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Beyond Pan-Asianism: connecting China and India, 1840s–1960s Beyond Pan-Asianism: connecting China and India, 1840s–1960s . Edited by Tansen Sen and Brian Tsui, New Delhi, India, Oxford University Press, 2021, vii, 494 pp., ₹1459 (hardcover), ISBN 9780190129118. 超越泛亚主义:连接中国与印度,1840-1960 年代》(Beyond Pan-Asianism: Connecting China and India, 1840s-1960s .Tansen Sen 和 Brian Tsui 编辑,印度新德里,牛津大学出版社,2021 年,vii, 494 页,₹1459(精装),ISBN 9780190129118。
IF 1.6 Q3 ETHNIC STUDIES Pub Date : 2024-01-10 DOI: 10.1080/14631369.2024.2303754
Manning Chan
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引用次数: 0
Beyond common consciousness: understanding the rise of separate identity consciousness among indigenous Muslims of Assam 超越共同意识:了解阿萨姆邦土著穆斯林中独立身份意识的崛起
IF 1.6 Q3 ETHNIC STUDIES Pub Date : 2024-01-03 DOI: 10.1080/14631369.2023.2301340
Nayan Moni Kumar
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引用次数: 0
Minorities rights, and the law in Malaysia Minorities rights, and the law in Malaysia , by Thaatchaayini Kananatu, London and New York, Routledge, 2022, 224 pp., € 38.99, (Paperback), ISBN: 9781032400488 马来西亚的少数民族权利和法律》,Thaatchaayini Kananatu 著,伦敦和纽约,Routledge 出版社,2022 年,224 页,38.99 欧元,(平装本),ISBN:9781032400488。
IF 1.6 Q3 ETHNIC STUDIES Pub Date : 2024-01-02 DOI: 10.1080/14631369.2023.2299373
Nia Fatmawati
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引用次数: 0
Geographies of otherness: films and interstate migrants of Kerala 他者的地理:电影与喀拉拉邦的州际移民
IF 1.6 Q3 ETHNIC STUDIES Pub Date : 2023-12-05 DOI: 10.1080/14631369.2023.2289888
Hashik Nadukkandiyil, S.S. Sumesh
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引用次数: 0
An ethnographic expose of Mithun-human interrelationship among the Kuki community of Northeast India 印度东北部库基人社区中米图恩-人类相互关系的民族志揭露
Q3 ETHNIC STUDIES Pub Date : 2023-11-05 DOI: 10.1080/14631369.2023.2275588
Paul Lelen Haokip, None Maya M, D. Benjamin Haokip
ABSTRACTUnrestrained consumption and a lack of a proper breeding ecosystem have depleted the variety and species count of mithun (Bos frontalis). Indigenous Kuki tribes have a unique relationship with mithun, reared in the semi-domestic countryside. For the Kuki community, a mithun is used during community festivals, as a bride price in marriages, to settle disputes, in land-deed covenants, and at death ceremonies. Mithun-human interrelationship lessens poverty, empowers community survival, guarantees the completion of critical cultural obligations, and maintains marital bonds in the Kuki community. The head of a mithun signifies solemnity and celebration in many cultural underpinnings. A white cock, a dog, a goat, a pig, and a mithun were sacrificial elements to appease the unseen spirits for good health and prosperity. While some Indigenous practices have faded with the arrival of Christianity, the cultural involvement of mithun persists to this date.KEYWORDS: Mithun-human interrelationshipKukiculturemithunbride price AcknowledgmentsThe authors acknowledge Christ University for providing access to articles through its library portals. A special thanks to Dr James Vungjangam Haokip, Assistant Professor, Sikkim University, Gangtok, India, for his input in translating Thadou-Kuki words into English.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Gangte, “The Kukis of Manipur: A Historical Analysis”2. Hangshing, “Understanding the Politics of the Stateless Kukis: Was it by Choice?”