Critical Dialogues in Southeast Asian Studies - Böcker

The Black Flags raided their way from southern China into northern Vietnam, competing during the second half of the nineteenth century against other armed migrants and uplands communities for the control of commerce, specifically opium, and natural resources, such as copper. At the edges of three empires (the Qing empire in China, the Vietnamese empire governed by the Nguyen dynasty, and, eventually, French Colonial Vietnam), the Black Flags and their rivals sustained networks of power and dominance through the framework of political regimes. This lively history demonstrates the plasticity of borderlines, the limits of imposed boundaries, and the flexible division between apolitical banditry and political rebellion in the borderlands of China and Vietnam.Imperial Bandits contributes to the ongoing reassessment of borderland areas as frontiers for state expansion, showing that, as a setting for many forms of human activity, borderlands continue to exist well after the establishment of formal boundaries.

The Black Flags raided their way from southern China into northern Vietnam, competing during the second half of the nineteenth century against other armed migrants and uplands communities for the control of commerce, specifically opium, and natural resources, such as copper. At the edges of three empires (the Qing empire in China, the Vietnamese empire governed by the Nguyen dynasty, and, eventually, French Colonial Vietnam), the Black Flags and their rivals sustained networks of power and dominance through the framework of political regimes. This lively history demonstrates the plasticity of borderlines, the limits of imposed boundaries, and the flexible division between apolitical banditry and political rebellion in the borderlands of China and Vietnam.Imperial Bandits contributes to the ongoing reassessment of borderland areas as frontiers for state expansion, showing that, as a setting for many forms of human activity, borderlands continue to exist well after the establishment of formal boundaries.

Drawing on ethnographic research, Living Sharia examines the role of sharia in the sociopolitical processes of contemporary Malaysia. The book traces the contested implementation of Islamic family and criminal laws and sharia economics to provide cultural frameworks for understanding sharia among Muslims and non-Muslims. Timothy Daniels explores how the way people think about sharia is often entangled with notions about race, gender equality, nationhood, liberal pluralism, citizenship, and universal human rights. He reveals that Malaysians’ ideas about sharia are not isolated from—nor always opposed to—liberal pluralism and secularism.Living Sharia will be of interest to scholars as well as to policy makers, consultants, and professionals working with global NGOs.

Drawing on ethnographic research, Living Sharia examines the role of sharia in the sociopolitical processes of contemporary Malaysia. The book traces the contested implementation of Islamic family and criminal laws and sharia economics to provide cultural frameworks for understanding sharia among Muslims and non-Muslims. Timothy Daniels explores how the way people think about sharia is often entangled with notions about race, gender equality, nationhood, liberal pluralism, citizenship, and universal human rights. He reveals that Malaysians’ ideas about sharia are not isolated from—nor always opposed to—liberal pluralism and secularism.Living Sharia will be of interest to scholars as well as to policy makers, consultants, and professionals working with global NGOs.

Broadening an overly narrow definition of Islamic journalism, Janet Steele examines day-to-day reporting practices of Muslim professionals, from conservative scripturalists to pluralist cosmopolitans, at five exemplary news organizations in Malaysia and Indonesia. At Sabili, established as an underground publication, journalists are hired for their ability at dakwah, or Islamic propagation. At Tempo, a news magazine banned during the Soeharto regime and considered progressive, many see their work as a manifestation of worship, but the publication itself is not considered Islamic. At Harakah, reporters support an Islamic political party, while at Republika they practice a “journalism of the Prophet” and see Islam as a market niche. Other news organizations, too, such as Malaysiakini, employ Muslim journalists. Steele, a longtime scholar of the region, explores how these publications observe universal principles of journalism through an Islamic idiom.

Broadening an overly narrow definition of Islamic journalism, Janet Steele examines day-to-day reporting practices of Muslim professionals, from conservative scripturalists to pluralist cosmopolitans, at five exemplary news organizations in Malaysia and Indonesia. At Sabili, established as an underground publication, journalists are hired for their ability at dakwah, or Islamic propagation. At Tempo, a news magazine banned during the Soeharto regime and considered progressive, many see their work as a manifestation of worship, but the publication itself is not considered Islamic. At Harakah, reporters support an Islamic political party, while at Republika they practice a “journalism of the Prophet” and see Islam as a market niche. Other news organizations, too, such as Malaysiakini, employ Muslim journalists. Steele, a longtime scholar of the region, explores how these publications observe universal principles of journalism through an Islamic idiom.

