Asia Institute - Research Publications

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Measuring economic transformation: what to make of constant price sectoral GDP: evidence from Vietnam

Fforde, A (World Economics Association, 2021)

The paper discusses the analysis of economic growth and transformation and the concept of constant price sectoral GDP, usually understood to measure real factor rewards, linked to actual factor inputs. It reviews criticisms of such statistics and statistical conventions underlying GDP data, their focus upon current price factor incomes and implications of the practice of constructing constant price sectoral GDP from revalued net output (gross output less non-factor inputs). Innovatively, it shows how recalculations at constant prices of actual sectoral factor inputs at a year away from the base-year will not necessarily equal revalued gross output less non-factor inputs, the usual basis for such data. The accounting identity that requires their equality only holds for current prices. Therefore, constant price sectoral GDP data does not measure actual factor inputs. Despite this, the analytical frameworks of economists analysing structural transformation often assumes that they have, in constant price sectoral GDP, a measure of actual factor inputs (when they do not). This inhibits analyses from engaging properly with incentives, often disregarding the possibility of disequilibria by adopting a production function approach that, encouraged by the belief that constant price sectoral data measures changes in actual factor inputs, expects technical conditions to determine incentives (factor rewards). The paper shows this risk of confirmation bias by examining work on Vietnam.1
South Borneo as an ancient Sprachbund area

Adelaar, A (UNIV INDONESIA, FAC HUMANITIES, 2021-01-01)

In South and Central Kalimantan (southern Borneo) there are some unusual linguistic features shared among languages which are adjacent but do not belong to the same genetic linguistic subgroups. These languages are predominantly Banjar Malay (a Malayic language), Ngaju (a West Barito language), and Ma’anyan (a Southeast Barito language). The same features also appear to some degree in Malagasy, a Southeast Barito language in East Africa. The shared linguistic features are the following ones: a grammaticalized form of the originally Malay noun buah ‘fruit’ expressing affectedness, nasal spreading in which N- not only nasalizes the onset of the first syllable but also a *y in the next syllable, a non-volitional marker derived from the Banjar Malay prefix combination ta-pa- (related to Indonesian tr- + pr-), and the change from Proto Malayo-Polynesian *s to h (or Malagasy Ø). These features have their origins in the various members of the language configuration outlined above and form a Sprachbund or “Linguistic Area”. The concept of Linguistic Area is weak and difficult to define. Lyle Campbell (2002) considers it little else than borrowing or diffusion and writes it off as “no more than [a] post hoc attempt [...] to impose geographical order on varied conglomerations of [...] borrowings”. While mindful of its shortcomings, the current author still uses the concept as a useful tool to distinguish between
Regular sound change: the evidence of a single example

Adelaar, A (Faculty of Humanities. University of Indonesi, 2018-01-01)

The Neogrammarians of the Leipzig School introduced the principle that sound changes are regular and that this regularity is without exceptions. At least as a working hypothesis, this principle has remained the basis of the comparative method up to this day. In the first part of this paper, I give a short account of how historical linguists have defended this principle and have dealt with apparent counter evidence. In the second part, I explore if a sound change can be regular if it is attested in one instance only. I conclude that it is, provided that the concomitant phonetic (and phonotactic) evidence supporting it is also based on regularity. If the single instance of a sound change is the result of developments which are all regular in themselves, it is still in line with the regularity principle.
The Lisbon book of pantuns

Castro, I ; Cardoso, HC ; Koster, G ; Adelaar, A ; Baxter, A ; Castro, I (Imprensa Nacional, 2019)
Grammar notes on Siraya, an extinct Formosan language

Adelaar, KA (University of Hawaii Press, 1997-12-01)

This is an attempt to unravel the grammar of a gospel text in Siraya, an extinct West Formosan language. It includes a discussion of the historical setting, the spelling, phonological features, function words, relation markers, morphosyntax of the verb, and the use of deictic verbs as prepositions. Regarding verbal morphosyntax, special attention is given to case marking suffixes, verbal classifiers, compound verbs, and anticipating sequences. Verbal classifiers are lexical elements prefixed to a root (a verb, adverb, or noun) with which they constitute the overall meaning of the resulting verb (mattäy- ‘talking, saying’ + vli ‘reciprocating, doing in return’  mattäy-vli ‘to answer’; mattäy- + rĭx ‘mind’  mattäy- rĭx ‘talk to oneself’). Compound verb constructions are constructions in which auxiliaries assume the functions of adverbs in English. These auxiliaries form an open class and are in fact the head of the verb phrase, as they carry most of the marking. An anticipating sequence is an element of a verb that is prefixed to the preceding auxiliary.
[Review of the Book Histoire et voyages des plantes cultivées à Madagascar, by Philippe Beaujard]

Adelaar, S (University of Hawaii Press, 2019-06-01)

This book is written by one of the most prolific and versatile scholars of Malagasy culture and language of our era. Its French title translates as “the history and travels of the cultivated plants in Madagascar”, which is an understatement of the wealth of information it provides.
Dual *Kita in the history of east Barito languages

Adelaar, A (Project Muse, 2019-12-01)