.3. Gangte, “The Kukis of Manipur: A Historical Analysis”4. Grierson, “Linguistic Survey of India, Vol. III (Part III)”5. Lunkim, “Traditional Kuki Chieftainship: It’s Evolution with Special Reference to.Custom, Beliefs and Practices in Establishing a Village.”6. Gangte, “Evolution of Kuki Chieftainship through Customary Laws – Its Modern.Conceptuality.”7. Kipgen, “Revisiting the ‘Military’: Role of som institution in the Anglo-Kuki War,” 211–.233.8. Sections, “The Manipur Land Revenue and Land Reforms Act, Sections (Citation1960),” 7.9. Brosius et.al., “Ethnoecology: An Approach to Understanding Traditional Agricultural.Knowledge,” 187–198.10. Ali et.al., “Tribal Situation in North East India,” 141–148.11. Oma, “Between trust and domination: social contracts between humans and animals,”.175–187.12. Gough, “Healing the Earth within Us: Environmental Education as Cultural Criticism,”.12–17.13. Shaw, “The Thadou Kukis”14. Tiwari, “Biodiversity”15. Hurn, “Intersubjectivity,” 125–138.16. Wang et.al., “Therapeutic uses of animal biles in traditional Chinese medicine: An.ethnopharmacological, biophysical chemical and medicinal review,” 9952–9975.17. Ibid., 9952–9975.18. Hurn, “Why Look at Human-Animal Interactions? in Humans and Other Animals: Cross.Cultural Perspectives on Human-Animal Interactions.”19. Keulartz et.al., “Changing Relationships with Non-human Animals in the Anthropocene .- An Introduction,”1–24.20. Oma, “Between trust
摘要无限制的消费和缺乏适当的繁殖生态系统,已经耗尽了米洪(Bos frontalis)的种类和数量。土著库基部落与在半家庭农村长大的米图恩有着独特的关系。对于库基族来说,mithun在社区节日中使用,作为结婚的彩礼,解决纠纷,在土地契约中使用,在死亡仪式上使用。人与人类的相互关系减少了贫困,使社区得以生存,保证了关键文化义务的完成,并维持了库基社区的婚姻关系。在许多文化基础中,太阳神的头象征着庄严和庆祝。一只白公鸡、一只狗、一只山羊、一只猪和一只米图恩是用来安抚看不见的灵魂,祈求健康和繁荣的祭祀元素。虽然一些土著习俗随着基督教的到来而消失,但mithun的文化参与一直持续到今天。作者感谢基督大学通过其图书馆门户网站提供对文章的访问。特别感谢印度Gangtok锡金大学助理教授James Vungjangam Haokip博士将Thadou-Kuki词翻译成英语。披露声明作者未报告潜在的利益冲突。Gangte,《曼尼普尔的库奇人:一个历史分析》2。Hangshing,“理解无国籍库奇人的政治:是自己选择的吗?”《曼尼普尔的库奇人:一个历史分析》4。格里尔森,“印度语言调查,第三卷(第三部分)”伦金,《传统的国族首领制:一种特别参考的演变》。建村的风俗、信仰与实践”。“习惯法下的国族族长制演变——其现代观念”,第7期。《重新审视“军事”:某些机构在英库基战争中的作用》,第211 - 233.8页。章节,“曼尼普尔邦土地收入和土地改革法案,章节(Citation1960),”7.9。Brosius出版社。民族生态学:一种理解传统农业的方法。知识,“187 - 198.10。阿里出版社。,《东北印度的部落状况》,141-148.11。信任与统治之间:人与动物之间的社会契约>,第175 - 187.12页。“疗愈我们内心的地球:作为文化批判的环境教育”,第12 - 17.13页。肖,《塔杜·库奇一家》女子,“生物多样性”15。胡恩,“主体间性”,125-138.16。王出版社。动物胆汁在中医中的治疗作用:安。民族药理学,生物物理化学和医学评论,9952-9975.17。出处同上,9952 - 9975.18。“为什么要关注人与动物的互动?”人类和其他动物:交叉。人类与动物互动的文化视角> 19。Keulartz出版社。,“人类世中与非人类动物的关系变化”-导论,1-24.20。信任与统治之间:人与动物之间的社会契约>,第175 - 187.21页。Keulartz出版社。,《人类世与非人类动物关系的变化》。——《引言》,1-24.22。达米安,“人类世时代:科学家宣布人类黎明时代”23。《绿党,绿色未来:从地方团体到国际舞台》24。普里查德:《努尔人:对生计模式和政治制度的描述》。尼罗河人民的故事。”拉帕波特,《新几内亚环境关系的仪式规范》。人,”17 - 30.26。里弗斯,《托达斯》沃克,“关于起源,习俗和不断变化的生活方式的部落社区。”1 - 11.28 Nilgiris。”《多尼戈尔不断变化的传统:一个民族志研究》,第29页。Kirksey出版社。,“多物种人种学的出现”,545-576.30。Blascovich出版社。,“人类朋友和宠物狗作为版主的存在”。《女性对压力的自主反应》,582-589.31。Blascovich出版社。,“人类朋友和宠物狗作为版主的存在”。《女性对压力的自主反应》,582-589.32。弗里德曼出版社。,《动物与人类的纽带》,73-88.33。郝普,“田姆布与牧灵事工的关系”34。“口述传统的作用,特别以塔杜-库奇为例”。社会,“62 - 75.35。Bharracharyya出版社。,《北京市首例精囊炎病例》,38-39.36。churasia,“Mithun (Bos Frontalis):与众不同的动物”37。Yadav出版社。, " Mithun -一种印第安人骄傲的动物",32-36.38。Chaurasia,“Mithun (Bos Frontalis):与众不同的动物”39。西蒙风出版社。,《印度礼仪牛:自然、文化和文化中的弥旦》。《普通牛驯化的历史注释》40。Dorji出版社。, " Mithun (Bos frontalis):被忽视的牛种及其对人类的意义。东喜马拉雅地区的少数民族社区”,1727-1738.41。Bharracharyya出版社。,《北京市首例精囊炎病例》,38-39.42。 《口述故事与文化区域:从印度东北部到中国西南部》,第419 - 437.43页。肖,《塔杜·库奇一家》44。西蒙风出版社。,《印度礼仪牛:自然、文化和文化中的弥旦》。《普通牲畜驯化的历史注释》45。《理解无国籍库奇人的政治:是自己选择的吗?》在。东北印度的库基斯人:政治与文化(郝基普主编,T.)。崇来,“基督教对田杜-库基婚姻的影响”,205-217.47。出处同上,205 - 217.48。肖,《塔杜·库奇一家》49。Ibid.50。churasia,“Mithun (Bos Frontalis):与众不同的动物”附加信息paul Lelen Haokip,印度卡纳塔克邦班加罗尔基督大学社会与社会工作系博士研究学者。著有《为和平而呻吟》(2016年)、《做我自己的快乐》(2018年)、《天布牧灵启示》(2020年)、《规划你自己》(2022年)四部著作,并在Scopus索引期刊上发表论文。Maya M是印度卡纳塔克邦班加罗尔基督大学社会与社会工作系的助理教授。她在喀拉拉邦大学获得博士学位,论文题为“喀拉拉邦的部落发展和参与式方法:问题与前景”。她是印度社会学学会和喀拉拉邦社会学学会的终身会员。本杰明HaokipD。Benjamin Haokip,荷兰阿姆斯特丹大学阿姆斯特丹社会科学研究所(AISSR)国际发展、治理和包容性发展系博士研究员。主要研究方向为教育、武装冲突、冲突解决与和平倡导。
