culture has its own customary rules for positioning the roles of men and women in society. Hence, an understanding of gender justice is essential to generate a progressive mindset while maintaining local and cultural wisdom. Image courtesy: Oizgek.com PAGE 49 Icebreaking To check learners’ existing understanding of gender, please fill out the table according to the instructions. Write 10 individual words in each column by responding to the following question: a) What word do you have in your mind to best describe man? b) What word do you have in your mind to best describe woman? a) Man b) Woman 1. 1. 2. 2. 3. 3. 4. 4. 5. 5. 6. 6. 7. 7. 8. 8. 9. 9. 10. 10. After that, circle each word which one could be exchanged to address the following question? Can man be (________) just like woman? Can woman be (________) just like man? If the numbers of your circled words are higher, it reflects to gender bias which often associated with confusion between the concept of “gender” and “sex”. PAGE 50 Conceptual ground “Gender” and “Sex” are often understood in a similar function, in which both distinguish between men and women. As such, both terms result in misinterpretation, leading to gender bias that labels men and women in an unequal sense. Hence, it is necessary to understand the distinction between the two terms from a conceptual perspective. a) Gender Gender is a term that is used to socially describe the differences between men and women. Thus, the use of “gender” as a term is to address a group of attributes and behaviors that are socially and culturally constructed and attached to men and women. Accordingly, the differences between men and women are based on stereotypes that then construct masculinity and femininity identities. These constructions influence the roles and positions of women in the private and public spheres. (Cornell & Pearse, 2014) b) Sex Sex is the term to differentiate biologically on male and female based on the body anatomy. For instance, female body has womb, it has function to breastfeed and pregnancy. Contrary, male body has Adam’s apple and sperm. Those male and female biological functions are attached since human were born and can’t be exchanged naturally. According to Britanica Dictionary sex refers to “the state of having one of two major body forms (male or female) that occur in many species”. Image courtesy: Taconic Biosciences PAGE 51  Source: Diane Richardson (2010), “Conceptualising Gender” p.11 in Richardson, D., & Robinson, V. (Eds.). Introducing gender and women's studies. Gender inequality The consequence of gender bias unfortunately results in women and men being treated differently in society because of their gender. In this sense, women are labeled as weaker than men, so the social system favors men more. Gender inequality occurs when “women's location in, and experience of, social situations are not only different but also unequal to men's”. Subsequently, human roles in society are often divided into private and public spheres. As a result, “women have been isolated to the private sphere of the household and, thus, left without a voice in the public sphere. Even after women enter the public sphere, they are still expected to manage the private sphere and take care of household duties and child- rearing” (Piepmeier, A. (2006). This situation is what scholars refer to as “double standards.” Image courtesy: Getty Image PAGE 52 Addressing gender inequality in Southeast Asia As the home of the majority of developing countries, Southeast Asia is still facing gender inequality issues in different levels of each country. The Social Institutions and Gender Index (SIGI) reported root causes of gender inequality in this region. Various efforts have been made to enhance gender equality in Southeast Asia. An example is a development of the 7- dimentiosns of women’s empowerment framework for Southeast Asia lead by Sasakawa Peace Foundation in 2019. In the report it was outlined a framework that captures economic empowerment, personal safety and mobility, formal representation, education, health, time and decision-making as seven mutually reinforcing dimensions that are critical to women’s empowerment in Southeast Asia. Image courtesy: Sasakawa Peace Foundation PAGE 53 Exercise Think what actions or changes you can contribute to foster gender equality in your environment. Submit your answer in the Google Classroom’s assignment folder! References & further readings: Andaya, B. W. (2007). Studying women and gender in Southeast Asia. International Journal of Asian Studies, 4(1), 113-136. ASEAN Gender Outlook. https://www.youtube.com/watch?v=-LvS0j8hpTw&t=76s Connell, R., & Pearse, B. (2014). Gender norms and stereotypes: A survey of concepts, research and issues about change. OECD (2024), SIGI 2024 Regional Report for Southeast Asia: Time to Care, Social Institutions and Gender Index, OECD Publishing, Paris, https://doi.org/10.1787/7fc15e1c-en. Moriah L. Jacobson (2021). The Issue of Sex vs. Gender in Preclinical Animal Model