Mapping Chinese Rangoon is both an intimate exploration of the Sino-Burmese, people of Chinese descent who identify with and choose to remain in Burma/Myanmar, and an illumination of twenty-first-century Burma during its emergence from decades of military-imposed isolation. This spatial ethnography examines how the Sino-Burmese have lived in between states, cognizant of the insecurity in their unclear political status but aware of the social and economic possibilities in this gray zone between two oppressive regimes.For the Sino-Burmese in Rangoon, the labels of Chinese and Tayout (the Burmese equivalent of Chinese) fail to recognize the linguistic and cultural differences between the separate groups that have settled in the city—Hokkien, Cantonese, and Hakka—and conflate this diverse population with the state actions of the People’s Republic of China and the supposed dominance of the overseas Chinese network. In this first English-language study of the Sino-Burmese, Mapping Chinese Rangoon examines the concepts of ethnicity, territory, and nation in an area where ethnicity is inextricably tied to state violence.

In the mid-1980s, a radio program with a compelling spiritual message was accidentally received by listeners in Vietnam’s remote northern highlands. The Protestant evangelical communication had been created in the Hmong language by the Far East Broadcasting Company specifically for war refugees in Laos. The Vietnamese Hmong related the content to their traditional expectation of salvation by a Hmong messiah-king who would lead them out of subjugation, and they appropriated the evangelical message for themselves.Today, the New Way (Kev Cai Tshiab) has some three hundred thousand followers in Vietnam. Tam T. T. Ngo reveals the complex politics of religion and ethnic relations in contemporary Vietnam and illuminates the dynamic interplay between local and global forces, socialist and postsocialist state building, cold war and post–cold war antagonisms, Hmong transnationalism, and U.S.-led evangelical expansionism.

Despite competing with much larger imperialist neighbors in Southeast Asia, the Kingdom of Thailand—or Siam, as it was formerly known—has succeeded in transforming itself into a rival modern nation-state over the last two centuries. Recent historiography has placed progress—or lack thereof—toward Western-style liberal democracy at the center of Thailand's narrative, but that view underestimates the importance of the colonial context. In particular, a long-standing relationship with China and the existence of a large and important Chinese diaspora within Thailand have shaped development at every stage.As the emerging nation struggled against colonial forces in Southeast Asia, ethnic Chinese entrepreneurs were neither a colonial force against whom Thainess was identified, nor had they been able to fully assimilate into Thai society. Wasana Wongsurawat demonstrates that the Kingdom of Thailand's transformation into a modern nation-state required the creation of a national identity that justified not only the hegemonic rule of monarchy but also the involvement of the ethnic Chinese entrepreneurial class upon whom it depended. Her revisionist view traces the evolution of this codependent relationship through the twentieth century, as Thailand struggled against colonial forces in Southeast Asia, found itself an ally of Japan in World War II, and reconsidered its relationship with China in the postwar era.

Despite competing with much larger imperialist neighbors in Southeast Asia, the Kingdom of Thailand—or Siam, as it was formerly known—has succeeded in transforming itself into a rival modern nation-state over the last two centuries. Recent historiography has placed progress—or lack thereof—toward Western-style liberal democracy at the center of Thailand’s narrative, but that view underestimates the importance of the colonial context. In particular, a long-standing relationship with China and the existence of a large and important Chinese diaspora within Thailand have shaped development at every stage.As the emerging nation struggled against colonial forces in Southeast Asia, ethnic Chinese entrepreneurs were neither a colonial force against whom Thainess was identified, nor had they been able to fully assimilate into Thai society. Wasana Wongsurawat demonstrates that the Kingdom of Thailand’s transformation into a modern nation-state required the creation of a national identity that justified not only the hegemonic rule of monarchy but also the involvement of the ethnic Chinese entrepreneurial class upon whom it depended. Her revisionist view traces the evolution of this codependent relationship through the twentieth century, as Thailand struggled against colonial forces in Southeast Asia, found itself an ally of Japan in World War II, and reconsidered its relationship with China in the postwar era.

