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Southeast Asia

The Islamization of Thailand

Prof. Murray Hunter

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The perceived relative homogeneity of Thai culture and society is being challenged on multiple fronts today. So much has been said about the socio-economic division within Thai society, epitomized by the ‘red’ verses ‘yellow’ shirt movements, and political outcomes over the last decade and a half.

However very little is said, publicly anyway, about the growing influence upon Thai society, that Thailand’s Muslim population is now projecting at many levels.  

The current Muslim population of Thailand is between 5-6%, depending upon which set of statistics you consult. This consists of a number of dispersed ethnic groups throughout the country. About 18% of Thailand’s Muslims live within the Southern provinces of Songkhla, Satun, Pattani, Yala, and Narathiwat, who are primarily of the Malay, Javanese, and Acehnese origins, agricultural based, that practice the ‘Malay’ culture. These groups are domiciled around what was the former Greater Petanni Sultanate, that came to being around 9th Century, and was annexed by Thailand in 1909 from British influence.

Along the West and East Coasts of the Peninsula across Trang, Krabi, Phuket, Ranong, Nakkon Si Thammarat, and Surat Thani, are a mixture of Sea Gypsy, Thai, somewhat intermarried with the ancestors of Arab and Pakistani traders of the past. These groups were once primarily fisheries and agricultural based. Unlike the Petanni group who still keep a strong ‘Malay’ identity, this group primarily communicate in Thai and have on the whole integrated well with Thai society.

In other provinces, descendents of immigrants from the Rohingya in Myanmar, the Cham from Cambodia, Pakistanis and Indians from South Asia, and the Hui from Yunnan, China in Northern Thailand. A group of Muslims from Persia and Arabia engaged in trade and commerce, migrated to the old Ayutthaya Empire, and integrated with the nobility of Thai society at the time, and are still well integrated today. The rest of Thailand’s Muslim population is made up of a growing number of converts from those who have worked overseas.

Most Muslims in Thailand are Sunni following the Shaffie school, although there are a small number of Hanafi, and Shiites around the Thornburi area. Small deviating groups like Al-Arqam banned in Malaysia, flourish in Thailand.

Military rule tended to repress the Muslims in the South for some years, where Thai authorities liked to scapegoat and blame all Muslims for the troubles in the south. However Royal patronage of Islam due to the insurgency has given Islam much more exposure. The image of a Muslim as a dark skinned Southern ‘khaeg’ has radically changed in Thailand. Consequently there is now much less employment discrimination against Muslims today and a number of Muslims have held high offices in government, police, and the military.

Islamic affairs are coordinated by the Central Islamic Council of Thailand which has five councilors appointed by the King. This body links the Government and Islamic communities, where education, the construction of mosques, pilgrimage to Mecca are assisted.

Under the Central Islamic Council are provincial councils. Today there are 38 provincial Islamic committees nationwide, which govern many local Islamic issues within their respective communities. Many committees operate Islamic schools which teach both the national and Islamic curriculum. There are a number of Ulama who tend to come from a select number of well known families within the various Muslim communities around Thailand. These families often operate private Madrasas (Islamic schools), some teaching both curriculum and some teaching only the Islamic curriculum. Some families operate Pondoks, numbering over 1,000, which just teach Islam. This is particularly the case in Nakkon Si Thammarat, where this generational heritage is very strong. The descendents of early teachers are still community leaders like the former ASEAN Secretary General Dr. Surin Pitsuwan .

The traditional Ulama in Thailand have great influence over how Islam is interpreted within their respective communities, where this tends to be a force for fragmentation rather than Ummah cohesion. As a consequence Thai Muslims don’t speak with one unified voice in Thailand, and there is very little consensus over many issues.

The various Thai Muslim communities are very distinct from each other.

Most Ulama in Thailand have only undertaken Islamic studies at college or university and tend to take a conservative Islamic perspective about social issues. This is even more so in the ‘Deep South’ where issues of Malay language, conflicts between civil and military policy, and ‘outsiders’ have led to the perception that the Central Government in Bangkok is intent on having a ‘war’ with Muslims, through ‘Siamization’.

Thus through the Ulama system and issues of the ‘Deep South’ a very conservative approach to Islam is accepted, with suspicion about anybody bringing ‘outside teachings’.

