Diversity a barrier to EAC
Diversity: Professor Yasushi Kikuchi says that unlike the EU, there is no history of an analogous unification in the Asian region. Picture: Nasroul Hizam
Monday, December 24, 2007
THE formation of a fully functional, unified East Asia Community (EAC) may not be readily acceptable, as the region is too diverse to be communal, according to Professor Yasushi Kikuchi of Tokyo's Waseda University, who spoke during a 10-day international forum in Tokyo earlier in December.
The forum titled "Towards an East Asia Community: Beyond Cross-Cultural Diversity" discussed how the envisioned EAC is often compared with the establishment of the North American Free Trade Agreement (Nafta), Southern Common Market (Mercosur) of South America and particularly the European Union (EU).
"But one needs to analyse the historical background of Europe in order to understand the foundation of the EU in 1992," Professor Kikuchi said, explaining that the union's cultural foundation was a combination of Christian irrational spirit and Greek rational spirit. Given the establishment of Christianity in Europe from the 16th century onwards, the continent's social values were unified and economical trade since the fourth century demonstrated a foundation of a communal culture.
"However, analysing the idea of EAC culturally, socially and religiously, there is no history of an analogous unification in the Asian region," he added. Though the concept of a community is not clear cut, a union is sociologically desirable, according to Professor Kikuchi, as it has the capability to allow the inclusion of individual countries. Personally, he would prefer to apply the name 'Pax East Asia', which can be used to identify the peaceful, loosely organised region.
Professor Kikuchi noted the establishment of Asean was based on the idea of geopolitical and economic benefit as the driving force for achieving unification of the economy within the Asean region. If the Asean economic group enters agreements with other local economic groups and forms Free Trade Agreement (FTA), relationships with other regions can be formed. It is with this that Asean is suggested to advance the scheme of an East Asia Union with Asean as its core.
"To develop common identity within the East Asian region there is a need to establish an institute of advanced studies by experts," Professor Kikuchi said, which would create a theoretical scheme of the east Asia Union which can be utilised to educate administrators, entrepreneurs and civilians over time.
Some scientists emphasise the communal East Asia through visible culture of Western housing, clothing and overall urbanisation, but invisible cultures such as values and social activities passed down from generation to generation cannot be forgotten.
Thus, an inter-faith dialogue was also held during to reveal the essence of every faith and to prevent significant social division by the lack of understanding and interest towards religion.
Dr Surichai Wun'Gaeo from Thailand's Chulalongkorn University said that the notion of cultural conflict has become quite prominent. "Implicit in their intepretation of culture is the idea that every culture is anchored in a bedrock of irreducible differences that are manifested in distinct languages, histories, religions, traditions and values," he said. These differences create a rift separating people in one culture from another and may eventually bring about violent conflicts experienced in the world today.
Dr Surichai stressed the importance of seeing the formation of an EAC not only as a geographic entity but also a social one.
"If we fail to achieve human solidarity and to recognise our obligations to others the East Asian Community will not only be poorer but will also fall short of liberating ourselves as human beings," he added.
Professor Wilfrido V Villacorta from De La Salle University of the Philippines said the the expanded concept of an EAC increases the cultural diversity of the community with the loose grouping of 16 countries, three of which are predominantly Muslim (Indonesia, Malaysia and Brunei Darussalam), four predominantly Buddhist (Thailand, Cambodia, Laos and Myanmar), one predominantly Hindu (India), three predominantly Christian (Philippines, Australia and New Zealand), two Socialist (Vietnam and China), and three with a heavy strain of Confucian-Buddhist influence (Singapore, Japan and Republic of Korea). "I believe that such cultural diversity can be harnessed to transform it into an asset that could significantly contribute to regionalisation."
According to Professor Villacorta, common strategic interests could override cultural diversity including the need to maintain peace and stability, attain regional economic integration, fight against transnational crime and terrorism, narrow development gaps, reduce poverty, promote effective and close cooperation in areas such as combating diseases and drug addiction, protect the environment, enhance educational and scientific exchange, and promote human rights and security.