Studies. Retrieved from https://www.taconic.com/resources/sex-vs-gender- preclinical-research Pryzgoda, J., & Chrisler, J. C. (2000). Definitions of gender and sex: The subtleties of meaning. Sex roles, 43, 553-569. Piepmeier, A. (2006). Stepping out: Rethinking the public and private spheres. Journal of Women's History, 18(3), 128-137. Richardson, D. (2015). Conceptualising gender. Introducing gender and women’s studies, 4. Sasakawa Peace Foundation. (2019). A Gender-Inclusive Southeast Asia through Entrepreneurship. Retrieved from: https://www.spf.org/en/gender/publications/20190624.html#:~:text=The%20study %20outlines%20a%20framework,women%27s%20empowerment%20in%20Southeast %20Asia. PAGE 54  8 YOUTH ROLES IN MULTICULTURAL SOUTHEAST ASIA To foster multicultural practices aimed at maintaining a harmonious and diverse society in the Southeast Asia region, it is significant that the younger generation is involved in initiatives for intercultural understanding. The youth in Southeast Asia represent a dominant population that holds crucial potential to be agents of promoting a multicultural society. Picture and data courtesy: Dreamstime.com PAGE 55 Youth in Southeast Asia According to UN Assembly Resolution A/RES/56/117, youth is young people in the ages of 15 to 24-year-old. In Southeast Asia demography, “Millennials” who are born in 1980- 1994 and “Gen Z” who are born between 1995 to 2010 are the young people as powerful source to drive the society. Source: McKinsey.com The region had 224.2 million youths in 2020, with 53 percent being Gen Z (15-25 years old) and 47 percent being Millennials (26-35 years old) (ASEAN Statistic Division, 2021). Accordingly, the youth population is a demographic dividend that provides an opportunity to reach developmental milestones. The importance of youth today certainly cannot be ignored, as they constitute a vital human resource for the economic, social, environmental, and cultural development of most nations (ASEAN Youth Development Index 2022). Image courtesy: ASEAN Secretariat PAGE 56 Youth Potentials in Fostering Multicultural Southeast Asia Culturally, youth is one of the key groups to elevate civic engagement, promotion on sustainable social and economic development. Thus, youth can play roles as active agents to bridge difference and promoting intercultural understanding to maintain peaceful society (UN, 2013). Subsequently, as Gandhian view has underlined that it is important to recognize that youth is a potential group that could catalyze social reform and source of power in society (Gharse and Sharma, 2020). In order to succesfully create social transformation that is inclusive, youth must be involved, since youth has characteristics of tremendous energetic and vibrant dynamic (Carlsson & Feilitzen, 2006). In specific, UNICEF Thailand highlighted youth potentials in driving the region’s entrepreneurship and technology, creativity and self-expression. There is widespread recognition of the importance of active participation of children and adolescents within education and learning structures and its positive influence on the development of skills and competencies, social relationships and long-term mental and physical health. Active learning opportunities and adolescent engagement is critical for adolescent empowerment and skills building, and for innovations and entrepreneurship to thrive. The potential and successes of young people can be enabled through investments in social enterprises, start-ups and incubators, among others. In supporting those innovations, collaboration and co-creation are critical between governments, research organizations, private sector bodies and civil society institutions that enable young people to have real influence on processes and decisions affecting their rights to education and a livelihood. Under the ASEAN Socio-Cultural Community (ASCC), youth holds important roles to participate in promoting a creation of: a) “a committed, participative, and socially responsible community for the benefit of ASEAN people”. An inclusive community that promotes high quality of life, equitable access to opportunities for all, and promotes and protects human rights. b) “a sustainable community that promotes social development and environmental protection”, PAGE 57  c) “a resilient community with enhanced capacity and capability to adapt and respond to social and economic vulnerabilities, disasters, climate change, and other new challenges”, and d) “a dynamic and harmonious community that is aware and proud of its identity, culture and heritage.” Picture and data courtesy: Mckinsey.com Youth Common Challenges in Southeast Asia - Disparities in Education Systems: The responsibility for learning outcomes and readiness for work and life cannot solely rest on education systems, as they face complex societal challenges. Varied learning outcomes for young people are influenced by these disparities, particularly in terms of access to education. - Structural Gender Barriers: In ASEAN countries (e.g., Thailand, Cambodia, the