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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.
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