"The cultures and belief systems of the 16 countries are not irreconcilable," Professor Villacorta said. "They could compliment each other and constitute an added value in the pursuit of a regional community."
The Brunei Times
The forum titled "Towards an East Asia Community: Beyond Cross-Cultural Diversity" discussed how the envisioned EAC is often compared with the establishment of the North American Free Trade Agreement (Nafta), Southern Common Market (Mercosur) of South America and particularly the European Union (EU).
"But one needs to analyse the historical background of Europe in order to understand the foundation of the EU in 1992," Professor Kikuchi said, explaining that the union's cultural foundation was a combination of Christian irrational spirit and Greek rational spirit. Given the establishment of Christianity in Europe from the 16th century onwards, the continent's social values were unified and economical trade since the fourth century demonstrated a foundation of a communal culture.
"However, analysing the idea of EAC culturally, socially and religiously, there is no history of an analogous unification in the Asian region," he added. Though the concept of a community is not clear cut, a union is sociologically desirable, according to Professor Kikuchi, as it has the capability to allow the inclusion of individual countries. Personally, he would prefer to apply the name 'Pax East Asia', which can be used to identify the peaceful, loosely organised region.
Professor Kikuchi noted the establishment of Asean was based on the idea of geopolitical and economic benefit as the driving force for achieving unification of the economy within the Asean region. If the Asean economic group enters agreements with other local economic groups and forms Free Trade Agreement (FTA), relationships with other regions can be formed. It is with this that Asean is suggested to advance the scheme of an East Asia Union with Asean as its core.
"To develop common identity within the East Asian region there is a need to establish an institute of advanced studies by experts," Professor Kikuchi said, which would create a theoretical scheme of the east Asia Union which can be utilised to educate administrators, entrepreneurs and civilians over time.
Some scientists emphasise the communal East Asia through visible culture of Western housing, clothing and overall urbanisation, but invisible cultures such as values and social activities passed down from generation to generation cannot be forgotten.
Thus, an inter-faith dialogue was also held during to reveal the essence of every faith and to prevent significant social division by the lack of understanding and interest towards religion.
Dr Surichai Wun'Gaeo from Thailand's Chulalongkorn University said that the notion of cultural conflict has become quite prominent. "Implicit in their intepretation of culture is the idea that every culture is anchored in a bedrock of irreducible differences that are manifested in distinct languages, histories, religions, traditions and values," he said. These differences create a rift separating people in one culture from another and may eventually bring about violent conflicts experienced in the world today.
Dr Surichai stressed the importance of seeing the formation of an EAC not only as a geographic entity but also a social one.
"If we fail to achieve human solidarity and to recognise our obligations to others the East Asian Community will not only be poorer but will also fall short of liberating ourselves as human beings," he added.
Professor Wilfrido V Villacorta from De La Salle University of the Philippines said the the expanded concept of an EAC increases the cultural diversity of the community with the loose grouping of 16 countries, three of which are predominantly Muslim (Indonesia, Malaysia and Brunei Darussalam), four predominantly Buddhist (Thailand, Cambodia, Laos and Myanmar), one predominantly Hindu (India), three predominantly Christian (Philippines, Australia and New Zealand), two Socialist (Vietnam and China), and three with a heavy strain of Confucian-Buddhist influence (Singapore, Japan and Republic of Korea). "I believe that such cultural diversity can be harnessed to transform it into an asset that could significantly contribute to regionalisation."
According to Professor Villacorta, common strategic interests could override cultural diversity including the need to maintain peace and stability, attain regional economic integration, fight against transnational crime and terrorism, narrow development gaps, reduce poverty, promote effective and close cooperation in areas such as combating diseases and drug addiction, protect the environment, enhance educational and scientific exchange, and promote human rights and security.
"The cultures and belief systems of the 16 countries are not irreconcilable," Professor Villacorta said. "They could compliment each other and constitute an added value in the pursuit of a regional community."
The Brunei Times
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