Philippines, Laos), structural gender barriers such as teen pregnancies and child marriages hinder girls' educational opportunities and future labour market competitiveness. The adolescent birth rate in South-East Asia is notably high at 47 births per 1,000 females aged 15-19. Exclusion from education often has strong gender dimensions, with girls facing unique barriers. - Lack of Effective Policies: Few countries are implementing effective policies to combat gender-based violence, climate change, unemployment, poverty, gender inequality, conflict, and migration. - Digital Illiteracy: With massive internet access and social media use, youth today tend to lack of digital literacy caused by scrolling habit and click bait. As such, youth PAGE 58  are more prone to cybercrime and hate speech. Multiple standardization from social media also harm youth to have identity crisis. - Segregation, Extremism, and Violence: Over exposure to youth with unfiltered hoax and fake information on the internet would likely fuel misunderstanding, dispute and prejudice over different groups in which leading to the escalation of violence and extremism. Youth-led initiatives in Southeast Asia There are existing initiatives that center youth as its creator and main target groups. Various initiatives involved key elements including cooperation, creativity, consolidation, and interconnectedness. a) Youth LEAD is a regional network of young key populations (YKP) that exist to empower and strengthen regional partnerships among national young key population organizations in the Asia-Pacific region. Youth LEAD has developed training courses and modules on Sexual and Reproductive Health Rights (SRHR) to empower young people. b) ASEAN Youth Organization (AYO) is a youth-led community and registered Foundation in Jakarta, Indonesia, comprising more than 700,000 Southeast Asian youths. AYO is an ASEAN-approved non-profit organization that spreads awareness of ASEAN to over 200 million young people in Southeast Asia. c) The ASEAN Youth Forum (AYF) has stood as a pillar of youth participation to create an inclusive, rights-based, sustainable, and youth-driven regional community. d) Youth Advocacy Team in Asia (AsiaYAT) under the United Network of Young Peacebuilders (UNOY) offers a collaborative space for young peacebuilders and youth-led peacebuilding organizations in Asia, equipping them with the competencies to have an enhanced role in national and regional peace and security discourse. e) The Southeast Asia Youth Network (SEAYN) is working on humanitarian mission under the Red Cross Red Crescent. It aims to advance youth engagement for more effective and sustainable humanitarian action, development and resilience by uniting and representing the voices of Southeast Asia Youth; to promote a culture of friendship and mutual support to learn and share best practices among the National Societies. PAGE 59 Reflection As a young generation, name one or two challenges that you worried the most about your future. Explain with reasons. Submit your answer in the Google Classroom’s assignment folder! References & further readings: ASEAN Youth Development Index 2022. Retrieved from: https://asean.org/wp- content/uploads/2023/06/4th-VERSION_22313_ASEAN-YDI-Report_Spreads- LQ_23Jun23.pdf ASEAN Statistics Division (ASEANStats) based on the data of ASEAN Statistical Yearbook 2021. Retrieved from https://www.aseanstats.org/wpcontent/uploads/2021/12/ASYB_2021_All_Final.pd Carlsson, U., & von Feilitzen, C. (2006). In the Service of Young People?: Studies and Reflections on Media in the Digital Age, Yearbook 2005/2006. Nordicom, University of Gothenburg. Gharse, P and Sharma, S. “Gandhi's views on youth as an agent for social transformation”. Retrieved from https://www.mkgandhi.org/articles/Social_Transformation.php Karin Hulsho. “Here's how to prepare South-East Asia's young people for the future “. Retrieved from fhttps://www.unicef.org/thailand/stories/heres-how-prepare-south- east-asias-young-people-future UN World Youth Report 2022. Retrieved from https://www.un.org/en/desa/world- youth-report-addressing-complex-challenges-facing-young-people-today Building leaders, changing lives: A decade of youth development in ASEAN. Retrieved from https://www.mckinsey.com/~/media/mckinsey/locations/asia/mckinsey%20in%20so utheast%20asia/building%20leaders%20changing%20lives/Building-leaders-changing- lives-A-decade-of-youth-development-in-ASEAN.pdf PAGE 60  9 SOFT-SKILL: DIALOGUE FOR EMPATHIC ENGAGEMENT IN MULTICULTURAL SOCIETY Intercultural disputes or identity-based conflicts often occur due to a lack of understanding and poor communication across different identity groups. Acknowledging these challenges, this course offers alternative solutions to help learners acquire soft skills in dialogical tools to engage empathically with people from diverse backgrounds, such as the Southeast Asian community. By understanding dialogue and practicing empathy, it will foster a harmonious and inclusive multicultural community. Picture courtesy: Shutterstock.com PAGE 61 Ice breaking Instruction: 1. Watch the provided learning video about “active listening”. 