South East Asia Regional Report

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South East Asia (‘SEA’) is perhaps the most diverse region in the world.¹ Stretching all the way from Myanmar in the west to Papua in the east, it is a vast and complex region. Over the centuries, South East Asians have developed for themselves a staggering variety of social, political, economic, and cultural niches, where hundreds of ethnic groups and languages exist. 

Approximately 692 million inhabitants live in SEA, representing around 8.5 percent of the world’s population.² The average annual rate of natural population increase is slightly higher than the annual world rate, largely due to improving healthcare and increasing life expectancy. 

Even prior to the penetration of European colonialists, SEA was a critical part of the world trading system. A wide range of commodities originated in the region and given its strategic geographical location, coupled with rapid industrialization since the 1960s, SEA’s economy is projected to grow by over 5 percent per year to become the fourth largest economy in the world by 2030. This region is also the world’s fastest-growing internet market with a digital economy projected to exceed USD 300 billion by 2025.³ 

Unfortunately, there is great disparity in development rates among the nations within the region. Rural-to-urban migration continues to be a major feature in nearly all SEA nations. As a result of geopolitical conflicts and persecution, refugee movements have also become conspicuous in the region, particularly since the mid-1970s.

While Islam and Buddhism are the major religions in this region, Hinduism, Christianity, folk religions, and animism are also widely practiced. Overall, Sunni Islam represents the majority religion with estimates of just over 40 percent of the population.⁴ 

Thanks to the efforts of Western missionaries, Christianity has seen significant growth in the 20th century but still remains a minority in terms of numbers, with the exception of the Philippines. Meanwhile, Islamization and Buddhist fundamentalism have been on the increase. Six countries in SEA are among the 2024 World Watch List of 50 countries where Christians face the most extreme persecution.⁵

The church in SEA is alive and well, growing rapidly and yet, not without its challenges. Consumerism, prosperity teaching, erosion of family values, mental health problems, moral failures, and religious persecution, for example, are all on the rise. Many such ‘gaps’ and their causes have continued to pose challenges to the Great Commission efforts. 

Therefore, these gaps need to be plugged—starting from within the family, within the church, beyond her walls into society, the nations and all peoples. 

Key Issues and Gaps—within Family

The economic and cultural diversity of SEA makes it difficult to generalize family patterns and trends. The region has experienced significant demographic shifts in the last few decades, including steep declines in fertility, an increase in both regional and international migration, and in a notable rise in life expectancy.⁶ Although the family remains a central institution, many aspects of family life are changing. For example, the falling fertility rate has shrunk the nuclear family size as well as increased the burden of elderly care disproportionately. Additionally, cultural norms regarding extended families and filial piety often result in most elderly parents and/or family members continuing to live with the younger generation.⁷

From the State of the Great Commission (‘SoGC’) report, the following are gaps or priorities that have direct implications on the family:

Discipleship of the next generation begins at home

A 2024 study by Focus on the Family Singapore found that over half of the respondents cited that their fathers were least involved in their spiritual development.⁸ While similar studies may not have been done in other countries in the region, it is suspected that the picture would be similar. Typically, some parents think the primary parties responsible for their children’s discipleship is the church or the youth or children’s pastor. The socio-economic growth of the region has also resulted in the pressure of longer workplace hours for many working parents. This leaves many parents to focus on providing financially for their families while thinking they can outsource their children’s spiritual life and care to the church. 

However, Scripture is very clear about parents’ role in teaching their children to fear and love the Lord. It is imperative that parents recognize their crucial and direct role in their discipleship. Unfortunately, many Christian parents in SEA are first generation followers of Jesus and have never had a model at home to emulate. Hence, one of the key ways the church can help bridge this gap is by supporting and mentoring parents on how to disciple their children. A study done in Indonesia post-Covid revealed that churches that placed strong emphasis on family discipleship before the pandemic grew stronger during the pandemic. However, churches which did not intentionally equip families for discipleship at home have grown weaker.⁹

the church and Christian educators in the region will also need to urgently develop discipleship and parenting resources that are relevant and contextualized to the cultures of SEA instead of relying on those that are produced in the West.