Muslims in Central Thailand on the other hand, especially around Bangkok, appear to be much more progressive and open to exploring integrative ideas that lead to community evolvement and assimilation with the rest of the Thai community. This is also the case in the young urban population, who are very tolerant and tend not to follow the taboos of their ‘Malay’ counterparts in Malaysia. In Thailand, non-Muslims are welcome into mosques, and it is very common for Muslims and non-Muslims to carry on friendships and dine out together.

There are signs of a deeper Islamization all over Thailand, from the shopping centres where you see many more women wearing Islamic dress, to the landscapes of towns and cities where many new mosques and Islamic schools can be seen springing up. Many Muslim households display Arabic verses of the Al Quran outside their homes. Some of these influences like in Chiang Mai has very old historical roots, however in other places, a very noticeable increase in Muslim presence can be felt with Muslim restaurants appearing to cater for new Muslim settlers in many areas.

From the business perspective, Thailand has become very innovative within the commerce sector through the development of ‘Halal’ tourism, ‘Halal’ hotels and resorts, Islamic banking, Islamic micro-finance, ‘Halal’ housing and condominium projects, as well as food and beverage products. There is a general awareness developing among Muslim entrepreneurs about ethical business opportunities, utilizing the ‘Tawhid’ as an ethical business model.

The ‘deep south’ as it is known by Thais has thriving market and trade economies in the major towns of Petanni, Yala, and Narathiwat. The author on a recent trip through the area found markets open very early and thriving with trade. Entrepreneurship and small business seemed to be very buoyant, even with warnings from various quarters not to go there.

Professor Winai Dahlan, the founder and director of the Halal Science Centre at Chulalongkorn University has developed a complete Halal logistical tracking system and protocols called Hal Q, which has not just been widely accepted by Muslim businesses in Thailand, but has been taken onboard as an industry standard by many multinational food manufacturers in Thailand. In addition, many Arab countries have also adopted this system and come to Thailand for training on Halal logistic management, putting Thailand more than a decade in advance of any system Malaysia has to offer. This has enabled Thailand to become one of the foremost Halal food manufacturers in the region today.  

The Islamization of Thailand is being pushed through demographic changes. Muslim parents are having more children than their non-Muslim counterparts today in Thailand, and this is shifting the population balance towards a higher percentage of Muslims. This is particularly so in the rural areas of the ‘deep south’. To some extent this appears to be under the official radar. However some websites now report the Muslim population in Thailand to be as high as 10%.

The growing percentage of Muslim population within Thailand will have a number of effects upon Thai society over the coming years. Just as the South was Thai-ized in the period 1902-1944, now Thailand is being Islamized in a way never seen before.

The Thai-Muslim sense of identity will need accommodation within existing narratives of what is ‘Thainess’ today. “Thainess’ will have to allow some plurality in the future. Although as mentioned before, the younger generation of Muslims see themselves as Thais, it is the small extreme groups that will put pressure for new dualities of ‘Thainess’.

One can see an acknowledgement of this by the Thai army in their signs outside military bases in the south. Signs outside military bases once said, “For Country, Religion, Monarchy, and People”. Now they read “For Country, Religions, Monarchy, and the People”.

However the road to these accommodations will be a rocky one due to the long historical struggle in the south. The conflict is between a number of ‘separatist groups’ and the government. Various interests have painted this as a religious based conflict, especially with the attack upon monks and Buddhists over the last decade. However history shows that this struggle is more about ethnic identity, than Islam, where many leaders of these ‘separatist groups’ have called themselves ‘Bangsa Petanni’, rather than Muslims. Internal interests and outside interests like the United States have tried to widen the perspective of the Southern problems, which thankfully have been rejected by various Thai Governments over the last few years.

The Islamization of Thailand represents just as a challenge as the rich and poor divide of Thailand, which has had such a profound influence on the political scene over the last decade. Discussion of Islamization of Thailand has been generally suppressed, except within the higher circles of power. Great changes in Thai society are inevitable in the near future, due to the Islamization of Thailand.