Beginning to Remember charts Indonesia's turbulent decades of cultural repression and renewal amid the rise and fall of Suharto's New Order regime. These cross-disciplinary pieces illuminate Indonesia’s current efforts to reexamine and understand its past in order to shape new civic and cultural arrangements.In 1998, "reformasi" brought a wave of relief and euphoria. But Suharto's removal did not dispel persistent corruption, official secrecy and denial, religious and ethnic violence, and security policies leading to tragedy in East Timor, Aceh, and other regions. But the reformasi did open up new possibilities for seeing the past. What followed was a surge of discourse that challenged officially codified national history in mass media and publishing, in public policy debate, in the arts, and in popular mobilization and politics.This volume is an exploration of some of the expressions, narratives, and interpretations of the past found in Indonesia today. The authors illustrate ways in which the dissolution of the Indonesian state's monopoly on history is now permitting new national, local, and individual accounts and representations of the past to emerge. The book covers fields from performing arts and literature to anthropology, history, and transitional justice.The book opens with Goenawan Mohamad's dramatic poem Kali, the first publication of this important work by one of Indonesia’s leading intellectuals, which has become the libretto for an international opera production. Another chapter is a personal memoir by one of Java’s famous shadow-play masters, Tristuti Rachmadi, for years imprisoned under the New Order. Leading historian Anthony Reid commemorates the national struggle at the regional level, while South African lawyer Paul van Zyl compares efforts in transitional justice in Indonesia, East Timor, and South Africa.

This collection of eleven essays by senior Asianist Craig Reynolds features debates about meaning in Southeast Asian and Thai history. He explores themes that have hitherto been treated superficially in Thai historical writing, including Siam’s semicolonialism in the late nineteenth century, the concepts of militarism and masculinity, collective memory and dynastic succession, the relationship of manual knowledge to ethnoscience, and the dialectics of globalization. Other more familiar topics under Reynolds’s microscope, treated with new material and approaches, include cultural nationalism and religious history.

Winner of the Henry J. Benda Prize sponsored by the Association for Asian StudiesGathering Leaves and Lifting Words examines modern and premodern Buddhist monastic education traditions in Laos and Thailand. Through five centuries of adaptation and reinterpretation of sacred texts and commentaries, Justin McDaniel traces curricular variations in Buddhist oral and written education that reflect a wide array of community goals and values. He depicts Buddhism as a series of overlapping processes, bringing fresh attention to the continuities of Theravada monastic communities that have endured despite regional and linguistic variations. Incorporating both primary and secondary sources from Thailand and Laos, he examines premodern inscriptional, codicological, anthropological, art historical, ecclesiastical, royal, and French colonial records. By looking at modern sermons, and even television programs and websites, he traces how pedagogical techniques found in premodern palm-leaf manuscripts are pervasive in modern education.As the first comprehensive study of monastic education in Thailand and Laos, Gathering Leaves and Lifting Words will appeal to a wide audience of scholars and students interested in religious studies, anthropology, social and intellectual history, and pedagogy.

In the late 1980s, Vietnam joined the global economy after decades of war and relative isolation, demonstrating how a former socialist government can adapt to global market forces with their neoliberal emphasis on freedom of choice for entrepreneurs and consumers. The Ironies of Freedom examines an aspect of this new market: commercial sex.Nguyen-vo offers an ambitious analysis of gender and class conflicts surrounding commercial sex as a site of market freedom, governmental intervention, and depictions in popular culture to argue that these practices reveal the paradoxical nature of neoliberalism. What the case of Vietnam highlights is that governing with current neoliberal globalization may and does take paradoxical forms, sustained not by some vestige from times past but by contemporary conditions. Of mutual benefit to both the neoliberal global economy and the ruling party in Vietnam is the use of empirical knowledge and entrepreneurial and consumer's choice differentially among segments of the population to produce different kinds of laborers and consumers for the global market. But also of mutual benefit to both are the police, the prison, and notions of cultural authenticity enabled by a ruling party with well-developed means of coercion from its history. The freedom-unfreedom pair in governance creates a tension in modes of representation conducive to a new genre of sensational social realism in literature and popular films like the 2003 Bar Girls about two women in the sex trade, replete with nudity, booze, drugs, violence, and death. The movie opened in Vietnam with unprecedented box office receipts, blazing a trail for a commercially viable domestic film industry.Combining methods and theories from the social sciences and humanities, Nguyen-vo's analysis relies on fieldwork conducted in Ho Chi Minh City and its vicinity, in-depth interviews with informants, participant observation at selected sites of sexual commerce and governmental intervention, journalistic accounts, and literature and films.This book will appeal to historians and political scientists of Southeast Asia and to scholars of gender and sexuality, cultural studies, postcolonial studies, and political theory dealing with neoliberalism.