This rallying cry for intentional discipleship at home is not only for the parents but also for elder brothers and sisters, and other older members of the family who play a role in the spiritual development of the younger generation at home.¹⁰ While the South East Asian church is familiar with the experience of having the whole village to raise a child, the shift from extended family to nuclear family has eroded the role of the wider family and others in the community in the discipleship of children and youths. As such, the church will have to restore this sense of communal commitment to journeying together intentionally in the faith. Towards this end, the church and Christian educators in the region will also need to urgently develop discipleship and parenting resources that are relevant and contextualized to the cultures of SEA instead of relying on those that are produced in the West.

Role and leadership of women

The region’s rapid economic growth has been accompanied by a sharp rise in female educational enrollment rates.¹¹ This increase has led to more women entering the professional workforce and taking on leadership roles and responsibilities both at work, at church and in missions. However, women, especially leaders, continue to experience gender prejudice at work, at home, and in church. Entrenched beliefs and gender norms shaped by cultural patriarchal values and denominational positions continue to restrict many women’s ministry and calling as leaders in their participation in the Great Commission. 

Since there are more female than male professing Christians (for example, in Singapore, in 2016, there were 98.1 thousand males of Christian faith recorded compared to 122.8 thousand females¹²), this gap must be addressed if we are to see greater female involvement in the church. And conversations about closing gender gaps is not enough—detrimental gender stereotypes and biases must be addressed with concrete steps—not as a women’s issue but a Body of Christ problem—to be dealt with together as a family of God. 

Rapid digitalization

The SEA region is experiencing unprecedented advancements in digital technology. Especially in the urban centres of the region, smartphones have become an extension of the self. The implications for discipleship especially with the younger generations have already been felt, but its effects will continue to intensify in the coming years. The church will need to equip families on how to navigate relationships at home in this new digital reality, as well as help parents to know how to mitigate technological strangleholds and actively engage with their children’s discipleship journey. 

Mental health

Many recent reports by the World Health Organization as well as Lausanne have identified mental health as a major healthcare challenge presently as well as for years to come.¹³ Discussion of mental health is still very much a taboo at home in SEA due to a lack of understanding as well as the sense of shame associated with mental health issues.¹⁴ It does not help that the church is reluctant to engage effectively with this issue. If we are certain of the transformational power and hope of the gospel, then we must begin to take the mental health gap seriously. It will need to be addressed beginning at home.

Key Issues and Gaps—within the Church

To fulfill the Great Commission effectively in SEA, it is imperative to address the many key weaknesses or gaps within the church itself. Clearly, right at the very heart of the Great Commission is a call to discipleship. Every Christian, no matter how old or young, mature or immature, is called to be a disciple. And every disciple should become a disciple-maker. Therefore, discipleship must form a core part of the church’s strategy and focused efforts to develop healthy members and churches. Failure to do so, in the long run, will likely result in backsliding and eventually attrition. This is the area where many gaps within churches in our region are found.

Love, the very key foundation

Central to fulfilling the Great Commission and becoming an effective disciple-maker is the motivation of the Greatest Commandment—both love for God and love for one’s neighbours.¹⁵ The latter is still very challenging for many Christians to put into practice. Many still have to overcome their racial and/or religious prejudices in order to love those who have hurt or discriminated against them, or even persecuted them.

Contextualized Christian education for every generation’s needs

Amidst the distractions and pressures of today’s societies, families and individuals are increasingly finding themselves in dire need of constant support from the church. For example, research emphatically underscores the urgency for strategic family discipleship, urging the church to forge deliberate partnerships aimed at fortifying Christian households.¹⁶ 

The church needs to ensure that every member receives the appropriate Christian theological education. It needs in particular to be contextualized to the specific needs of every generation from Sunday school right up to Bible college-level teaching. This will further strengthen and encourage the church to be multi-generational, thus becoming more reflective of the local communities in character.