Innovator and entrepreneur. Notable author, thinker and prof. Hat Yai University, Thailand Contact: murrayhunter58(at)gmail.com

Southeast Asia

In the midst of a pandemic, the EU must suspend its proposed palm oil ban

Nik Nazmi

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The world is finally waking up to the realization that the Coronavirus pandemic could result in a global death toll in the millions – if not higher. Hopefully, that won’t be the case, and a cure or at least a prophylactic medicine can be found soon to end “World War V” (as many are calling the Coronavirus pandemic, with the V standing for Virus)

COVID-19 is already projected to cost the global economy up to $2 trillion according to UNCTAD. Indeed, even before the crisis, the status of the global economy was pretty dire. UNCTAD issued a similar warning in September of last year that 2020 would likely see a global recession.

Contributing to UNCTAD’s outlook in 2019 were a plethora of trade wars around the world. Most notably between China and the United States and of course, the United Kingdom’s exit from the European Union is also tied to similar concerns. 

Those issues may have stolen the headlines but, plenty of minor skirmishes also involved the EU and the United States and even the United States and Turkey have played out of the past view years. Thus, prior to “World War V” the world had seen a plethora of protectionist battles being rage. And now, protectionist tensions are already beginning to impact “World War V” too – with the US recently hitting out at Germany, Russia and Turkey for introducing emergency export controls on medical supplies. 

Though it is not a headline stealer, the plight of my own country Malaysia is worth reviewing. A similar trade war is brewing between the EU and ASEAN. One that will impact millions of lives in a global economy that is already on the ropes given the impact of the Coronavirus. It wasn’t supposed to be this way. The European Union’s 2016 Global Europe Strategy hinted that an EU-ASEAN free trade deal was around the corner.

Yet, nearly four years later (despite some progress such as the recently signed EU-Singapore trade deal) such an historic agreement seems farther than ever. This year an EU blanket ban on palm oil importation is to be implemented. This will adversely impact Malaysia and many countries in the Global South. The ban comes over deforestation concerns. Yet, Malaysia has passed several landmark bills to ensure the sustainability of Palm Oil in recent years. The globe’s first government-backed mandatory certification standards for making palm oil sustainable were passed in Malaysia in November 2018. We need no push from the European Union for that to happen -it was something the government had long been working on in line with demand from consumers.

More importantly, an authoritative study from the International Union for the Conservation of Nature found that if done correctly, palm oil uses fewer resources (in this case land, fertilizer, and other chemicals) than a similar amount of oil produced from rapeseed, soy beans or other conventional equivalents. The overall findings of that report were verified in a second scientific study published in Nature this month by researchers at the University of Bath in the United Kingdom.

The current EU ban on palm oil makes no exemption for sustainable palm oil and has been a veritable economic death sentence in the current climate. Malaysia’s agriculture sector, of which palm oil is the biggest cash crop, employs over 1.5 million workers in Malaysia or 10 percent of our overall work force.

Since 40% of palm oil is grown by small holder farmers (farmers who have already been hard hit by the Corona onslaught), this regulation will hurt the most vulnerable communities in our nation hardest.

Malaysia, with over 1600 cases now has the worst Corona virus problem in Asia after South Korea and of course, China. Four people have died it what is already the worst outbreak of the virus in all of South East Asia. The economic impact of this is hard to foresee but, already the government of Malaysia has already issued a stimulus package for the economy, and we are set to see a spike in unemployment in our country over the Coronavirus. After all, the Palm oil industry was one of the first in Malaysia (the largest producer of the crop in the world) to respond to the crisis by telling members to go into a lockdown mode over concerns of spreading the virus.

However, coronavirus may ironically, be the trigger that finally compels both parties’ to compromise and agree on an historic trade deal that takes into consideration the needs of both the EU and ASEAN. After all, the EU also cannot afford to persist in a trade stand-off with ASEAN at a time of potential economic catastrophe.

For a trade deal to become a reality, steps must be taken by both parties. Malaysia must renew its commitment towards sustainable palm oil cultivation, something it has already shown a tangible commitment towards. And the EU must accept a longer implementation timeframe given the current global turmoil brought on by Covid-19. Such a deal can be a win-win for both trading blocs as sustainable palm oil could help power the EU’s push for a “Green New Deal” to power a 21st century infrastructure grid.

The alternative – curtailing global trade at a time when it will plunge the world into the most significant recession in living memory and jeopardize millions of lives – in Malaysia and beyond, is simply not an option.

In the aftermath of “World War V” hopefully we can bury protectionism and trade wars in the interest of global recovery. The sooner we act, hopefully, there will be much less to bury.