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引用次数: 0
The domestics are restless! The domestics are restless! Film review: Raging Grace (2023) Written and directed by Paris Zarcilla; A Last Conker production; United Kingdom; 99 mins. 家仆们坐立不安!家仆们坐立不安!影评:《愤怒的恩典》(2023),帕里斯·扎西拉编剧和导演;最后的Conker生产;联合王国;99分钟。
Q3 ETHNIC STUDIES Pub Date : 2023-10-26 DOI: 10.1080/14631369.2023.2270921
José B. Capino
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引用次数: 0
Navigating boundaries of Japaneseness: identity options and constraints for ‘invisible’ multiethnic individuals in Japan 驾驭日本性的边界:日本“隐形”多民族个体的身份选择与约束
Q3 ETHNIC STUDIES Pub Date : 2023-10-23 DOI: 10.1080/14631369.2023.2269538
Yuna Sato
ABSTRACTThis article examines how multiethnic individuals in Japan navigate both racial and ethno-national boundaries between Japanese and non-Japanese, and how these boundaries shape or constrain their identity option as Japanese. While previous research primarily focused on the (in)visibility of mixedness (race) as constraints, this study emphasises the role of ethnicity and nation in shaping their identity choices and constraints. Through interviews with 17 individuals born to Japanese and non-Japanese Asian parents, the study reveals that ethno-national boundaries often limit their self-identification as Japanese, even though their non-Japanese backgrounds are not visibly apparent. It challenges the dominant narrative surrounding ‘hāfu’, which emphasises a desire to be fully seen as Japanese, by revealing that some multiethnic individuals in Japan do not aspire to be perceived as entirely Japanese. Despite the contrasting nature of these two identifications, they both stem from the same issue ― the narrow conceptualisation of Japaneseness.KEYWORDS: Japanesenessmixed identitymixednessmixed racehāfumultiethnicmixed ethnicityethnic option AcknowledgmentsI would like to express my gratitude to the participants of this study. I also wish to extend my appreciation to Yoshikazu Shiobara, Yu-Anis Aruga, as well as the members of the seminars led by Gracia Liu-Farrer and Glenda Roberts at Waseda University, and Yoshikazu Shiobara’s seminar at Keio University, for reading and providing feedback on the previous version of the manuscript. Additionally, I am thankful to the two anonymous reviewers for their valuable feedback on the earlier version of this article.Disclosure statementNo potential conflict of interest was reported by the author.Notes1. Jozuka, ‘Japan’s Hafu Stars Are Celebrated. But Some Mixed-Race People Say They Feel like Foreigners in Their Own Country.’2. Kimura, ‘Voices of In/Visible Minority: Homogenizing Discourse of Japaneseness in Hafu: The Mixed-Race Experience in Japan,’ 265.3. Sugimoto, ‘Making Sense of Nihonjinron,’ 83; Kowner and Befu, Citation2001 ‘Ethnic Nationalism in Postwar Japan: Nihonjinron and Its Racial Facets,’ 391–401.4. Kashiwazaki, ‘The Foreigner Category for Koreans in Japan,’ 123–24.5. Seiger, ‘Mixed Japanese-Filipino Identities under Japanese Multiculturalism,’ 396; Shimoji, Konketsu to Nihonjin: Hāfu, Daburu, Mikkusu No Shakaishi [‘mixed Blood’ and ‘Japanese’: The Social History of Hāfu, Daburu, and Mikkusu), 273–80.6. Korekawa, ‘Nihon Ni Okeru Kokusai Jinko Tenkan to Sono Chu-Cho-Ki Tenbou: Nihon Tokushu Ron Wo Koete (Migration Transition in Japan and Its Mid- to Long-Term Consequence: Beyond Japanese Exceptionalism),’ 19.7. For example, based on the October 2015 Census data, which Koreakawa used to estimate the number of individuals of mixed heritage in the above article, Chinese, Koreans, and Filipinos constitute the top three countries of origin for foreign nationals in Japan.8. Ko, ‘Sengo Nihon Eiga Ni Ok
