Pub Date : 2023-09-19DOI: 10.1080/14649373.2023.2242151
Gal Gvili, Sumaira Nawaz
This article examines the translation and reception of the poetry of Muhammad Iqbal—a Muslim revivalist and national poet of Pakistan in China during the late 1950s era of decolonization, as part of a broader imaginary of Chinese-Pakistani solidarity in the Global South. The 1950s have seen a burst of translations of foreign literatures into Chinese, in tandem with China’s leadership position in various iterations of non-alignment during the Cold War. Most often, original literature in African and Asian languages was translated via a mediating language—in the case of South Asian languages—English. Examining the translation trajectory of Iqbal’s poems from Urdu to English to Chinese, we argue and demonstrate that the Muslim content of Iqbal’s poetry was diluted and dismissed. Closely reading the translation into Chinese of some of Iqbal’s key concepts such as “The East” (Mashriq) and “Self” (Khudi), we trace the recreation of Iqbal in English and then Chinese—from a religiously-driven poet whose anticolonialism was rooted in Sufi revivalism to a staunch anti-imperialist proponent of Pan-Asian nationalism. We aim to shine a light on the critical role relay translation plays in South-South interactions, real and imagined.
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Pub Date : 2023-09-19DOI: 10.1080/14649373.2023.2242154
Nattakarn Naepimai, Somrak Chaisingkananont
ABSTRACTThai amulets have gained increasing popularity among Chinese believers throughout Asia and beyond. This study aims to explore the social life of Thai amulets, their complex relationship with Chinese religiosity in the highly individualistic Singapore society, within the modern system of monetary transactions and new social media, and investigate how these embodied material networks affect their value and meaning. Based on ethnographic data, in-depth interviews and media analysis, this article highlights the agency of Chinese-Singaporean amulet dealers in the transnational amulet market. Taking advantage of global trust in the credibility of the “Singapore Brand” with their multilingual and marketing expertise, Chinese-Singaporean dealers have played a key role in commoditizing and selling Thai amulets to other Chinese believers throughout Asia and beyond. Moreover, the authors argue that a transnational sphere has enabled Chinese-Singaporean dealers to produce an “unofficial” sacred space that lies outside the state’s gaze in order to negotiate with a stressful life in Singapore.KEYWORDS: Chinese-Singaporeansfaith-commodityglobalizationThai amuletstransnational religious-networksBuddhist monkonline market AcknowledgmentsThis article is part of a PhD dissertation of the Asian Studies doctoral program, School of Liberal Arts, Walailak University. The Walailak University Human Research Ethics Committee approved this study, assigning it certificate number “WUEC-20-041-01.”Additional informationNotes on contributorsNattakarn NaepimaiNattakarn Naepimai is currently a lecturer at Suratthani Rajabhat University’s Bachelor of Education Program in Social Studies, Faculty of Education. He holds a B.A. in History from Thaksin University (2010), an M.A. in Southeast Asian Studies from Walailak University (2015) and is a Doctoral Candidate in Asian Studies from Walailak University. His research interests include anthropology of religion, ethnicity and Thai local history.Somrak ChaisingkananontSomrak Chaisingkananont is currently a lecturer at Walailak University’s Doctoral Program in Liberal Arts, School of Liberal Arts. She holds an MA in Anthropology from Thammasat University and a PhD in Southeast Asian Studies from the National University of Singapore (NUS). Her research interests include consumer culture, empowerment of communities, geosocial and cultural dimensions, transnationalism, ethnicity, and cultural anthropology.