Willingness to accept and adapt to change

When the Covid pandemic hit SEA, it opened our eyes to some hitherto hidden areas of weakness in our churches. One of these was the declining church attendance especially among younger generations. However, the rapid rise of the online church that was ‘forced upon’ by the pandemic clearly demonstrated how that negative trend could be reversed if churches were willing to adapt to changes that appealed especially to the younger generation. 

Churches that heartily employed digital and multimedia technology were able to reap the fruits and some even expanded their church attendance numbers from overseas audiences¹⁷ —which went to show that the existing ways of ‘doing church’ and discipleship need to be reviewed regularly and adapted in the light of new digital technologies and changing needs of the communities.

Equipping of lay-workers

Another glaring reality was the lack of properly-trained workers in the church who are equipped, for example, to provide pastoral counselling and mental health care to meet the needs of the community. The relatively young Asia Christian Counsellors Association have achieved commendable work in equipping the Church in SEA and promoting lay-counselling as a ministry within the region.¹⁸ But much work still needs to be done.

Sacred-secular divide

There is also a noticeable gap in the integration of faith with everyday challenges. A parallel comparison is between internal church integration versus external societal/cultural integration. The understanding and practice of a Workplace Theology is still clearly lacking among many Christians including among church and lay pastors, as well as mission workers in the region.¹⁹ Although courses on Workplace Theology have been provided by some seminaries, churches, and marketplace ministries, many Christians including their clergy are functionally operating with and living by a sacred-secular framework. 

Teaching them to obey God’s commands

The provision of suitable contextualized theological education and equipping at every level of the church is critical to help maintain the spiritual health of all believers and reduce attrition from the church. These efforts should also include the teaching and equipping of leaders as part of discipleship and leadership development, particularly in the area of governance and integrity. This is to counter the ‘three-fold temptations of money, sex, and power’ that sum up neatly the pressures experienced by all Christians.²⁰

Moral failures of Christian leaders, and the issue of corruption and leadership integrity in the church in SEA is often a taboo subject, due to the prevalent shame/honour culture. Unfortunately, this gap needs to be addressed. Today, scandals continue to rock the church everywhere. One of the major causes of church and leadership downfalls is corruption—which reflects on the poor spiritual health of the churches and their leaders, who bring much dishonour to our Lord. 

While the church is a sacred institution, it is also an imperfect one. As a body of Christ, the stewardship of her people and resources should be at least on par, if not better, than secular organizations. In fact, one could even argue that a church or a Christian organization’s governance and practices ‘should be better than what the law requires’—especially if biblical ethics and practices are to be applied consciously and diligently by the key leaders. Such behaviour will then set the right example for the rest of the staff, leaders and members in the church or organization to follow. Otherwise, as the famous proverb says, ‘the fish rots from the head down.’²¹

Key Issues and Gaps—within Society and the Nations

If we are to effectively plug the gaps in the wider communities and societies, just as with family and church, missional discipleship has to set the tone. We need to allow for the deliberate and prayerful spread and outward push of Jesus’ commission for us to be disciple-makers of all people—salt and light to the whole world—so that the church has gospel impact and initiatives into wider society, that is the cities, towns, villages, and whole nations of SEA. In our diverse and dense region, some of the regional and national issues or gaps that the church needs to bridge with kingdom love, truth, and grace include the following:

Urbanization and the importance of the marketplace

The SoGC report rightly points out that Asia as a whole with SEA is rapidly urbanizing.²² Indeed, already more than half of Southeast Asia’s population live in urban centers, and an additional 70 million people will live in our cities by 2025. In addition, 80 percent of the region’s GDP stems from its cities.²³ 

Cities are places of great diversity, specialization and competition over shared, often contested spaces. It affects and changes the way people behave and interact with each other. Urban churches must of necessity function and relate to their communities differently from rural and small-town churches. 