In the late 1980s, Vietnam joined the global economy after decades of war and relative isolation, demonstrating how a former socialist government can adapt to global market forces with their neoliberal emphasis on freedom of choice for entrepreneurs and consumers. The Ironies of Freedom examines an aspect of this new market: commercial sex.Nguyen-vo offers an ambitious analysis of gender and class conflicts surrounding commercial sex as a site of market freedom, governmental intervention, and depictions in popular culture to argue that these practices reveal the paradoxical nature of neoliberalism. What the case of Vietnam highlights is that governing with current neoliberal globalization may and does take paradoxical forms, sustained not by some vestige from times past but by contemporary conditions. Of mutual benefit to both the neoliberal global economy and the ruling party in Vietnam is the use of empirical knowledge and entrepreneurial and consumer's choice differentially among segments of the population to produce different kinds of laborers and consumers for the global market. But also of mutual benefit to both are the police, the prison, and notions of cultural authenticity enabled by a ruling party with well-developed means of coercion from its history. The freedom-unfreedom pair in governance creates a tension in modes of representation conducive to a new genre of sensational social realism in literature and popular films like the 2003 Bar Girls about two women in the sex trade, replete with nudity, booze, drugs, violence, and death. The movie opened in Vietnam with unprecedented box office receipts, blazing a trail for a commercially viable domestic film industry.Combining methods and theories from the social sciences and humanities, Nguyen-vo's analysis relies on fieldwork conducted in Ho Chi Minh City and its vicinity, in-depth interviews with informants, participant observation at selected sites of sexual commerce and governmental intervention, journalistic accounts, and literature and films.This book will appeal to historians and political scientists of Southeast Asia and to scholars of gender and sexuality, cultural studies, postcolonial studies, and political theory dealing with neoliberalism.

The Buddha on Mecca's Verandah examines the many ways in which people living along an international border negotiate their ethnic, cultural, and political identities. This ethnography of a small community of Thai Buddhists in the Malaysian state of Kelantan draws on rich, original vignettes to show how issues such as territoriality, identity, and power frame the experiences of borderland residents. Although the Thai represent less than 10 percent of the Kelantan population, they are vocal about their identity as non-Muslim, non-Malay citizens. They have built some of the world's largest Buddhist statues in their tiny villages, in a state that has traditionally been a seat of Islamic governance. At the same time, the Thai grapple with feelings of social and political powerlessness, being neither Thai citizens nor Muslim Malaysians. This thoughtful study offers new perspectives and challenges the classical definition of boundaries and borders as spaces that enforce separation and distance.With insights applicable to comparative border and frontier studies around the world, The Buddha on Mecca's Verandah will appeal not only to anthropologists but also to specialists in Asian and Southeast Asian studies, cultural geography, religious and ethnic studies, globalization, and cosmopolitanism.

The Buddha on Mecca's Verandah examines the many ways in which people living along an international border negotiate their ethnic, cultural, and political identities. This ethnography of a small community of Thai Buddhists in the Malaysian state of Kelantan draws on rich, original vignettes to show how issues such as territoriality, identity, and power frame the experiences of borderland residents. Although the Thai represent less than 10 percent of the Kelantan population, they are vocal about their identity as non-Muslim, non-Malay citizens. They have built some of the world's largest Buddhist statues in their tiny villages, in a state that has traditionally been a seat of Islamic governance. At the same time, the Thai grapple with feelings of social and political powerlessness, being neither Thai citizens nor Muslim Malaysians. This thoughtful study offers new perspectives and challenges the classical definition of boundaries and borders as spaces that enforce separation and distance.With insights applicable to comparative border and frontier studies around the world, The Buddha on Mecca's Verandah will appeal not only to anthropologists but also to specialists in Asian and Southeast Asian studies, cultural geography, religious and ethnic studies, globalization, and cosmopolitanism.