{"title":"Globalizing Thai amulets: the Chinese <b>-</b> Singaporean role in commoditizing objects of faith","authors":"Nattakarn Naepimai, Somrak Chaisingkananont","doi":"10.1080/14649373.2023.2242154","DOIUrl":"https://doi.org/10.1080/14649373.2023.2242154","url":null,"abstract":"ABSTRACTThai amulets have gained increasing popularity among Chinese believers throughout Asia and beyond. This study aims to explore the social life of Thai amulets, their complex relationship with Chinese religiosity in the highly individualistic Singapore society, within the modern system of monetary transactions and new social media, and investigate how these embodied material networks affect their value and meaning. Based on ethnographic data, in-depth interviews and media analysis, this article highlights the agency of Chinese-Singaporean amulet dealers in the transnational amulet market. Taking advantage of global trust in the credibility of the “Singapore Brand” with their multilingual and marketing expertise, Chinese-Singaporean dealers have played a key role in commoditizing and selling Thai amulets to other Chinese believers throughout Asia and beyond. Moreover, the authors argue that a transnational sphere has enabled Chinese-Singaporean dealers to produce an “unofficial” sacred space that lies outside the state’s gaze in order to negotiate with a stressful life in Singapore.KEYWORDS: Chinese-Singaporeansfaith-commodityglobalizationThai amuletstransnational religious-networksBuddhist monkonline market AcknowledgmentsThis article is part of a PhD dissertation of the Asian Studies doctoral program, School of Liberal Arts, Walailak University. The Walailak University Human Research Ethics Committee approved this study, assigning it certificate number “WUEC-20-041-01.”Additional informationNotes on contributorsNattakarn NaepimaiNattakarn Naepimai is currently a lecturer at Suratthani Rajabhat University’s Bachelor of Education Program in Social Studies, Faculty of Education. He holds a B.A. in History from Thaksin University (2010), an M.A. in Southeast Asian Studies from Walailak University (2015) and is a Doctoral Candidate in Asian Studies from Walailak University. His research interests include anthropology of religion, ethnicity and Thai local history.Somrak ChaisingkananontSomrak Chaisingkananont is currently a lecturer at Walailak University’s Doctoral Program in Liberal Arts, School of Liberal Arts. She holds an MA in Anthropology from Thammasat University and a PhD in Southeast Asian Studies from the National University of Singapore (NUS). Her research interests include consumer culture, empowerment of communities, geosocial and cultural dimensions, transnationalism, ethnicity, and cultural anthropology.","PeriodicalId":46080,"journal":{"name":"Inter-Asia Cultural Studies","volume":"179 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135061231","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-19DOI: 10.1080/14649373.2023.2242144
Yuk-ming Lisa LEUNG
ABSTRACTIn recent years, fans of the internationally renowned K-pop group, BTS, (affectionately known as “ARMY”), has achieved global renown with their social political engagement, both online and offline, in different locales, epitomizing the best marriage between globalized popular culture as agent of universal humanitarian ideals, and participatory fandom. On the other hand, the K-pop group has caught backlash from mainland Chinese fen (fans), sparking controversy between transnationalized (pop) fandom (which supposedly could allude to a sense of cosmopolitanism) and (local) nationalism. In this paper, I wish to address, through the case of some Hong Kong BTS fan clubs, the subjectivity of some Asian fans and their complex (layers of) affective and tactical negotiation with competing forces, which are intertwined with (their coping with) the local political juncture. Through in-depth interviews with different fan page organizers of BTS fans/ fan clubs, I will critically discuss how they (resort to) performing “rationality” to balance these forces on the one hand, while inadvertently asserting the boundaries in the seamlessly global flows of popular culture (in the increasingly turbulent Asian context).KEYWORDS: BTS ARMYHong Kong BTS fanspop