This is a challenge for the churches operating within the prevailing traditions and cultures of our region, where harmony and deference to entrenched beliefs are not only the norm, but enforced. Not only that, but Christians are having to battle the forces of consumerism and secularism that blunt our true missional call and identity. ‘In Southeast Asian cities, religious belief is still active, but it seems to lack the magnetic pull of consumerism . . . Spiritual awe and transcendence is being replaced by a spirituality of self-interest (driven in part by consumer-style worship and prosperity teaching). Individual spirituality is elevated with little regard for what is true.’²⁴

Typically, reaching people in the cities— particularly through marketplace ministries and enterprise or efforts to help the urban poor and those who live in slums, have been left to specialized ministries and para-church organizations. This is coupled often with the isolationist tendencies of some of our churches, which have tended to be focused on their own programs that are attractional in nature. We exclusively serve and tend to our own people within our buildings but end up creating ‘Christian ghettoes’, failing to help our people engage with their homes, workplaces and social networks. 

Consequently, there is a need to build vision for the complexities and opportunities of whole-city engagements with multifarious initiatives reaching all levels of society. There needs to be a greater integration between churches and market-place ministers to engage and participate in urban-centric ministry and focus. Already, the Lausanne-linked ‘Movement Day’ is seeking to bring a sea-change to the disjunct between churches and city-centred mission and ministry.²⁵

Economic and political concerns and resultant poverty

This is a region that has seen tremendous economic growth in the past years. Collectively, the region of SEA is the fifth-largest economy in the world, with annual growths of 4-5 percent, close to that of both India and China.²⁶ 

However, the economic prosperity is not distributed equally. Average annual incomes in 2022 ranged from USD 2,310 in Laos to USD 67,200 in Singapore. 

The Institute of Southeast Asian Studies’ ‘The State of Southeast Asia 2024 Survey Report’ found that fear about global and regional economic realities and their effect on daily life, ranked top of concerns of people in the region.²⁷ 

Linked to this is an increasing economic disparity between rich and poor in many of our nations. Indonesia ranked sixth in wealth inequality worldwide, according to the Global Equality Index of 2022.²⁸ 

Poverty is still endemic to many of the major cities of SEA, as evidenced by the slums of Bangkok, Jakarta and Manila.²⁹ Myanmar remains mired in an internecine conflict between a brutal military and rebel forces that has pushed many into poverty. Corruption and favouritism of the powerful is accepted practice in many SEA nations.

How do we balance the need for making a decent living in unstable, often inflationary economies, with a transcendent gospel that calls us to . . . ‘seek the welfare of our cities’ and ‘do justly, love mercy and walk humbly with our God’ in such times as ours?

What has the Church in SEA got to prophetically say about the selfish and all-consuming pursuit of a materialistic utopianism that drives many in our nations? Can we provide a biblical response to unjust rule and practice? How do we balance the need for making a decent living in unstable, often inflationary economies, with a transcendent gospel that calls us to act and live sacrificially and missionally as citizens of a higher and greater kingdom of God? How can we ‘seek the welfare of our cities’ and ‘do justly, love mercy and walk humbly with our God’ in such times as ours?³⁰

Human trafficking

Closely related is the issue of human trafficking that, aided and abetted by organized crime groups and cyber-scam centres, has grown at exponential rates during and after the pandemic into a global network that makes up to USD 3 trillion a year. According to Interpol, drug trafficking businesses still contributed 40 to 70 percent of criminal groups’ income.³¹ 

The church in SEA that is called to bring God’s shalom into this world cannot be blind to issues like these but must speak and engage with those in power and responsibility to address this growing blight on our peoples.³²