2015,《战后日本的民族主义:日本民族主义及其种族层面》,第401期;同质性的霸权:《日本人论》的人类学分析,2010年10月。吉野,《文化民族主义社会学:现代日本身份的去向》,106-19.30。如上,149.31。Kawai,《日本性的跨国批判》,1997年第32期。如上,71.33。如上,73.34。出处同上,78 - 85.35。如上,94.36。如上,95.37。如上,71.38。安允,《爱与恨之间:新韩流、日本女性粉丝和日本的反韩情绪》,1939年。Osanami Törngren,《民族选择:日本多种族和多民族身份的覆盖和传递》,1975年4月。《种族选择:美国的身份选择》41。宋:《选择民族身份》,第21卷第42页。出处同上,20 - 22.43。如上,39.44。Kibria,《种族、民族选择和民族约束:第二代华裔和韩裔美国人的身份谈判》,第84 - 85页。出处同上,84 - 89.46。作为“象征”的民族和种族:在主张混血儿身份时使用民族和种族符号,1063.47。Osanami Törngren,《民族选择:覆盖和传递日本的多种族和多民族身份》,766;Osanami Törngren and Sato,“超越非此即彼:多种族和多民族日本人的认同”,816;Oshima,“对日本混血人或混血人的看法:一所日本大学混血人学生的小组研究”,23;Shimoji, Konketsu to Nihonjin: Hāfu, Daburu, Mikkusu No Shakaishi[“混血”和“日本人”:Hāfu, Daburu和Mikkusu的社会历史],271-72;Takezawa,“Konketsu Shinwa No kaiitai to Jibunrashiku Ikiru Kenri”[拆解混血神话和自己生活的权利],22-23.48。如上,49。如上,50。Osanami Törngren,“民族选择,覆盖和传递日本的多种族和多民族身份”,766.51。Seiger,“日本多元文化下的“混合”日本-菲律宾身份”,396-97.52。Osanami Törngren和Sato,“超越非此即彼:多种族和多民族日本人的认同”,809.53。塔努,哈弗斯是“肮脏的”还是“特别的”?日本-印尼青年在印尼的混血身份谈判,' 382-84.54。在非正式场合,“ainoko”(混血)和“konketsu”(混血)和“konketsu-ji”(混血儿童)是过去常用的标签。然而,这些术语中的许多已经被“hāfu”和“kokusai-ji”(国际儿童)分别取代,如果不是完全取代的话。有关详细讨论,请参见冈村的《日本“种族混合”的语言:爱子如何成为混血儿,以及混血儿高化妆时尚》55。日本“种族混合”的语言:爱子如何成为混血儿,以及混血儿高妆流行,45.56。如上,46.57。Osanami Törngren and Sato,“超越非此即彼:多种族和多民族日本人的认同”,816;Shimoji, Konketsu to Nihonjin: Hāfu, Daburu, Mikkusu No Shakaishi[“混血”和“日本人”:Hāfu, Daburu和Mikkusu的社会历史],229-32;塔努,哈弗斯是“肮脏的”还是“特别的”?日本-印尼青年在印尼的混血身份谈判,[384-86.58]。日本厚生劳动省,《夫妻国籍年度婚姻数》,59。Harris Sim,《谁是多种族的?》评估生活种族的复杂性,第624期;阿斯皮诺尔·宋,《混合种族身份》,33-42.60。Eriksen Jakoubek,《引言:族群、边界及其他》,第3.61页。堀口Imoto,“日本混合种族表现的历史化:从政治化到身份形成”,第15.62段。见上面说明5。佐藤,“我们”中的“他人”:探索日本青年的种族错误识别,310.64。“5 chan neru”是日本的一个网络论坛。极右翼和种族主义言论在论坛上广泛传播。Sasaki, ' Maru Maru Kei Toiu Aporia: Maruchi Esunikku Japan Heno Kadai ', 10.66。Igarashi: ' Haigaishugi: Imin Zōka Ha Sono Gensen到Naru Ka[排他性:移民的增加会是排他性的来源吗?), 105.67。见上面说明38。见上面说明2。见上文说明50。见上面说明43。见上面说明14。有争议的日常文化公民权:韩国“混血”儿童及其民族公民权。本研究得到了JSPS KAKENHI的资助[JP20J12555]。佐藤允儿是庆应义塾大学和南澳大利亚大学的社会学博士候选人,专攻民族和种族研究领域,特别强调日本的混合身份。
{"title":"Navigating boundaries of Japaneseness: identity options and constraints for ‘invisible’ multiethnic individuals in Japan","authors":"Yuna Sato","doi":"10.1080/14631369.2023.2269538","DOIUrl":"https://doi.org/10.1080/14631369.2023.2269538","url":null,"abstract":"ABSTRACTThis article examines how multiethnic individuals in Japan navigate both racial and ethno-national boundaries between Japanese and non-Japanese, and how these boundaries shape or constrain their identity option as Japanese. While previous research primarily focused on the (in)visibility of mixedness (race) as constraints, this study emphasises the role of ethnicity and nation in shaping their identity choices and constraints. Through interviews with 17 individuals born to Japanese and non-Japanese Asian parents, the study reveals that ethno-national boundaries often limit their self-identification as Japanese, even though their non-Japanese backgrounds are not visibly apparent. It challenges the dominant narrative surrounding ‘hāfu’, which emphasises a desire to be fully seen as Japanese, by revealing that some multiethnic individuals in Japan do not aspire to be perceived as entirely Japanese. Despite the contrasting nature of these two identifications, they