cosmopolitanismrationalityfan nationalismK-pop Notes1 The term first emerged in 2008 on certain Chinese blogs about literature, or generally referred to female fans. The term acquired a new meaning (and resonance) since 2015, when a group of “jingoistic young” mainland Chinese netizens attacked and accused Taiwanese actress Zhou Tsz Yu of “promoting Taiwanese independence” in 2016, or waged attacks on protesters during the 2019 anti-ELAB movement in Hong Kong in 2019.2 “Little Pink, the New Shade of Chinese Cyber-Nationalism” https://www.europeanguanxi.com/post/little-pink-the-new-shade-of-chinese-cyber-nationalism (accessed on 12 July 2022).3 “Anti-ELAB movement” refers to the series of protest action in Hong Kong from June to November 2019, which was sparked off by a murder that was committed in Taiwan by a Hong Kong person, Chan Tung-kai. When the government announced its bid to revise the Extradition Law to allow for cross-border (Hong Kong-Taiwan) extradition of convicted persons, it sparked off waves of massive scale protests by Hong Kongers who believed it was a smokescreen that would allow the Beijing authorities to extradite without trial convicted Hong Kong persons to the mainland. The protests were seen by pro-democracy camps as a violent crackdown by the Hong Kong (and Beijing) authorities using excessive police force. The government also used the movement as rationale to implement the “National Security Law,” which was seen as a curtailment of major freedoms previously enjoyed among Hong Kong people (although the HKSAR government reiterated that Hong Kong people are guaranteed basic freedoms in the Basic Law).4 As explained in one news commentary, “ARMY” signifies the BTS fans’ conviction to “d
11 BTSBPHKFC脸书主页:https://www.facebook.com/btsbphkfc.12 2020年，防弹少年团接受了由韩国协会(Korea Society)颁发的詹姆斯·范·弗利特将军奖(General James A. Van Fleet Award)的获奖感言。该奖项是为了表彰防弹少年团在20世纪50年代的6·25战争中为改善韩美关系所做的贡献。该演讲被中国大陆极端民族主义者“网友”在网上抨击为“侮辱性”和“麻木不仁”。请参阅https://www.malaymail.com/news/showbiz/2020/10/12/bts-leader-rm-alienates-mainland-chinese-fans-with-insensitive-comments-abo/1911936(英文)和https://www.storm.mg/article/3106706?page=1(中文)对“小粉扇”的解释。继防弹少年团(BTS)之后，“小粉粉”们也攻击了韩国流行音乐组合Black pink。https://www.thenewslens.com/article/143332.14在“禁韩”事件中，支持中国的网民发起了支持禁令的行动，他们引用了“没有偶像，没有国家”等口号，这些口号在微博上疯传。15“中港紧张/冲突”这个词在2010年代初开始出现。回归后的几年里，香港与内地的旅游业和贸易蓬勃发展。随着中国内地游客和短线交易员蜂拥至香港，他们的行为越来越受到香港本地居民的不满。香港和内地通勤者打架的视频以及他们“不可思议”的行为在社交媒体上疯传。接二连三的事件也加剧了误解和紧张，从而引发了对“中港冲突”现象的评论截至发稿时，防弹少年团尚未对这些指控作出回应。在防弹少年团发表获奖感言后，防弹少年团接连受到中国内地“小粉/分”的攻击。防弹少年团曾三次受邀出席联合国大会。在2022年北京冬奥会期间，防弹少年团也在网站上表达了对韩国队的支持。对此，“小粉”粉丝们纷纷在网站上发起攻击，指责防弹少年团“再次侮辱中国”。这些攻击也引发了其他BTS粉丝的反击浪潮，在网页上掀起了“粉丝大战”。https://istyle.ltn.com.tw/article/18431(2022年5月24日访问)自2014年大规模民主抗议活动(被亲切地称为“雨伞运动”或“占领运动”)发生以来，“黄色”(和“蓝色”)已成为象征“民主”的颜色。“黄色”在历史和文化中被广泛采用，象征着“反叛”，也象征着“希望”。在2014年的运动中，黄色雨伞象征着“被动抵抗使用胡椒喷雾驱散人群的香港警察”的工具。黄色成为民主的象征，而“蓝色”则与亲政府、亲警察和亲北京的理想联系在一起。请参阅https://medium.com/demagsign/the-colors-of-protest-46289d141e2b(于2022年7月12日访问)。补充资料作者简介梁玉明梁玉明是香港岭南大学文化研究系副教授。她一直从事少数族裔和移民研究领域的研究，并出版了《了解香港的南亚少数族裔》(港大出版社，2014年)和《少数族裔、媒体与参与:香港的创意归属》(2021年)。在少数民族之前，她在东亚流行文化的跨国化方面发表了大量文章。她的新书《亚洲联合制作》(2019年)和《韩流》(2021年)讨论了亚洲现代性的调解。她还关注社交媒体在社会运动中的作用，并在期刊上发表文章，如“在线广播收听作为情感公众?(闭门)每天参与后雨伞运动”(《文化研究》，2018年7月)。
{"title":"The “rational” fan? Negotiating transnational cosmopolitanism and nationalism among Hong Kong BTS fans","authors":"Yuk-ming Lisa LEUNG","doi":"10.1080/14649373.2023.2242144","DOIUrl":"https://doi.org/10.1080/14649373.2023.2242144","url":null,"abstract":"ABSTRACTIn recent years, fans of the internationally renowned K-pop group, BTS, (affectionately known as “ARMY”), has achieved global renown with their social political engagement, both online and offline, in different locales, epitomizing the best marriage between globalized popular culture as agent of universal humanitarian ideals, and participatory fandom. On the other hand, the K-pop group has caught backlash from mainland Chinese fen (fans), sparking controversy between transnationalized (pop) fandom (which supposedly could allude to a sense of cosmopolitanism) and (local) nationalism. In this paper, I wish to address, through the case of some Hong Kong BTS fan clubs, the subjectivity of some Asian fans and their complex (layers of) affective and tactical negotiation with