Identity issues, women’s rights, and mental health

The Western world is increasingly reordering sexual beliefs and practice from historically biblical standards in the name of an ‘ongoing normalization of gender ideology and the transgender movement.’³³ But such clamour for rights and recognition of homosexual and transgender people is slowly gaining a foothold in part of the region, notably in Singapore and the Philippines.³⁴ In 2024, Thailand became the first Southeast Asian nation in to legalize same-sex marriage.³⁵

At the same time, women’s rights and gender equality has continued to grow and be recognized as an important issue in the region. Mental health is another societal issue that has come to the fore of late. The stigma of mental health is still an issue in many countries in the region. According to a World Health Organization, about one in seven people in the region have mental health issues, and many of them do not receive timely treatment.³⁶ 

Christians need to be attentive to issues like mental health and the equality of women, particularly within our families and churches—these are discipleship issues. In terms of homosexuality and its divergent forms, Christians and churches in the region, while needing to continue to stand for, defend and advocate for biblical-sanctioned morality, must learn at the same time to look with compassion and offer pastoral support to those among us who struggle with same-sex attraction and attendant issues. 

Diaspora and refugees

SEA is a region of diasporic peoples. In 2020, an estimated 23.6 million Southeast Asian migrants live outside their countries of origin. With more than six million emigrants, the Philippines is the country with the highest number of emigrants in the sub-region, as well as the ninth highest globally.³⁷ Almost half of these—11.7 million—are women (though much higher in Thailand—61 percent, and Malaysia—55 percent).³⁸ Many of these were or are vulnerable to exploitation by those in authority, employers and gangs, etc. Of the 27,000 globally-reported victims of exploitation and human trafficking, 81 percent of these were from Asia, of which three-quarters were from SEA.³⁹ 

In countries like Malaysia, many churches and para-church organizations have realized the great opportunities for evangelism at their doorstep and have started programmes specially tailored to reach out to migrant workers and refugees.⁴⁰ But much still remains to be done in the rest of the region.

Climate change

Countries in SEA are particularly vulnerable to climate change and environmental disasters, including those from earthquakes and volcanic activity (Indonesia is particularly vulnerable sitting on the Pacific’s ‘Ring of Fire’), cyclones and tropical storms, flooding and heatwaves. The impacts of climate change such as sea-level rise–which is projected to inundate 40 percent of the Mekong Delta—and drought will hamper the livelihoods of millions of people.⁴¹ In 2019 alone, natural disasters led to 4.1 million new displacements in the Philippines, 463,000 in Indonesia and 270,000 in Myanmar.⁴²

Conclusion

Jesus alone provides a multi-dimensional gospel that has the power not only to deal with sin between people and God, but also to deal with the sinfulness, brokenness, challenges and opportunities in the wider world of people to people, from family to society.

The response of the church and God’s people to all these gaps and challenges is dependent on us having a theology and practice that embraces the all-encompassing notion of the coming of God’s rule in his kingdom, effected through the salvation won by Jesus Christ in his cross and resurrection. Jesus alone provides a multi-dimensional gospel that has the power not only to deal with sin between people and God, but also to deal with the sinfulness, brokenness, challenges and opportunities in the wider world of people to people, from family to society. We must respond with a passion for justice, truth, compassion and love. With action, not just words. 

The whole family of the church discipled, empowered and equipped by God’s Word and Spirit, is called to a missionary task. A church that is ultimately not engaged in reaching its community and beyond, is a church that is both disobedient and dying.

