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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.
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.
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.
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.
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.
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.
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.
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.
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.
The stories of Indonesian women have often been told by Indonesian
men and Dutch men and women. This volume asks how these
representations--reproduced, transformed, and circulated in
history, ethnography, and literature--have circumscribed feminine
behavior in colonial and postcolonial Indonesia. Presenting
dialogues between prominent scholars of and from Indonesia and
Indonesian women working in professional, activist, religious, and
literary domains, the book dissolves essentialist notions of
"women" and "Indonesia" that have arisen out of the tensions of
empire.
The contributors examine the ways in which Indonesian women and men
are enmeshed in networks of power and then pursue the stories of
those who, sometimes at great political risk, challenge these
powers. In this juxtaposition of voices and stories, we see how
indigenous patriarchal fantasies of feminine behavior merged with
Dutch colonial notions of proper wives and mothers to produce the
Indonesian government's present approach to controlling the images
and actions of women. Facing the theoretical challenge of building
a truly cross-cultural feminist analysis, "Fantasizing the
Feminine" takes us into an ongoing conversation that reveals the
contradictions of postcolonial positionings and the fragility of
postmodern identities.
This book will be welcomed by readers with interests in
contemporary Indonesian politics and society as well as historians,
anthropologists, and other scholars concerned with literature,
gender, and cultural studies.
"Contributors," Benedict R. O'G. Anderson, Sita Aripurnami, Jane
Monnig Atkinson, Nancy K. Florida, Daniel S. Lev, Dede Oetomo,
Laurie J. Sears, Ann Laura Stoler, SaraswatiSunindyo, Julia I.
Suryakusuma, Jean Gelman Taylor, Sylvia Tiwon, Anna Lowenhaupt
Tsing, Diane L. Wolf
Shadows of Empire explores Javanese shadow theater as a staging
area for negotiations between colonial power and indigenous
traditions. Charting the shifting boundaries between myth and
history in Javanese Mahabharata and Ramayana tales, Laurie J. Sears
reveals what happens when these stories move from village
performances and palace manuscripts into colonial texts and
nationalist journals and, most recently, comic books and novels.
Historical, anthropological, and literary in its method and
insight, this work offers a dramatic reassessment of both Javanese
literary/theatrical production and Dutch scholarship on Southeast
Asia. Though Javanese shadow theater (wayang) has existed for
hundreds of years, our knowledge of its history, performance
practice, and role in Javanese society only begins with Dutch
documentation and interpretation in the nineteenth century.
Analyzing the Mahabharata and Ramayana tales in relation to court
poetry, Islamic faith, Dutch scholarship, and nationalist journals,
Sears shows how the shadow theater as we know it today must be
understood as a hybrid of Javanese and Dutch ideas and interests,
inseparable from a particular colonial moment. In doing so, she
contributes to a re-envisioning of European histories that
acknowledges the influence of Asian, African, and New World
cultures on European thought-and to a rewriting of colonial and
postcolonial Javanese histories that questions the boundaries and
content of history and story, myth and allegory, colonialism and
culture. Shadows of Empire will appeal not only to specialists in
Javanese culture and historians of Indonesia, but also to a wide
range of scholars in the areas of performance and literature,
anthropology, Southeast Asian studies, and postcolonial studies.
The Indonesian writer Pramoedya Ananta Toer made a distinction
between a "downstream" literary reality and an "upstream"
historical reality. Pramoedya suggested that literature has an
effect on the upstream flow of history and that it can in fact
change history. In Situated Testimonies Laurie Sears illuminates
this process by considering a selection of Dutch Indies and
Indonesian literary works that span the twentieth century and
beyond and by showing how authors like Louis Couperus and Maria
Dermout help retell and remodel history. Sears sees certain
literary works as "situated testimonies," bringing ineffable
experiences of trauma into narrative form and preserving something
of the dread and enchantment that animated the past. These literary
works offer a method of reading the emotional traces that
historians may fail to witness or record-traces that elude archival
constructions where political factors or colonial conditions have
influenced processes of what is preserved and how it is shaped.
Sears' use of Donna Haraway's notion of "situatedness" reiterates
the idea that all of us speak from somewhere. Testimony, especially
eyewitness testimony, is a gold standard in historical methodology,
and the authors of literary works are eyewitnesses of their time.
But the works of authors like Tirto Adhi Soerjo and Soewarsih
Djojopoespito are first of all written as literature, and literary
or stylistic devices cannot be ignored. Sears finds substantial
evidence of the movement of psychoanalytic theories between Europe
and the Indies/Indonesia throughout the twentieth century. She
concludes that far from being only a Jewish or European discourse,
psychoanalysis is a transnational discourse of desire that has
influenced Indies and Indonesian writers for more than a century.
Psychoanalytic ideas, and the suggestion by French psychoanalyst
Jean Laplanche and Indonesian author Ayu Utami that memories, like
literature, can move us back and forth in time, have inspired
Sears' thinking about historical archives, literature, and trauma.
Soekarno's words haunt this book as he haunts Indonesia's past.
Situated Testimonies rewrites portions of the literary and social
history of Indonesia over a sweep of many decades. Historians,
scholars of literary theory, and Indonesianists will all be
interested in the book's insights on how colonial and postcolonial
novels of the Indies and Indonesia illuminate nationalist
narratives and imperial histories.
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