competing forces, which are intertwined with (their coping with) the local political juncture. Through in-depth interviews with different fan page organizers of BTS fans/ fan clubs, I will critically discuss how they (resort to) performing “rationality” to balance these forces on the one hand, while inadvertently asserting the boundaries in the seamlessly global flows of popular culture (in the increasingly turbulent Asian context).KEYWORDS: BTS ARMYHong Kong BTS fanspop cosmopolitanismrationalityfan nationalismK-pop Notes1 The term first emerged in 2008 on certain Chinese blogs about literature, or generally referred to female fans. The term acquired a new meaning (and resonance) since 2015, when a group of “jingoistic young” mainland Chinese netizens attacked and accused Taiwanese actress Zhou Tsz Yu of “promoting Taiwanese independence” in 2016, or waged attacks on protesters during the 2019 anti-ELAB movement in Hong Kong in 2019.2 “Little Pink, the New Shade of Chinese Cyber-Nationalism” https://www.europeanguanxi.com/post/little-pink-the-new-shade-of-chinese-cyber-nationalism (accessed on 12 July 2022).3 “Anti-ELAB movement” refers to the series of protest action in Hong Kong from June to November 2019, which was sparked off by a murder that was committed in Taiwan by a Hong Kong person, Chan Tung-kai. When the government announced its bid to revise the Extradition Law to allow for cross-border (Hong Kong-Taiwan) extradition of convicted persons, it sparked off waves of massive scale protests by Hong Kongers who believed it was a smokescreen that would allow the Beijing authorities to extradite without trial convicted Hong Kong persons to the mainland. The protests were seen by pro-democracy camps as a violent crackdown by the Hong Kong (and Beijing) authorities using excessive police force. The government also used the movement as rationale to implement the “National Security Law,” which was seen as a curtailment of major freedoms previously enjoyed among Hong Kong people (although the HKSAR government reiterated that Hong Kong people are guaranteed basic freedoms in the Basic Law).4 As explained in one news commentary, “ARMY” signifies the BTS fans’ conviction to “d","PeriodicalId":46080,"journal":{"name":"Inter-Asia Cultural Studies","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135060788","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-19DOI: 10.1080/14649373.2023.2242139
Leo T.S. Ching, Doobo Shim, Fang-chih Yang
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Pub Date : 2023-09-19DOI: 10.1080/14649373.2023.2242140
Siao Yuong Fong
The rise of the PRC as a producer of mass culture marks a reconfiguration of “East Asian Popular Culture” as media producers are now actively seeking opportunities to enter the Mainland Chinese market. While the implications of this trend for the media industries of Taiwan and Hong Kong are well-documented, Singapore’s participation in this cultural formation remains comparatively understudied. Often deemed by their Chinese counterparts as lacking in sociocultural capital and production niches, why and how do Singapore’s producers navigate their ventures into the Mainland Chinese market? Drawing on interviews with key Singaporean producers situated in different locales (Singapore production companies venturing into China; Singaporean productions reproduced for the Chinese market; and individual Singaporean producers exploring such opportunities), this article teases out the processes of marginalization and power as understood and experienced by those residing in the margins of “Cultural China.” By exploring what these mean for Singapore’s producers as they navigate cultural capital, power and identity from the margins of an emerging cultural superpower, this article interrogates relations between global, national and regional forces as manifested in producers’ subjectivities in the era of the “rise of China.” My thesis is that the experiences of these transnational Singaporean media producers are characterized by a paradoxical combination of the de-nationalizing of production and re-politicizing of national imaginations, the everyday manifestations of which continually rehearse and further engender tensions between the self and the other.