Endnotes

1. “Southeast Asia.” Encyclopædia Britannica, May 30th, 2024. https://www.britannica.com/place/Southeast-Asia.
2. “South-Eastern Asia Population (Live).” Worldometer. Accessed May 30, 2024. https://www.worldometers.info/world-population/south-eastern-asia-population/#google_vignette.
3. “Why Asean Matters.” Why ASEAN Matters | US ABC. Accessed May 30, 2024. https://www.usasean.org/why-asean-matters.
4. “South East Asia.” Lausanne Movement, April 4, 2024. https://lausanne.org/network/south-east-asia.
5. “World Watch List 2024.” Serving Persecuted Christians Worldwide. Accessed May 30, 2024. https://www.opendoors.org/en-US/persecution/countries/.
6. Dommaraju, Premchand. “Transformation of the Family Structure in Southeast Asia: Trends and Implications.” Populations and Precarity during the COVID-19 Pandemic, June 22, 2023, 12–27. https://doi.org/10.1355/9789814951500-004.
7. Yeung, Wei-Jun Jean, Sonalde Desai, and Gavin W. Jones. “Families in Southeast and South Asia.” Annual Review of Sociology 44, no. 1 (July 30, 2018): 469–95. https://doi.org/10.1146/annurev-soc-073117-041124.
8. “The Emerging Family Report – Focus on the Family Singapore.” Focus on the Family Singapore – Helping Families Thrive, May 13, 2024. https://family.org.sg/research/the-emerging-family-report/.
9. “Aea September 2021 Newsletter.” ASIAEA, November 15, 2023. https://asiaevangelicals.org/2021/09/20/news-letters-september-2021/.
10. Crizaldo, Rei Lemuel, 2023. “Synthesis of the first day of the Lausanne South East Asia Virtual Gathering.” Presentation from Malaysia, August 23rd 2023. The first day focused on the theme of gaps within the home in fulfilling the Great Commission.
11. Yeung, Sonalde and Jones, “Families in Southeast and South Asia,” 477.
12. Hirschmann, R. “Singapore: Count of Christians by Gender 2016.” Statista, May 29, 2024. https://www.statista.com/statistics/1007459/singapore-count-of-christians-by-gender/.
13. “Technology and the Future of Mental Health – Black Dog Institute: Better Mental Health.” Black Dog Institute | Better Mental Health, July 19, 2021. https://tinyurl.com/2msjfh73.
14. Azam, Yaksan. “Mental Health Literacy as a Ministry Skill.” Lausanne Movement, August 3, 2023. https://lausanne.org/about/blog/mental-health-literacy-as-a-ministry-skill.
15. The Cape Town Commitment 2010 is an excellent document on this subject matter.
16. “Update on The Decade of Disciple Making 2020–2030.” DODM new. Accessed May 28, 2024. https://disciplemaking.worldea.org/update/.
17. A good example is the CCF Church in Manila, Philippines, that saw its weekly church service attendance grow significantly through the use of digital technology.
18. For more information about Asia Christian Counselling Association and its member associations, visit their website: https://www.asiancca.org
19. Jay Hartwell. “Lausanne Regional Consultation on the Teaching of Theology of Work.” Lausanne Movement, February 15, 2019. https://lausanne.org/gathering/lausanne-regional-consultation-on-the-teaching-of-theology-of-work.
20. Hwa, Yung, and Soo-Inn Tan. Bribery and corruption: Biblical reflections and case studies for the marketplace in Asia. Singapore: Graceworks Private Limited, 2018.
21. These are recommended books and articles for further reading:
22. Fenggang, Yang, Anand Mahadevan, Edmund Ng, Karan Thomas, David Ro, Sara Kyoungah White, Jamie Kim, Ben Torrey, Rob Morton, and Justin V. Hastings. “Rise of Asia.” Lausanne Movement, May 24, 2024. https://lausanne.org/report/polycentric-christianity/rise-of-asia.
23. “APFSD Side Event: The Rise of New and Emerging Cities in Asia: Leveraging Vlrs for a Sustainable Urban Future.” ESCAP. Accessed May 24, 2024. https://www.unescap.org/events/2024/apfsd-side-event-rise-new-and-emerging-cities-asia-leveraging-vlrs-sustainable-urban.