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Southeast Asia

Vietnam as ASEAN Chair and UNSC non-Permanent Member

Prof. Pankaj Jha

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Prime Minister Nguyen Xuan Phuc receives ASEAN President’s Hammer from his Thai counterpart Prayut Chan-o-cha on November 4, 2019. Source: vietnamup.com

Vietnam took the charge as ASEAN chair from its predecessor Thailand in November 2019, and the agenda for the year 2020 is diverse and challenging. The ASEAN as an organization accepted few geo-political changes and accepted that Indo-Pacific is a larger framework to which it needs to have a strategy. The result was the Indo-pacific outlook statement and this projected that ASEAN as an organization need to adjust to the evolving power configurations.

The developments in the context of Southeast Asia- be it the recurrent tensions in South China Sea because of assertive China; the Indonesian haze, and the tensions between Indonesia and China on illegal fishing in South China Sea are annual challenges for the ASEAN chair. The problem of Indonesian haze and other environmental problems needs cooperative approach. The ASEAN would have to prepare itself for the global recession which is looming large because of the Corona virus epidemic and the resultant slow down which is likely to affect not only Asia but the entire world. Another challenge this year would be for Vietnam to bring about the required understanding among ASEAN members who are party to the South China Sea dispute to come to a converging point so that the Code of conduct can become a legal document with compliance and penalty provisions. The Draft Code of Conduct (COC) is a large document encapsulating the aspirations and the legal position of each of the claimant parties. However, how to address all concerns and come to a common draft would be an arduous task. Vietnam would have to meander its way through deft diplomacy and skillful negotiations. Further, Vietnam is increasingly seen as an emerging economy and a strong nation which need to undertake a regional role. This needs few changes from the set template for consensus building and have to take measures to bring a common dialogue points. The foreign Ministers retreat which happens in the first quarter of each year would be the agenda maker for the number of meetings which would take place the whole year. Vietnam being the emerging economy as well as an APEC members, and also one of the stakeholder in RCEP process would have to make sure that RCEP is signed ‘with or without India’. However, if Vietnam by virtue of its comprehensive strategic partnership and excellent relations with India can bring the country back to the negotiating table, it would a shot in the arm for the ASEAN chair. India chose not to attend the Bali meeting to discuss RCEP with ASEAN members.

ASEAN chairmanship does have its own share of problems. However, taking cue from Vietnam chairmanship in 2011 when the same set of problems were existent, the country abided by the ASEAN way rather than proposing out of box thinking and solutions. The geo-political scene and the strategic compulsions do not give that easy comfort zone in decision making and it need strong adjustments both in terms of building a consensus and solving problems. At the international level, questions have been raised whether ASEAN centrality is a useful instrument in resolving maritime issues or it has diminishing returns. ASEAN community programme- Political-Security, Economic and Socio-Cultural Community would require midterm review in 2020 given the fact that the year 2025 is the deadline for its blueprint. Initiative for ASEAN Integration (IAI) Work Plan III (2016-2020), needs a strong effort as only 19 out of 26 actions (73.1%) have been achieved. 

One of the biggest challenge for the ASEAN nations would be to counter the spread of 2019-novel coronavirus (2019-nCoV)in the region and work out a comprehensive plan of action to control its spread and work out a common collaborative programme in the region. This might include regional centre for public health emergencies, strengthening regional public health laboratories network, monitoring the working of risk communication centres, and draw lessons from China’s experience in fighting the epidemic. Vietnam would have to address it on priority as it might have political, economic and social impact.

In the wake of tensions in South China Sea, the utility of Treaty of Amity and Cooperation in Southeast Asia (TAC) is under duress, there is a need to review and redraw the obligations under TAC for all the major powers of the region. For that there is a need to adopt two pronged approach of building trust and confidence among the dialogue partners as well as protecting interests of the region. The converging point for the dialogue partners would be humanitarian assistance and disaster relief (HADR), counter-terrorism, and humanitarian mine action.