In many Philippine, northern Sulawesi, and northern Bornean languages, Proto Austronesian *kita ‘first-person inclusive plural’ became a first-person inclusive dual pronoun. Robert Blust and Hsiu-chuan Liao attribute this semantic change to drift (a change happening in various related languages independently). However, Lawrence Reid contends that it had already happened in Proto Malayo-Polynesian, and that the ensuing gap in the pronominal system of this ancestral language had been filled by the formation of a new first-person inclusive plural pronoun, which was based on *kita combined with a pronominal clitic (or “extender”) *=mu. The latter was a second-person plural pronoun in Proto Austronesian, but after it had lost its plural meaning in Proto Malayo-Polynesian, it was often combined with or replaced by other pronominal extenders. In this squib I show that in East Barito languages (including Malagasy) the first-person inclusive plural pronoun also derives from a dual *kita with a second-person plural extender. Taken in conjunction with the fact that reflexes of *kita also have a dual meaning in various languages in northern Borneo, this suggests that *kita already had a dual meaning in the early history of the West Indonesian subgroup.
Siraya reduplication (West Formosa, roots, lexical properties of wordbases, disyllabic reduplication)

Adelaar, KA (University of Hawaii Press, 2000-06-01)

The main patterns of reduplication in Siraya (West Formosa) include monosyllabic root reduplication, an inherent lexical property of certain wordbases, and disyllabic reduplication, which adds the notion of diffuseness (including plurality, variety, similarity) to nominal wordbases, and the notion of diffusenes (repetition of action, plurality of actants) or continuity (including state, process) to verbal wordbases. The same meanings are conveyed by rightward reduplication, which applies when the last three or four segments of a root are copied at the end (losing the final consonant if there is one). First-syllable reduplication basically forms cardinal numbers with nonhuman referents. Ca- reduplication is part of verbal morphosyntax indicating progressive aspect, generic aspect, or a state, but it also forms deverbal nouns; it is, moreover, used with ordinal numerals, and with cardinal numerals and other count words having a human referent. Contrary to the general pattern found in other Austronesian languages (Blust 1998), the meaning of Siraya nouns derived through Ca- reduplication is not restricted to that of instrument but also includes that of agent, abstract noun, undergoer, and (in combination with the suffix -an) location. Finally, pa- reduplication is a morphosyntactic device forming causative verbs.
Is ancestor veneration the most universal of all world religions? A critique of modernist cosmological bias

Reuter, T (University of Indonesia, Faculty of Humanities, 2014-01-01)

Research by anthropologists engaged with the Comparative Austronesia Project (Australian National University) has amassed an enormous data set for ethnological comparison between the religions of Austronesian-speaking societies, a language group to which nearly all Indonesian societies also belong. Comparative analysis reveals that ancestor veneration is a key-shared feature among Austronesian religious cosmologies; a feature that also resonates strongly with the ancestor-focused religions characteristic of East Asia. Characteristically, the religions of Austronesian-speaking societies focus on the core idea of a sacred time and place of ancestral origin and the continuous flow of life that is issuing forth from this source. Present-day individuals connect with the place and time of origin though ritual acts of retracing a historical path of migration to its source. What can this seemingly exotic notion of a flow of life reveal about the human condition writ large? Is it merely a curiosity of the ethnographic record of this region, a traditional religious insight forgotten even by many of the people whose traditional religion this is, but who have come under the influence of so-called world religions? Or is there something of great importance to be learnt from the Austronesian approach to life? Such questions have remained unasked until now, I argue, because a systematic cosmological bias within western thought has largely prevented us from taking Ancestor Religion and other forms of “traditional knowledge” seriously as an alternative truth claim. While I have discussed elsewhere the significance of Ancestor Religion in reference to my own research in highland Bali, I will attempt in this paper to remove this bias by its roots. I do so by contrasting two modes of thought: the “incremental dualism” of precedence characteristic of Austronesian cultures and their Ancestor Religions, and the “transcendental dualism” of mind and matter that has been a central theme within the cultural history of Western European thought. I argue for a deeper appreciation of Ancestor Religion as the oldest and most pervasive of all world religions.
Gods on Earth: Immanence and Transcendence in Indian Ideology and Praxis

Reuter, TA (INCAA, 2013)

Questions concerning the relative importance to Indian civilisation of the Brahmana-dominated model of religious status hierarchy and the royal model of divine kingship and associated hierarchies of state power have been referred to as ‘the central conundrum of Indian social ideology’. These two models of hierarchy nonetheless derive from a broader Indian worldview and both shape, and are shaped by, the existential realities of Indian social life and of life in general. They represent an attempt to respond to a ‘central conundrum’ of human sociality – how to differentiate between the members of a society in terms of status – and a central dilemma of human existence – how to be at once engaged with the world and elevated beyond the ordinary conditions of embodied existence. This paper endeavours to achieve a more unified perspective on Indian kingship and Brahmanism by exploring their relation to the world of social action, and action more generally. Indian civilisation has struggled for millennia with the fundamental existential conflicts of ‘being in the world.’ Hence what is to be gained from unravelling the products of this struggle is not only a better understanding of Indian culture alone but of human experience in general.

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