24. Crane, Michael D. “The Complex Idolatries of Southeast Asia.” Redeemer City to City, May 17, 2024. https://redeemercitytocity.com/articles-stories/the-complex-idolatries-of-southeast-asia.
25. https://www.movement.org/ See https://lausanne.org/global-analysis/movement-day-and-lausanne for historical context.
26. Denson, Hannah, Jenny Hayward-Jones, Francis E. Hutchinson, and Susan Hutchinson. “The Parts within the Whole: Understanding Southeast Asia’s Economies.” Lowy Institute, November 28, 2016. https://www.lowyinstitute.org/the-interpreter/parts-within-whole-understanding-southeast-asia-s-economies.
27. “The State of Southeast Asia: 2024 Survey Report.” ISEASYusof Ishak Institute. Accessed May 24, 2024. https://www.iseas.edu.sg/centres/asean-studies-centre/state-of-southeast-asia-survey/the-state-of-southeast-asia-2024-survey-report/.
28. The four richest men in Indonesia have more wealth than the combined total of the poorest 100 million people. The Jakarta Post. “Addressing Economic Inequality – Editorial.” The Jakarta Post. Accessed May 24, 2024. https://www.thejakartapost.com/opinion/2024/02/12/addressing-economic-inequality.html.
29. https://www.channelnewsasia.com/commentary/asia-growth-rural-communities-inequality-un-sdg-slum-climate-change-3563526
30. Jeremiah 29:7; Micah 6:8.
31. Southeast Asia Human Trafficking now a global crisis, Interpol says | Reuters. Accessed May 24, 2024. https://www.reuters.com/world/asia-pacific/southeast-asia-human-trafficking-now-global-crisis-interpol-says-2024-03-27/.
32. See https://lausanne.org/global-analysis/human-trafficking-and-the-response-of-the-global-church for a good treatment on steps we can take.
33. Edsinger, Olof. “Sexuality and Gender.” Lausanne Movement, May 24, 2024. https://lausanne.org/report/human/sexuality-and-gender.
34. The Philippines hosted the biggest Pride event in Southeast Asia in 2023 with 110,000 attending. In November 2022, the Singapore Parliament passed legislation that repealed the criminalising of homosexual relations, although despite a growing movement appealing for greater acceptance among the LGBTQ+ community, the government has also stated that it would continue to protect and entrench the traditional definition of marriage as only being between a man and a woman.
35. “Thailand Passes Bill to Legalise Same-Sex Marriage.” South China Morning Post, March 28, 2024. https://www.scmp.com/news/asia/southeast-asia/article/3256915/thailand-passes-bill-legalise-same-sex-marriage.
36. Yang, Calvin, and Telegra. “1 in 7 in Southeast Asia Live with a Mental Health Condition, Treatment Gap in Some Countries Is ‘Huge’: Who Official.” CNA. Accessed May 26, 2024. https://www.channelnewsasia.com/asia/world-health-organization-southeast-asia-andrea-bruni-mental-health-day-wellness-disorders-suicide-treatment-3834676.
37. “Migration Data in South-Eastern Asia.” Migration data portal. Accessed May 26, 2024. https://www.migrationdataportal.org/regional-data-overview/south-eastern-asia.
38. “Migration Data in South-Eastern Asia.” Migration data portal. Accessed May 26, 2024. https://www.migrationdataportal.org/regional-data-overview/south-eastern-asia.
39. “Victims from Asia.” Victims from Asia | CTDC. Accessed May 26, 2024. https://www.ctdatacollaborative.org/story/victims-asia.
40. Datuk Low, Paul. “Church Governance.” NECF Malaysia. (http://www.necf.org.my/newsmaster.cfm?&menuid=2&action=view&retrieveid=794.)
41. Internal-displacement. Accessed May 26, 2024. https://api.internal-displacement.org/sites/default/files/publications/documents/220919_IDMC_Disaster-Displacement-in-Asia-and-the-Pacific.pdf.
42. “Migration Data in South-Eastern Asia.” Migration data portal. Accessed May 26, 2024. https://www.migrationdataportal.org/regional-data-overview/south-eastern-asia.