{"id":10192,"date":"2026-07-02T09:32:00","date_gmt":"2026-07-02T01:32:00","guid":{"rendered":"https:\/\/ias.ubd.edu.bn\/?p=10192"},"modified":"2026-07-02T09:33:59","modified_gmt":"2026-07-02T01:33:59","slug":"new-journal-articles-on-borneos-borderlands-by-ias-researcher","status":"publish","type":"post","link":"https:\/\/ias.ubd.edu.bn\/?p=10192","title":{"rendered":"New journal articles on Borneo’s borderlands by IAS researcher"},"content":{"rendered":"\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

Assistant Professor Chun Sheng Goh<\/a> recently published two journal articles on Borneo’s borderlands.<\/p>

(1) “Confronting the Spectres of Borneo\u2019s Borderlands: A Hauntological Analysis of Cinematic Representations and Ethnography<\/strong>” in Journal of Borderlands Studies.<\/em><\/p>

Abstract<\/p>

Borderlands are haunted \u2013 not only by literal tales of spectres, but by the haunted histories, phantom sovereignty, invisible populations, and ghostly violence that shape everyday life at the frontier. This paper advances a border\u00a0hauntology<\/span>\u00a0for Borneo\u2019s borderlands by reading two films distributed via Netflix,\u00a0Borderless Fog<\/i>\u00a0(2024) and\u00a0Conquer: Lahad Datu<\/i>\u00a0(2024) alongside six ethnographic studies (Eilenberg 2012; Mee 2014; Carson 2016; Solmiah 2022; Zulkipli & Askandar 2021; Cheong et al., 2025). Methodologically, it treats film as an interlocutor that makes tangible the affective textures of poverty and mobility that statistics and policy reports obscure. Analytically, it shows how cinematic \u201cghosts\u201d represent (1) the lingering legacies of militarization, counter-insurgency and territorial claims, (2) contested sovereignty intertwined with ethnic tensions, (3) embodied vulnerabilities produced by structural marginalization of women, youth, and children, and (4) persistent human insecurity rooted in weak protection mechanisms. The paper concludes that a hauntological lens helps reveal how these spectres continue to shape everyday life in borderlands, enriching borderland studies by highlighting the affective dimensions of insecurity and the experiences of marginalized communities.<\/p>

Read here<\/a>.<\/p>

(2) “Negotiating Identity and Inequality: Internal Migration and Cross-Border Connections of the Lun Bawang in the Heart of Borneo<\/strong>” in Asian Geographer.<\/em><\/p>

Abstract<\/p>

In the highlands of\u00a0Borneo<\/span>, the once closely\u00a0connected<\/span>\u00a0Lun<\/span>\u00a0Bawang<\/span>\u00a0(Lundayeh) communities have for decades been separated by the Malaysia\u2013Indonesia\u00a0border<\/span>, yet they remain linked through uneven patterns of mobility and exchange. This brief examines how\u00a0internal<\/span>\u00a0migration<\/span>\u00a0in Sarawak and\u00a0cross<\/span>–border<\/span>\u00a0movement from North\u00a0Kalimantan<\/span>\u00a0intersect<\/span>\u00a0to shape\u00a0inequality<\/span>\u00a0and\u00a0identity<\/span>\u00a0in this borderland. In Sarawak\u2019s highlands, youth outmigration has contributed to aging communities and weakened traditional livelihoods. Meanwhile, limited opportunities on the Indonesian side continue to push many across the\u00a0border<\/span>\u00a0in search of work in Malaysia. These movements have created an uneven form of interdependence: Indonesian\u00a0migrants<\/span>\u00a0fill labor gaps but remain vulnerable in informal sectors, while Sarawakians rely on them yet resist their permanent presence. Over time, divergent demographic paths have emerged \u2013 shrinking, aging villages in Sarawak alongside younger, in-migrating<\/span>\u00a0communities in North\u00a0Kalimantan<\/span>\u00a0\u2013 fueling tensions over land and belonging. The\u00a0border<\/span>\u00a0has thus produced contrasting living conditions and forms of national attachment, illustrating how mobility sustains livelihoods while reproducing\u00a0inequality<\/span>\u00a0in\u00a0Borneo\u2019s<\/span>\u00a0borderlands.<\/p>

Read here<\/a>.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t
\n\t\t\t\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

Assistant Professor Chun Sheng Goh recently published two journal articles on Borneo’s borderlands. (1) “Confronting the Spectres of Borneo\u2019s Borderlands: A Hauntological Analysis of Cinematic Representations and Ethnography” in Journal of Borderlands Studies. Abstract Borderlands are haunted \u2013 not only by literal tales of spectres, but by the haunted histories, phantom sovereignty, invisible populations, and […]<\/p>\n","protected":false},"author":2,"featured_media":10195,"comment_status":"closed","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"ocean_front_end_style_editor":"no","ocean_post_layout":"full-width","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"","ocean_second_sidebar":"","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"off","ocean_display_header":"on","ocean_header_style":"custom","ocean_center_header_left_menu":"","ocean_custom_header_template":"55","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"","ocean_menu_typo_font_family":"","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"on","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"53","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[],"footnotes":""},"categories":[5],"tags":[],"class_list":["post-10192","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-publications","entry","has-media"],"_links":{"self":[{"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=\/wp\/v2\/posts\/10192","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10192"}],"version-history":[{"count":4,"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=\/wp\/v2\/posts\/10192\/revisions"}],"predecessor-version":[{"id":10198,"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=\/wp\/v2\/posts\/10192\/revisions\/10198"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=\/wp\/v2\/media\/10195"}],"wp:attachment":[{"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10192"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10192"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ias.ubd.edu.bn\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10192"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}