2. Pair 2 students, one student talk about any topic she/he wishes to share. Another student quietly and fully attention to listen to her/his story within five to seven minutes. 3. The listener will share to the class how she/he feels after listening to the story. Picture courtesy: Inspiredpencil.com Understanding and Practicing Empathy According to Meriam-Webster Dictionary, Empathy is “the action of understanding, being aware of, being sensitive to, and vicariously experiencing the feelings, thoughts, and experience of another of either the past or present without having the feelings, thoughts, and experience fully communicated in an objectively explicit manner”. Empathy might translate into different context depending on each perspective. For instance, empathy also could be understood as “the ability to emotionally understand what other people feel, see things from their point of view, and imagine yourself in their place. Essentially, it is putting yourself in someone else's position and feeling what they must be feeling. (Kendra Cherry, 2024) PAGE 62 Sign of Empathetic Person Empathy is part of emotional competency; hence, it is not enough to understand what empathy is without practicing it. Empathy is a skill that needs to be excel through constant practice and exercise. To check whether a person is empathic enough, bellow are characteristics or signs of empathetic person: Good at listening to what others have to say. Good at picking up on how other people are feeling. Often think about how other people feel. Often feel overwhelmed by tragic events. Try to help others who are suffering. Good at telling when people aren't being honest. Care deeply about other people. Dialogue While empathy is crucial, the delivery of intercultural communication could be complemented by using dialogue as a way to solve misunderstandings and disputes. Dialogue provides an avenue to empathically engage with people who might disagree with others' opinions or thoughts. The word ‘dialogue” itself comes from Greek dialogos, which means ‘through the word’ (dia = through and logos = word). In everyday language, the term is widely used in the same sense as ‘conversation’, but dialogue is more than just talking to one another. It is a complex concept. When you wish to work purposefully with dialogue, it is necessary to comprehend more exactly what it means. Accordingly, dialogue could be defined as “a special form of communication, in which participants seek to actively create greater mutual understanding and deeper insight”. (Mette Lindgren Helde, 2012) PAGE 63 It is important to note that dialogue is unlike debate, here are the differences. Source: Mette Lindgren Helde (2012) “The Dialogue Handbook” page 26. Principles of Dialogue Based on Helde’s the Dialogue Handbook, the success of dialogue relies on the awareness of the participants, who should understand and act upon the following principles, each of which is interrelated and constitutes a precondition for dialogue. 1. Openness: It is both being honest about what you represent and being open to what the other suggests. You are open to understand the other’s views and what underlies them, without necessarily having to accept them or agree with. 2. Honesty: is about authenticity in being who you are, both in your words and your way of being. 3. Trust: the dialogical form can help build that trust. One party listens, while the other feels heard. It is reassuring to feel listened to. It gives rise to trust and courage to open up. 4. Equality: Dialogue is based on the value that everybody has something to say, regardless of status, gender, ethnic background, etc. In a dialogue everybody joins in on an equal footing. They may differ in status and power, but all voices have the same right to be heard. PAGE 64 In practice, here are options for dialogical tools that are recommended for use while conducting dialogue. 1. Engaging contact: Focused and present in mind to be able to create an engaging contact with others. What matters is to be at the only place where you can be at the only time that is possible: right here and right now. 2. Active listening: It is a simple and effective tool to show that you have really heard what the other has said. You express genuine interest and curiosity by being fully tuned into what the other is saying. 