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Pub Date : 2023-07-19DOI: 10.1080/14649373.2023.2221500
I. Sam
Sim Chi Yin’s One Day We’ll Understand is framed by a conflict that took place in Malaya between 1948 and 1960, called the Malayan Emergency by the British colonial powers, and the Anti-British National Liberation War by guerilla fighters who saw it as an anti-colonial war. Since 2015, she has examined and engaged with the historiographies of this period with photographs, video and sound installations, oral histories, and a practice-based PhD. A personal connection initially drew her to this era: her paternal grandfather, a newspaper editor, was separated from his family in 1949 and extradited to China by the British Special Branch as part of large-scale deportation and detention measures taken against persons suspected of being Communists during that time. There, he met his death at the hands of Chinese Nationalist Party soldiers, a tragedy that was for many years a secret in her family. This led her to seek out, interview and photograph former guerillas and exiles from her grandfather’s generation currently living in China, Hong Kong and Southeast Asia, while also making photographs of landscapes and objects that were significant to this twelve-year conflict. This resulted in the series Remnants, and the video installation Requiem. Her latest body of work, Interventions, represents a new direction in this project. It debuted in a solo exhibition I curated at the Rencontres d’Arles in Arles, France that took place from 4 July to 26 September 2021. It was also shown in an exhibition curated by Lotte Laub that took place from 14 September to 27 November that same year at Zilberman Gallery in Berlin, Germany. Working with the Malaya-related holdings of the Imperial War Museum’s archives, Sim placed prints and negatives on a lightbox and photographed them, a process that allowed her to simultaneously capture the verso and recto of each archival image in-camera. Her photographic transformations make transparent the mechanisms of meaning behind these artefacts, and reveal multiple layers of taxonomy in the colonial archive.
Sim Chi Yin的《我们会理解的一天》讲述了1948年至1960年间发生在马来亚的一场冲突，英国殖民大国称之为马来亚紧急状态，游击队战士将其视为反殖民战争，称之为反英民族解放战争。自2015年以来，她通过照片、视频和声音装置、口述历史和实践博士研究并参与了这一时期的历史。一种个人关系最初将她吸引到了这个时代：她的祖父是一名报纸编辑，1949年与家人分离，并被英国特勤局引渡到中国，这是当时对涉嫌共产党人采取的大规模驱逐和拘留措施的一部分。在那里，他死于中国国民党士兵之手，这场悲剧多年来一直是她的家族的秘密。这使她寻找、采访和拍摄了她祖父那一代的前游击队和流亡者，这些人目前居住在中国、香港和东南亚，同时也拍摄了对这场长达12年的冲突有重要意义的风景和物品。这就产生了《残余》系列和录像装置《安魂曲》。她的最新作品《干预》代表了这个项目的一个新方向。它在我于2021年7月4日至9月26日在法国阿尔勒的阿尔勒展览中心策划的个展中首次亮相。同年9月14日至11月27日，Lotte Laub在德国柏林Zilberman画廊策划了一场展览，展出了这件作品。Sim与帝国战争博物馆档案中与马来亚有关的藏品合作，将印刷品和底片放在灯箱上并拍照，这一过程使她能够在相机中同时捕捉到每幅档案图像的正面和正面。她的摄影转变使这些文物背后的意义机制变得透明，并揭示了殖民档案中的多层分类。
{"title":"The past recollected: One Day We’ll Understand","authors":"I. Sam","doi":"10.1080/14649373.2023.2221500","DOIUrl":"https://doi.org/10.1080/14649373.2023.2221500","url":null,"abstract":"Sim Chi Yin’s One Day We’ll Understand is framed by a conflict that took place in Malaya between 1948 and 1960, called the Malayan Emergency by the British colonial powers, and the Anti-British National Liberation War by guerilla fighters who saw it as an anti-colonial war. Since 2015, she has examined and engaged with the historiographies of this period with photographs, video and sound installations, oral histories, and a practice-based PhD. A personal connection initially drew her to this era: her paternal grandfather, a newspaper editor, was separated from his family in 1949 and extradited to China by the British Special Branch as part of large-scale deportation and detention measures taken against persons suspected of being Communists during that time. There, he met his death at the hands of Chinese Nationalist Party soldiers, a tragedy that was for many years a secret in her family. This led her to seek out, interview and photograph former guerillas and exiles from her grandfather’s generation currently living in China, Hong Kong and Southeast Asia, while also making photographs of landscapes and objects that were significant to