both stem from the same issue ― the narrow conceptualisation of Japaneseness.KEYWORDS: Japanesenessmixed identitymixednessmixed racehāfumultiethnicmixed ethnicityethnic option AcknowledgmentsI would like to express my gratitude to the participants of this study. I also wish to extend my appreciation to Yoshikazu Shiobara, Yu-Anis Aruga, as well as the members of the seminars led by Gracia Liu-Farrer and Glenda Roberts at Waseda University, and Yoshikazu Shiobara’s seminar at Keio University, for reading and providing feedback on the previous version of the manuscript. Additionally, I am thankful to the two anonymous reviewers for their valuable feedback on the earlier version of this article.Disclosure statementNo potential conflict of interest was reported by the author.Notes1. Jozuka, ‘Japan’s Hafu Stars Are Celebrated. But Some Mixed-Race People Say They Feel like Foreigners in Their Own Country.’2. Kimura, ‘Voices of In/Visible Minority: Homogenizing Discourse of Japaneseness in Hafu: The Mixed-Race Experience in Japan,’ 265.3. Sugimoto, ‘Making Sense of Nihonjinron,’ 83; Kowner and Befu, Citation2001 ‘Ethnic Nationalism in Postwar Japan: Nihonjinron and Its Racial Facets,’ 391–401.4. Kashiwazaki, ‘The Foreigner Category for Koreans in Japan,’ 123–24.5. Seiger, ‘Mixed Japanese-Filipino Identities under Japanese Multiculturalism,’ 396; Shimoji, Konketsu to Nihonjin: Hāfu, Daburu, Mikkusu No Shakaishi [‘mixed Blood’ and ‘Japanese’: The Social History of Hāfu, Daburu, and Mikkusu), 273–80.6. Korekawa, ‘Nihon Ni Okeru Kokusai Jinko Tenkan to Sono Chu-Cho-Ki Tenbou: Nihon Tokushu Ron Wo Koete (Migration Transition in Japan and Its Mid- to Long-Term Consequence: Beyond Japanese Exceptionalism),’ 19.7. For example, based on the October 2015 Census data, which Koreakawa used to estimate the number of individuals of mixed heritage in the above article, Chinese, Koreans, and Filipinos constitute the top three countries of origin for foreign nationals in Japan.8. Ko, ‘Sengo Nihon Eiga Ni Ok","PeriodicalId":45296,"journal":{"name":"Asian Ethnicity","volume":"EMC-11 4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135365407","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
引用次数: 0
Religion, landscape, and material culture in pre-modern South Asia Religion, landscape, and material culture in pre-modern South Asia , edited by Tilottama Mukherjee and Nupur Dasgupta, New York, Routledge, 2023, 296 pp., £31.19 eBook, ISBN 9781003095651 前现代南亚的宗教、景观和物质文化,蒂洛塔玛·慕克吉和努普尔·达斯古普塔主编,纽约,劳特利奇出版社,2023年,296页,31.19英镑电子书,ISBN 9781003095651
Q3 ETHNIC STUDIES Pub Date : 2023-10-18 DOI: 10.1080/14631369.2023.2272248
Erwin Susanto, Afifi Hasbunallah
"Religion, landscape, and material culture in pre-modern South Asia." Asian Ethnicity, ahead-of-print(ahead-of-print), pp. 1–2 Additional informationFundingThis work was supported by the Lembaga Pengelola Dana Pendidikan.
前现代南亚的宗教、景观和物质文化。本研究得到了Lembaga Pengelola Dana Pendidikan的资助。
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引用次数: 0
Between citizenships: questions of home among the Burmese Indian repatriates 公民身份之间:缅甸印度遣返者的家园问题
Q3 ETHNIC STUDIES Pub Date : 2023-10-06 DOI: 10.1080/14631369.2023.2266812
Sireesha Telugu