Taking over as non-permanent member of UNSC, it is a unique opportunity for Vietnam to integrate developmental objectives of ASEAN and synergize it with UN initiatives. The convergence between ASEAN Community Vision 2025, and the UN 2030 Agenda for Sustainable Development (Complementarities Initiative) need deep research and effort and in this regard to feasibility study can be commissioned by Vietnam. The challenges related to illicit drug production, trafficking (both human and drugs) needs to be highlighted both at ASEAN and in the UN. ASEAN has adopted the ‘Plan of Action to Prevent and Counter the Rise of Radicalization and Violent Extremism’ and this needs representation and support from the UN bodies. Vietnam position would be catalyst in this regard so that regional efforts should be promoted in this regard. Cyber security has been addressed in ASEAN also as well as in UN but in terms of regional monitoring mechanisms across the world there is a deficit. Taking cue from ASEAN initiatives such as ‘Cybersecurity Centre of Excellence (ASCCE), and the Cybersecurity Capacity Building initiatives’ undertaken with support from Singapore and Japan respectively ’, Vietnam an make a case in UN for strengthening such institutions. Within ASEAN the efforts needed to streamline and collaborate on Fourth Industrial Revolution (4IR), and digital connectivity are insufficient and therefore it requires better dialogue mechanisms on a regular basis among the ASEAN members.

Vietnam would also have to take cognizance of the possibility of Practical Arrangements (PA) between ASEAN and the International Atomic Energy Agency (IAEA). This would need special attention at the UNSC so as to create a framework in Southeast Asia on nuclear safety, security, and safeguards. This will have a futuristic utility in terms of nuclear technologies and their applications. Within UN Vietnam will have to make special efforts to gain support for effective implementation of the SEANWFZ Treaty and submit it to the First Committee to the United Nations General Assembly.

ASEAN faces a number of cases related to Illegal, Unreported, and Unregulated (IUU) fishing and this needs to be addressed at global level so that a convention on IUU can be adopted. Vietnam would have to make special mention in this regard under the UNSC discussion agenda. Vietnam must also address challenges related to education, promotion and protection of the Women and Children and their rights, skill development and vocational training. Marine pollution and climate change have always resonated in the discussions in UNSC and Vietnam must take these issues to reflect concerns in Southeast Asia and why there is a need for global efforts. Other issues such as peat land management, haze management through financial support and disaster management need careful articulation and proposals in this regard.

While the agenda for the ASEAN requires better efforts as many initiatives need review in the year 2020 and also a comprehensive roadmap for future. On the other hand, issues in the UNSC Vietnam must highlight commitment regarding duties of upper riparian and lower riparian states, water pollution, and disaster risk financing at international level. In fact, the issue of Mekong river pollution and construction of dams would gain attention in this year. Further, Vietnam despite all these challenges would be able to balance the commitments towards ASEAN while at the same time playing a constructive role in the UNSC as non-permanent member. The year 2020 would be a challenging year as well as a year for adopting regional and global commitments towards security, prosperity, development, trade and connectivity.

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Southeast Asia

Russia-Indonesia: 70 years of friendship

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Jauh di mata, dekat di hati [Out of sight, close to the heart].” This is how Lyudmila Georgievna Vorobieva, Russian ambassador to Indonesia, characterized the relationship between the two countries.

In fact, in the 70 years of the relationship, it has gone through different states of proximity. It was pretty “hot” even before and around independence in 1945 when being leftist was identical with an anti-imperialist stance — and certainly during Sukarno’s presidency (1945 to 1967).

Then, abruptly, with the annihilation of the Indonesian Communist Party (PKI) in 1965 after a now-largely discounted “coup” by the PKI, the relationship suffered a long cold period of over 30 years during Soeharto’s New Order (1967 to 1998). Keeping the communist scare alive was, after all, one of the ways the regime maintained its grip on society.

Then-Soviet leader Mikhail Gorbachev’s perestroika (restructuring) and glasnost (openness) in the 1980s, the collapse of the Soviet Union in December 1991 and Indonesia’s Reformasi in 1998 paved the way for the restoration of warm, harmonious relations.

Mohammad Wahid Supriyadi, Indonesian ambassador to Russia since 2016, said we are now in the second golden age of Russia-Indonesia relations (the first being during Sukarno’s presidency). Wow! Who would have guessed?

For the lay person, these days Russia invariably draws our attention indirectly, e.g. for its alleged interference in presidential elections in the United States or for being the country where Edward Snowden, the National Security Agency whistleblower, has been living in exile for over six years.