The expanding use of money in contemporary Vietnam has been propelled by the rise of new markets, digital telecommunications, and an ideological emphasis on money's autonomy from the state. People in Vietnam use the metaphor of "open doors" to describe their everyday experiences of market liberalization and to designate the end of Vietnam's postwar social isolation and return to a consumer- oriented environment. Dreaming of Money in Ho Chi Minh City examines how money is redefining social identities, moral economies, and economic citizenship in Vietnam. It shows how people use money as a standard of value to measure social and moral worth, how money is used to create new hierarchies of privilege and to limit freedom, and how both domestic and global monetary politics affect the cultural politics of identity in Vietnam.Drawing on interviews with shopkeepers, bankers, vendors, and foreign investors, Allison Truitt explores the function of money in everyday life. From counterfeit currencies to streetside lotteries, from gold shops to crowded temples, she relates money's restructuring to performances of identity. By locating money in domains often relegated to the margins of the economy-households, religion, and gender- she demonstrates how money is shaping ordinary people's sense of belonging and citizenship in Vietnam.

The expanding use of money in contemporary Vietnam has been propelled by the rise of new markets, digital telecommunications, and an ideological emphasis on money's autonomy from the state. People in Vietnam use the metaphor of "open doors" to describe their everyday experiences of market liberalization and to designate the end of Vietnam's postwar social isolation and return to a consumer- oriented environment. Dreaming of Money in Ho Chi Minh City examines how money is redefining social identities, moral economies, and economic citizenship in Vietnam. It shows how people use money as a standard of value to measure social and moral worth, how money is used to create new hierarchies of privilege and to limit freedom, and how both domestic and global monetary politics affect the cultural politics of identity in Vietnam.Drawing on interviews with shopkeepers, bankers, vendors, and foreign investors, Allison Truitt explores the function of money in everyday life. From counterfeit currencies to streetside lotteries, from gold shops to crowded temples, she relates money's restructuring to performances of identity. By locating money in domains often relegated to the margins of the economy-households, religion, and gender- she demonstrates how money is shaping ordinary people's sense of belonging and citizenship in Vietnam.

The compelling personal story of human rights lawyer Yap Thiam Hien (1913-1989) brings decades of modern Indonesian history to life. No Concessions is a penetrating analysis of the trajectory of the Chinese minority in Indonesia over close to a century and the remarkable making of a civic leader. Without abandoning his ethnic roots, Yap transcended them by becoming a courageous legal defender of civil and human rights of all oppressed Indonesians, including former communists and radical Muslims.

Mapping Chinese Rangoon is both an intimate exploration of the Sino-Burmese, people of Chinese descent who identify with and choose to remain in Burma/Myanmar, and an illumination of twenty-first-century Burma during its emergence from decades of military-imposed isolation. This spatial ethnography examines how the Sino-Burmese have lived in between states, cognizant of the insecurity in their unclear political status but aware of the social and economic possibilities in this gray zone between two oppressive regimes.For the Sino-Burmese in Rangoon, the labels of Chinese and Tayout (the Burmese equivalent of Chinese) fail to recognize the linguistic and cultural differences between the separate groups that have settled in the city—Hokkien, Cantonese, and Hakka—and conflate this diverse population with the state actions of the People’s Republic of China and the supposed dominance of the overseas Chinese network. In this first English-language study of the Sino-Burmese, Mapping Chinese Rangoon examines the concepts of ethnicity, territory, and nation in an area where ethnicity is inextricably tied to state violence.

In the mid-1980s, a radio program with a compelling spiritual message was accidentally received by listeners in Vietnam's remote northern highlands. The Protestant evangelical communication had been created in the Hmong language by the Far East Broadcasting Company specifically for war refugees in Laos. The Vietnamese Hmong related the content to their traditional expectation of salvation by a Hmong messiah-king who would lead them out of subjugation, and they appropriated the evangelical message for themselves.Today, the New Way (Kev Cai Tshiab) has some three hundred thousand followers in Vietnam. Tam T. T. Ngo reveals the complex politics of religion and ethnic relations in contemporary Vietnam and illuminates the dynamic interplay between local and global forces, socialist and postsocialist state building, cold war and post–cold war antagonisms, Hmong transnationalism, and U.S.-led evangelical expansionism.