ABSTRACTThe 300,000-strong community of Indian repatriates from Burma remain torn between a place they call home and the unresolved questions of citizenship. The Indian community in Burma, whom I term the Burmese Indians, was repatriated to India following the military coup and nationalisation in 1962 and endured a considerable loss of livelihood, home, and friends. Their recreated living spaces in the Indian cities of Chennai, Visakhapatnam, Delhi, and Calcutta are by default and design prefaced with Burma; hence, ‘Burma Bazaar,’ ‘Burma Colonies,’ ‘Burma Markets,’ and ‘Burma Camps.’ This essay explores their citizenship forms, paying particular attention to civic and political citizenship, memory citizenship, and forms of belonging based on interviews with the repatriates.KEYWORDS: HomerepatriatesBurmese indianscitizenshipbelongingmemorypolitical citizenshipcivil citizenship AcknowledgmentsI thank the respondents for sharing their experiences and providing the necessary data for the study. SSF, Datmouth, for providing feedback on the working draft. PKN and Anna for suggestions, and Bhaskar for support.Disclosure statementNo potential conflict of interest was reported by the author.Notes1. Taylor, ‘Refugees, the State,’ 1.2. Chatterjee, ‘South Asian,’ 1051.3. Institutional Ethics Committee, University of Hyderabad, Hyderabad, India has permitted to research human research participants for ‘A Study of Burmese-Indian Repatriates.’ The institution issued the order vide number UH/IEC/2019/172.4. Though the essay talks about India/Indians, in a larger context, it refers to the Telugu-speaking people who settled in Andhra Pradesh (Visakhapatnam and Kakinada Districts).5. Tinker, ‘A Forgotten Long March,’ 4.6. All translations are made by the author and the original names of the respondents are not used in the essay to maintain confidentiality.7. Buddhism is a religion followed by most people in Burma, and Burmese is a widely spoken language in Burma (present Myanmar).8. The children of the repatriates who were born and raised in India, unlike their parents.9. One of the South Indian languages.10. ‘Policy Briefing’ is a concise summary that helps understand government policies.11. Egreteau, ‘India’s Vanishing Burma Colonies,’ 27, and Egreteau and Jagan, Soldiers and Diplomacy, 93–94.12. Local government of Visakhapatnam, State administrations and Ministries of Rehabilitation.13. Kaushik, ‘Returnees and Refugees from Burma,’ 8.14. Satyanarayana, ‘Birds of Passage,’ 92.15. Baxter, ‘Report on Indian Migration,’ 1.16. Ibid.17. For details, see Robin Cohen. Global Diasporas: An Introduction, Avtar Brah, Cartographies of Diaspora: Contesting Identities and (Gender, Racism, Ethnicity Series), and Gijsbert Oonk (Ed). Global Indian Diasporas: Exploring Trajectories of Migration and Theory.18. Jain, ‘Emigration and Settlement of Indians,’ 155–164.19. Satyanarayana, ‘Migration of Telugu Coolies,’ 4.20. Aratika Ganguli and Pratim Das, ‘Mapping Memory,’ 95 and 103.2
从缅甸回国的30万印度人在他们称之为家的地方和未解决的公民身份问题之间徘徊。在缅甸的印度人社区,我称之为缅甸印第安人,在1962年的军事政变和国有化之后被遣返回印度,忍受了相当大的生计、家园和朋友的损失。他们在钦奈、维沙卡帕特南、德里和加尔各答等印度城市重新创造的生活空间默认以缅甸为开头;因此,有“缅甸集市”、“缅甸殖民地”、“缅甸市场”和“缅甸营地”。这篇文章探讨了他们的公民身份形式,特别关注公民和政治公民身份,记忆公民身份,以及基于对遣返者的采访的归属形式。关键词:同胞缅甸印度公民归属记忆政治公民公民身份致谢感谢受访者分享他们的经验并为本研究提供必要的数据。达特茅斯SSF就工作草案提供反馈。PKN和Anna的建议,Bhaskar的支持。披露声明作者未报告潜在的利益冲突。泰勒,《难民,国家》,第1.2页。查特吉,《南亚人》,1051.3。印度海得拉巴大学的机构伦理委员会已经允许在“缅甸-印度遣返者研究”中研究人类研究参与者。该机构发布了订单编号UH/IEC/2019/172.4。虽然这篇文章谈论的是印度/印度人,但在更大的背景下,它指的是定居在安得拉邦(Visakhapatnam和Kakinada地区)的泰卢固语人。《被遗忘的长征》,4.6分。所有的翻译都是由作者完成的,为了保密,在文章中不使用受访者的原始姓名。佛教是缅甸大多数人信奉的宗教,缅甸语是缅甸(现在的缅甸)广泛使用的语言。与他们的父母不同,在印度出生和长大的被遣返者的子女。印度语:印度南部的一种语言“政策简报”是帮助理解政府政策的简明摘要。Egreteau,《印度正在消失的缅甸殖民地》,第27期;Egreteau和Jagan,《士兵与外交》,第93-94.12期。维萨卡帕特南地方政府、国家行政部门和复兴部。Kaushik,“从缅甸返回者和难民”,14年8月。Satyanarayana, '候鸟',92.15。巴克斯特,《印度移民报告》,第1.16期。Ibid.17。详情请参见Robin Cohen。《全球散居者:导论》,Avtar Brah,《散居者的制图:竞争身份和(性别,种族主义,民族系列)》,和Gijsbert Oonk(编)。全球印度侨民:探索移民轨迹和理论。Jain, <印度人的移民和定居>,155-164.19。