3. Mirroring: This also means rendering, word by word, what the other has just said. For example (X: “I think it is doesn’t make any sense when people refusing vaccine, while many benefits of vaccine” Y: “many benefits of vaccine” X: “Yes, vaccine can...” 4. Exploratory questioning: It is to clarify the part that you don’t understand yet from the dialogue. Open-ended and exploratory questions may well start with an interrogative, that is, words like what, how, which, who and when. Or with encouragement such as “Can you say some more about it?” It is preferable to avoid the interrogative ‘why’. For example: “X: what do you think about many beauty products led women and girls to have fair skin colour?” Picture courtesy: The Dialogue Handbook PAGE 65 Reflection Imagine you meet an indigenous orphan girl who was affected by the flood. Unfortunately, due to her stateless status, her name is not included in the list of beneficiaries of the flood recovery funds as she has no identity card. What do you think about her situation, and what will you do? Submit your answer in the Google Classroom’s assignment folder! References & further readings Active Listening, available at https://www.youtube.com/watch?v=rzsVh8YwZEQ Empathy, available at https://www.merriam-webster.com/dictionary/empathy Kendra Cherry. (2024). “What is Empathy: How it helps to strengthen our relationships”. Retrieved from https://www.verywellmind.com/what-is-empathy- 2795562 Mette Lindgren Helde (2012) “The Dialogue Handbook”. Danish Youth Council PAGE 66 PAGE 67  10 DIALOGUE SIMULATION: CASE STUDY At the end of the lessons, this course guides learners to implement the previous topics to address intercultural issues in a case study simulation setting. This chapter elaborates on guidance and technical preparation for the simulation activity. Prior to conducting the dialogue, learners are provided with two options of identity-based cases for them to observe. In a group setting, learners will then organize a dialogue to discuss and find a point to generate mutual understanding among the differences. Picture courtesy: Vectezy.com PAGE 67 Exercising Dialogue and Empathic Engagement While there are many ways to practice dialogue and empathic engagement, this lesson recommends using the following steps, including: Listen Empathy starts with allowing ourselves to listen first to what other people say. Listening is a moment to gain exposure to what is happening with others. Feel After listening to someone else’s stories, you allow yourself to process the emotions that others might feel and share those feelings. Think This process enables you to navigate the way others are thinking in that moment, which generates understanding. Speak To further the empathic engagement, both parties should speak to each other in a dialogical setting. Do Certain actions can potentially be generated to ease each other’s situations in the form of voluntary help. The steps are characteristically flexible in a circular shape, meaning that they will depend on a person's situation and convenience. For instance, the “listen” step seems to be placed at the beginning of the process, yet it could also be at the end. Picture courtesy: the author PAGE 68 Video case study 1 The following video tells a story about a girl who is a Thai citizen of Indian descent. Growing up, she questions her identity as people treat her differently due to her appearance, which is unlike that of the majority of Thais. Nevertheless, she comes to terms with her identity, embracing both her nationality as a Thai and celebrating her Indian roots. Source: Rice Media Thailand Video case study 2 While Thailand is well known as the most welcoming country in the region for the LGBT community, the following video provides alternative story of an individual belonging to the LGBTQ community from Indonesia. Born male yet growing up expressing the opposite gender, this individual faced challenges in navigating life as a trans person. However, through positive messages and artworks, the young community adores the kindness of this person on social media Source: Asian Boss PAGE 69 Simulation instruction 1. Watch and observe the two videos thoughtfully. 2. Write key points of the lessons learned regarding identity issues from each video. 3. Within your group, decide which video you want to focus on and use as your case study. 4. Within your group, organize a dialogue session to discuss your chosen case study. 5. Utilize the dialogical tools and empathic engagement approaches when conducting the dialogue. Among your group members, there may be “agree” and “disagree” opinions; summarize the similarities among those opinions. 6. List the dialogical tools you are using and provide an explanation of why particular tools are useful in your dialogue. 7. Conclude the whole process in two reflective paragraphs highlighting your group experiences in the dialogical simulation and how such a process will be useful in your daily life. 8. In two pages of PDF format, submit your simulation report in the assigned GC folder. Report structure ➔ Group Members (Names and IDs): ➔ Case study: ➔ Summary of group members opinions: ➔ Summary of dialogical tools that have been used: ➔ Conclusion: reflection on the experience of dialogue simulation and how the dialogue would be useful in real daily life. References Indian-Thai Girl Doesn't Feel Like Home In Thailand. Retrieved from: https://www.facebook.com/watch/?v=3572964466177582 Being a Trans Model in Indonesia. Retrieved from: https://www.youtube.com/watch?v=fCw_G1kFV94&t=1204s PAGE 70