I confess Russia hasn’t been that prominent on my screen lately either, until I heard about the Russia-Indonesia 70-year friendship exhibition at the National Gallery from Feb. 3 to 17 (see: “Snapshots: Indonesia, Russia exhibit 70 years of friendship”, The Jakarta Post, Feb. 5). I was keen to go because of my own “Russian connections”.

Yup! I was a sociology student in London (1976 to 1979), and took a course on Russia and China. The focus of my studies was Western industrial societies, so I wanted to know the other side of the Cold War (circa 1947 to 1991). It was also essential for writing my thesis on the People’s Cultural Institute (Lekra), the PKI’s cultural wing. Both Lekra and the PKI looked to these communist countries for guidance, especially the Soviet Union, to emulate their concept of “socialist realism” — art and literature that glorified communist values and supported the party line.

I was also connected to Russia by marriage. My late husband, Ami Priyono, was among the first seven Indonesian students sent to Moscow in 1956. Together with Sjumanjaya, they studied film at Lomonosov Moscow State University. Both eventually became prominent film directors in the 1970s and 1980s.

Ami’s father, Prijono, was culture minister in Sukarno’s first cabinet, serving for nine years (1957 to 1966). Prijono was a leading figure in the Murba Party (sometimes referred to as the second Indonesian communist party) and, like Sukarno, was pro-Soviet. In 1954, Prijono was awarded the Stalin Peace Prize.

So, the reason for my interest was partly a nostalgia trip and partly a desire to know more about our current relationship with the “Land of the Red Bear”, as Indonesians sometimes refer to Russia.

I was accompanied by Vladimir Anisimov, head of the artist collective Bureau of Creative Expeditions and curator of the Necklace of the Equator exhibition. A distinguished gentleman in his 70s, sporting a bushy silver-gray beard, a moustache and an artist’s ponytail, he was like a relic of the past, adding to the nostalgic atmosphere.

Vladimir explained in detail some of the 85 paintings on display. They were done by 10 Russian painters who over 20 years had travelled to Indonesia on various occasions, capturing scenes from Java, Sumatra, Madura, Bali, Lombok, Kalimantan and Sulawesi: landscapes, houses, ceremonies, local traditions — mainly focusing on the people. Mostly impressionistic, lots of bright colors and a touch of romanticism here and there, like the Madonna painting of a woman carrying a baby surrounded by flowers and a rainbow. No socialist realism here!

Exhibitions by Russian artists have been held before in Indonesia, in 2000, 2003 and 2005. Vladimir recalled that the opening day was usually full but after that, empty. The situation is completely different now, he said, with 200 to 300 people attending during work days and double that on the weekend.

Vladimir said they received only positive feedback. “People were impressed and spent a lot of time taking selfies with the paintings as backdrops. Maybe more time than just looking at them,” Vladimir smiled wryly.

Among the crowd were a young man and woman intently discussing something related to the exhibition. They were Indonesians but spoke in very fluent English. I approached them and asked them why they had come to the exhibition. “Oh, we are Marxists. We came because we wanted to know more.”

Wow, Marxists in our midst? So young and so brazenly declaring their ideological beliefs at a time when Indonesia’s communist phobia is still alive and well? They really piqued my curiosity, so I took their phone numbers and chatted with them by WhatsApp the following day.

Both were 25 and were members of a group of young Marxist-Leninists who, like them, were disillusioned with the state of the world. “In 2016, when Donald Trump was elected president, it was the moment where we started really realizing the evil of the US empire and imperialism,” they said.

“One of the things that really moved me,” the young woman said, “was reading DN Aidit’s [PKI chairman] speech for the

[party’s]

44th anniversary, when he said that one of the conditions of being a PKI member is ‘unmeasurable love for the people’.” For her, that’s what communism is: loving each other so fiercely that we fight for a world where no one has to suffer, a world free from exploitation.

Wow, talk about youthful idealism! Truth be told, any ideology, any political or economic system, as well as any religion, can be twisted to harm and oppress the people, however much our leaders wax lyrical about them, or about bilateral and international relations.

Maybe this is a time when our leaders should start listening to the younger generation to save the world. Greta Thunberg is trying hard to do that. Many more are joining her ranks, so all you politicians, bureaucrats and leaders out there, start listening!

Early version of the text published under: “Russia – Indonesia 70 years on: Some like it hot, cold or warm” in Jakarta Post

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