Satyanarayana,“泰卢固苦力的迁移”,4.20。Aratika Ganguli和Pratim Das,“映射记忆”,1995和103.21。白鹭,《印度的消失》,14.22。拉比·班纳吉,《无人之民》23。Basista, <集体记忆>,1997年第24期。Satyanarayana,“泰卢固苦力的迁移”,10.25。Egreteau,“当代缅甸的缅甸印第安人”,34.26。Basista, <集体记忆>,1997年。埃格雷托和拉里·贾根,缅甸的士兵和外交,2002年。库尔布尚,“军事统治下的缅甸”,88-91.29。霍姆斯,《缅甸国内政策》,1930年。印度正在消失的缅甸殖民地。13.31“。Ibid.32。这些遣返者在不同地方的定居点是根据其原籍国指定的。泰卢格人在维萨卡帕特南、卡基纳达、内洛尔等地扎营。例如,一位受访者直接从缅甸飞往加尔各答。然而,他被安置在维沙卡帕特南的缅甸难民营,因为他的祖先来自安得拉邦。霍姆斯,<缅甸国内政策>,191.34。《作为次等公民的次等人》4735.35。《印度正在消失的缅甸殖民地》16-17.36页。加布里埃尔和特纳,《公民身份与社会不平等》,第2.37页。“背井离乡的缅甸商人回到印度”家园;“国有化运动驱逐了许多从未见过祖先土地的人”38。在缅甸出生和长大的缅甸裔印度人。Majumdar,“建构印度移民”,15.40。印度正在消失的缅甸殖民地,15.41页。Mannathukkaren,《政治社会的“贫穷”》296.42。政治思想与概念,156.43。白鹭,《印度正在消失的缅甸殖民地》,2004年。看,乔治·阿甘本。神圣的人:至高无上的权力和赤裸的生命,1998年第45期。拉比·班纳吉,《无人之民》,2017.46。47.地区税吏办公室和地方市议会办公室。《印度时报》(Times of india) 48.缅甸难民要求政府缴纳会费。根据《印度宪法》(见第341和342条),在教育和就业方面的保留是为了提高低种姓,并为弱势群体提供充分的代表。
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引用次数: 0
Ahom state formation and mobilization of natural resources in pre-colonial Assam, India 印度阿萨姆邦前殖民时期自然资源的形成和动员
Q3 ETHNIC STUDIES Pub Date : 2023-10-06 DOI: 10.1080/14631369.2023.2264229
Anurag Borah, Chandan Kr. Sarma
ABSTRACTThe environment has played a crucial role in the formation of early states in many regions over history. It provided the necessary resources, defenses, and transportation networks, allowing early societies to grow and flourish. States that were able to successfully harness these environmental features were often able to consolidate power and rule for a long run. The Ahoms, a migrant ethnic group, formed a powerful state in Assam from the 13th to 19th century, and their success was largely dependent on their ability to mobilize the natural resources of the region. This study will focus on the Ahom’s agendas regarding mobilization of natural resources and how they utilized these resources to build a strong and prosperous state. This article contributes to our understanding of the ways in which human societies can utilize natural resources and offers valuable insights into the ecological history of the Brahmaputra Valley.KEYWORDS: Ahom statenatural resourceresource mobilizationstate formationpre-colonial assamenvironmental history AcknowledgmentsWe are thankful to the Editor and the Reviewers for their insightful and quick comments on the earlier draft of this paper.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Guha, ‘The Ahom Political System: An Enquiry into the State Formation Process in Medieval Assam’; See also Borah, ‘Introduction of Wet Rice Cultivation in Assam and the Role of the Ahoms: A Vexed Historiography.’.2. Lahiri, ‘The Pre-Ahom Roots of Medieval Assam’.3. Kakoty, ‘Technological Changes and Mode of Production in the Evolution of the Ahom State,’ 67.4. Gadgil et. al., This Fissured Land: An Ecological History of India, 17.5. Borah, ‘Exploring the “Green”: A Review of Environment and Ecology as Embedded in the Historical Literature of Pre-Colonial Assam,’ 65.6. Scott, Against the Grain: A Deep History of the Earliest States, 124.7. Guha, Medieval and Early Colonial Assam: Society Polity Economy, 122.8. Dixit et. al., ‘Holocene climatic fluctuations from Lower Brahmaputra flood plain of Assam, northeast India,’ 138.9. Saikia, The Unquiet River: A Biography of the Brahmaputra, 21.10. Bhuyan, Deodhai Assam Buranji, 8.11. Saikia, The Unquiet River: A Biography of the Brahmaputra, 80.12. Guha, ‘The Ahom Political System: An Enquiry into the State Formation Process in Medieval Assam,’ 6.13. Saikia, The Unquiet River: A Biography of the Brahmaputra, 81.14. Goswami, Purani Assam Buranji, 60.15. Tamuli-Phukan, Assam Buranji, 37–38.16. Saikia, The Unquiet River: A Biography of the Brahmaputra, 57–69.17. Bhuyan, Satsari Assam Buranji, 33.18. Konwar ‘Mir Jumla’s Invasion of Assam (1662–63): War Experience of a Dutch Sailor Heiden and Translator Glanius,’ 50–53.19. Martin, The History, Antiquities, Topography, And Statistics of Eastern Assam, 643.20. See Barua, Hem Kosha.21. Saikia, The Unquiet River: A Biography of the Brahmaputra, 90.22. Gadgil et. al., This Fissured Land: An Ecological Histor
