This is no different in Southeast Asia, where Ultras are known for their unwavering dedication to their teams and the vibrant atmosphere they create in stadiums. Take for example, “Jakmania” – the Persija Jakarta Ultras – who often pack the Gelora Bung Karno Stadium in Indonesia’s capital city with almost 50,000 fans, chanting and singing with every ounce of their being.

Their enthusiasm and fervour are contagious, igniting a sense of community and belonging among individuals from various backgrounds.

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For many football – or even non-football – fans, the experience of being in a stadium filled with passionate Ultras can be exhilarating and give them a sense of belonging to something bigger than themselves.

Whether it is the intense atmosphere of a match between fierce rivals, or the joyous celebrations that accompany a hard-fought victory, the passion of Southeast Asian football Ultras is truly infectious.

From a socio-anthropological perspective, the Ultras phenomenon in Southeast Asia is fascinating because it reflects the complex interplay of politics, identity and community. The Ultras culture is a means through which people express their identities and affiliations with local communities as well as nationally.

At the same time, Ultras often become the vanguard of political and social movements, using the power of their passion and dedication to raise awareness about issues that are important to them. When it comes to specific characteristics of the Ultras in different Southeast Asian countries, there are intriguing differences that reflect the unique social, political and cultural contexts in which they exist.

In Indonesia, for example, the Pasoepati Ultras emerged due to a lack of identity within their community coupled with political developments in the Central Java city of Surakarta, more commonly known as Solo.

Football there had strong ties to the Suharto government in the 1990s, with the dictator’s oldest son owning Arseto, the most successful football club in Solo at that time. After it disbanded following the regime’s fall in 1998, the Pasoepati Ultras settled on Persis Solo as their new team, symbolising right-wing politics in Indonesian football.

By adopting Persis Solo, the Pasoepati Ultras strengthened their links with the city’s identity, as the club – founded in 1923 – is the oldest in the city. The club’s history and heritage were essential in creating a sense of a glorious past that became central to the formation of the Ultras’ and supporters’ identities.

A section of the Pasoepati further renamed and rebranded themselves “Ultras 1923”, in honour of Persis Solo. Football and identity-making were integrated, and many other supporters of different clubs around Indonesia followed a similar trajectory.

In Jakarta, the Jakmania Ultras can be seen as a reflection of the so-called outcasts and unemployed people living in the overpopulated city. The Manggarai district in South Jakarta is a stronghold of Jakmania Ultras, where they often gather and display their support for their team through graffiti and symbols. Sometimes, things get somewhat out of hand. The area is known for frequent riots and small-scale clashes, called tawuran.

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For many Jakmania Ultras, football matches and gatherings become a form of escapism from their challenging circumstances. The sense of belonging, recognition and reputation of being part of the Jakmania Ultras is essential for these Persija Jakarta fans to feel a sense of personal worth and identity. Through football and Jakmania, they find a community that offers them a sense of purpose and camaraderie.

For those who face unemployment and social marginalisation, this group provides an opportunity to feel valued and acknowledged. Thus, the Jakmania Ultras represent more than just a group of football supporters. They symbolise the struggles many face in Jakarta and offer a sense of belonging and identity to those who may feel disconnected from mainstream society.

Apart from serving as an identity-making tool, Ultras often attempt to raise awareness on issues that are important to them. For instance, the Ultras Malaya (UM), made up of people from different ethnic backgrounds and states, has repeatedly spoken out against the Football Association of Malaysia (FAM) and persistent corruption within it.

Most famously, in a World Cup qualifier match against Saudi Arabia in 2015, the UM entered the stadium late in the 31st minute to protest against the FAM leadership, which the Pahang royalty had led for 31 years. The UM began hurling insulting chants at the FAM to express their disapproval of their governance.

At the 87th minute, things turned rowdy when the Ultras began throwing flares on the pitch, resulting in injuries and the game being abandoned. Despite this, the UM did not show signs of remorse. In fact, their official Twitter account tweeted: “Sorry players. Sorry Malaysians. Sorry Saudi Arabians. But it had to be done.”

A senior group member further expressed that they had exhausted all proper channels for conveying their frustrations with the FAM and therefore turned to humiliation. The UM’s actions illustrate how some Ultras are willing to resort to truly drastic measures to highlight issues important to them.

Nevertheless, not all Ultras groups rely on violence when expressing their views or dissatisfaction. For instance, the Thai Ultras of Muangthong United FC and Buriram FC often conduct peaceful demonstrations and chants to raise awareness of various issues while supporting pro-democracy movements in Thailand.

Similarly, the Yangon United FC Ultras have constantly used their social media platforms to raise awareness about what is happening in Myanmar. In addition, they have organised fundraising campaigns to support families affected by the conflict there.

In all, the Ultras culture in Southeast Asia is a product of the region’s unique social and cultural context. It reflects the diversity and complexity of society.

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Football is more than just a game in Southeast Asia: it is a way of life and a reflection of the deep-seated values and aspirations of the people. The Ultras culture is one expression of this passion and has become an integral part of the football culture.

However, that culture is not immune to controversy. In some instances the Ultras have been associated with hooliganism and violence, which has tarnished their reputation. Despite this, the Ultras play a significant role in Southeast Asian football culture, and their influence in society is evident.