摘要历史上许多地区早期国家的形成都离不开环境的影响。它提供了必要的资源、防御和交通网络,使早期社会得以发展和繁荣。能够成功利用这些环境特征的国家往往能够长期巩固权力和统治。阿赫姆人是一个移民民族,从13世纪到19世纪在阿萨姆邦建立了一个强大的国家,他们的成功在很大程度上取决于他们调动该地区自然资源的能力。本研究将集中在阿洪的议程关于调动自然资源,以及他们如何利用这些资源来建立一个强大和繁荣的国家。这篇文章有助于我们理解人类社会利用自然资源的方式,并为雅鲁藏布江流域的生态历史提供了有价值的见解。关键词:阿洪声明,自然资源,资源动员,国家形成,前殖民时期的环境史。感谢编辑和审稿人对本文初稿的深刻见解和快速评论。披露声明作者未报告潜在的利益冲突。古哈:《阿洪政治制度:对中世纪阿萨姆邦国家形成过程的探讨》;参见Borah,“阿萨姆邦引进湿稻种植和阿赫姆人的作用:一个令人烦恼的史学”。拉希里,“中世纪阿萨姆邦的前阿洪根源”。Kakoty,《阿洪州演变中的技术变革和生产方式》,67.4。Gadgil等人,《这片分裂的土地:印度的生态历史》,17.5页。探索“绿色”:对前殖民时期阿萨姆邦历史文献中嵌入的环境和生态的回顾,65.6。斯科特,《反谷物:早期国家的深刻历史》,124.7。古哈,中世纪和早期殖民阿萨姆邦:社会政治经济,122.8。Dixit等人,《印度东北部阿萨姆邦布拉马普特拉河下游洪泛平原的全新世气候波动》,138.9。赛基亚:《不平静的河流:雅鲁藏布江传》,2010年10月。Bhuyan, Deodhai, Assam Buranji, 8.11。赛基亚:《不平静的河流:雅鲁藏布江传》,1982年。古哈,“阿洪政治制度:对中世纪阿萨姆邦国家形成过程的探讨”,6.13。赛基亚,《不平静的河流:雅鲁藏布江传》,81.14。Goswami, Purani Assam Buranji, 60.15。Tamuli-Phukan,阿萨姆邦,37-38.16。《动荡的河流:雅鲁藏布江传》,57-69.17页。Bhuyan, Satsari Assam Buranji, 33.18。康瓦尔·米尔·朱姆拉入侵阿萨姆邦(1662-63):一位荷兰水手的战争经历Heiden和译者Glanius, 50-53.19。马丁,《阿萨姆邦东部的历史、古物、地形和统计》,643.20。参见Barua, Hem kosha。赛基亚:《不平静的河流:雅鲁藏布江传》90.22。Gadgil et al.,这片分裂的土地:印度的生态历史,20.23。古哈,中世纪和早期殖民阿萨姆邦:社会政治经济,65-70.24。《不平静的河流:雅鲁藏布江传》,89.25页。Gogoi,中世纪阿萨姆邦的农业制度,66.26。萨卡尔,《公元1660年的阿萨姆邦和阿赫姆人》,180-184.27。赛基亚:《不平静的河流:雅鲁藏布江传》,78.28页。Gogoi,中世纪阿萨姆邦的农业制度,168.29。Bhuyan, Satsari Assam Buranji, 98.30。征服的气候:北印度莫卧儿王朝的战争、环境和帝国,第68卷31页。Bhuyan, Deodhai, Assam, Buranji, 132.32。征服的气候:北印度莫卧儿王朝的战争、环境和帝国,72.33。盖特,《阿萨姆邦的历史》,141.34。巴塔查尔吉(Bhattacharjee),“前殖民时期阿萨姆邦阿荷族统治者的森林保护和管理实践:历史评估”,第1-17.35页。巴鲁阿,阿洪·布兰吉,135.36。征服的气候:北印度莫卧儿王朝的战争、环境和帝国,173.37。如上,259.38。沙姆萨斯特里,考提利亚的Arthashastra, 110.39。古哈,中世纪和早期殖民阿萨姆邦:社会政治经济,18.40。Barpujari,《阿萨姆邦综合历史:中世纪时期:行政、经济、社会和文化,从公元13世纪到114.41年的延达波条约》。[a] [a]。Bhuyan, Satsari Assam Buranji, 98.43。赛基亚:《动荡的河流:雅鲁藏布江传》,第1274页。盖特,《阿萨姆邦的历史》,1945年。古哈,中世纪和早期殖民阿萨姆邦:社会政治经济,22.46。Bhuyan, tunkhungia Buranji, 73.47。征服的气候:北印度莫卧儿王朝的战争、环境和帝国,278.48。古哈,中世纪和早期殖民阿萨姆邦:社会政治经济,150.49。巴塔查尔吉,《阿萨姆邦前殖民时期阿洪族统治者的森林保护和管理实践:历史评估》,10.50。卡罗琳,《让-巴蒂斯特·谢瓦利埃在东印度的历险记》(1752-1765),25.51页。如上,29.52。 《在印度东北边境建立帝国:1790-1840:气候、商业、政体》,第30.53页。Barpujari,《阿萨姆邦综合历史:中世纪时期:政治,从公元十三世纪到扬达波条约》,40.54。罗宾逊:《阿萨姆邦记述:当地地理概略和阿萨姆茶树简史》,36.55。Borboruah, Ahomar Din, 458.56。如上,458.57。如上,458.58。如上,458.59。如上,467.60。如上,473.61。如上,473.62。盖特,《阿萨姆邦历史》,148.63。如上,95.64。Borboruah, Ahomar Din, 473.65。阿萨姆邦的Gohain,在阿赫姆家族统治下,98.66分。普拉尼·阿索玛·西尔帕,45岁67分。Borboruah, Ahomar Din, 474.68。Ibid.69。Hannay, '对上阿萨姆邦附近生长的主要木材质量的观察',122.70。《龙脑木树脂的使用、管理和贸易:柬埔寨东北部Brao的实践》71。汉密尔顿,阿萨姆邦记述,21.72。巴塔查尔吉,《阿萨姆邦前殖民时期阿洪族统治者的森林保护和管理实践:历史评估》,8.73。Rajkumar, tihase Suwara Sashota Bosor, 177.74。参见Choudhury, Hastividyarnava.75。Borboruah, Ahomar Din, 412.76。盖特,阿萨姆邦的历史,236.77。巴塔查尔吉,《阿萨姆邦前殖民时期阿洪族统治者的森林保护和管理实践:历史评估》,9.78。Goswami, ' The system of Digging Ponds By The Ahoms, The Greater Tai Tribe In northeast India ', 660.79。Ibid.80。《生存:妇女、生态与发展》。又见上面说明4。81。《对公地的要求:前殖民时期印度的政治权力和自然资源》,1982。《对自然资源的要求:探索殖民前印度拉贾斯坦邦政治权力的作用》,1983。Neog, Prachya-Sasanavali, 209.84。M 'cosh,阿萨姆邦地形,44.85。《阿洪王朝的最后日子》,273.86。汉密尔顿,阿萨姆邦记述,146.87。戴维,阿洪部落关系,128.88。如上,159.89。《印度北部边境》,387年。本文作者sanurag Borah是位于印度阿萨姆邦坎姆鲁普的兰吉亚学院历史系的助
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