this twelve-year conflict. This resulted in the series Remnants, and the video installation Requiem. Her latest body of work, Interventions, represents a new direction in this project. It debuted in a solo exhibition I curated at the Rencontres d’Arles in Arles, France that took place from 4 July to 26 September 2021. It was also shown in an exhibition curated by Lotte Laub that took place from 14 September to 27 November that same year at Zilberman Gallery in Berlin, Germany. Working with the Malaya-related holdings of the Imperial War Museum’s archives, Sim placed prints and negatives on a lightbox and photographed them, a process that allowed her to simultaneously capture the verso and recto of each archival image in-camera. Her photographic transformations make transparent the mechanisms of meaning behind these artefacts, and reveal multiple layers of taxonomy in the colonial archive.","PeriodicalId":46080,"journal":{"name":"Inter-Asia Cultural Studies","volume":"24 1","pages":"723 - 735"},"PeriodicalIF":0.5,"publicationDate":"2023-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49525070","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-19DOI: 10.1080/14649373.2023.2221490
Rachel Leow
ABSTRACT This essay argues for the need to look beyond “diaspora” paradigms of global Chinese historical experience, and that we may need different metaphors in order to do so. Examining the little-known history of the mass deportation of Chinese colonial subjects from Malaya to China during the Malayan Emergency (1948–60), it reflects empirically on why cases like these necessitate more sensitive approaches to global Chinese experiences which resist the language of race, ancestry, lineage, homelands and origins, and attend instead to history and historical processes: to the silences of the archive and hegemonies which produce racial essentialization; to specificities of place, space and scale; and to rupture, immobility and refusal. It calls instead for the discernment of diaspora’s historically constituted horizons—and a historically grounded appreciation of what lies beyond them.
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Pub Date : 2023-07-19DOI: 10.1080/14649373.2023.2221494
Ying Ruo Show
ABSTRACT Chinese kinship, the basis and vital force of Chinese societies, is defined by patrilineal descent; thus, it has an agnatic character. The Chinese kinship system was brought to Southeast Asia by Chinese communities in their various diasporic trajectories. Its patriarchal norms have been maintained through various social institutions, under which women were generally peripheral. This article utilizes new materials garnered from fieldwork on women’s temples in Singapore to demonstrate how unmarried, widowed, and unattached Chinese women organized themselves and their networks through matricentric religious establishments. Further, they reconfigured, rebuilt, and reorganized their kinships based on religious lineages, dialect groups, and mutual interests rather than blood. Through providing empirical insights into the gendering and religionizing of Chinese kinships in Southeast Asia, this article seeks to address the persistent male bias in studies of Chinese kinship, arguing for the need to consider non-normative family units that center around women and female religious leadership. Many of the religious women concerned were associated with Buddhism in some way; therefore, this article suggests that Buddhist “families” on the ground do not necessarily comply with traditional Buddhist monastic orders. Rather, they have fluid dispositions and diversified natures. The ambivalence that characterized these local forms of Chinese Buddhism enabled women to navigate and negotiate their multiple socioreligious identities and create their own spiritual homes in male-centered Chinese diaspora communities in Southeast Asia.
{"title":"Fluid motherhood: gender, Chinese religions, and kinship maneuvers in the Buddhist women’s Southern Sea diaspora (1880–1960)","authors":"Ying Ruo Show","doi":"10.1080/14649373.2023.2221494","DOIUrl":"https://doi.org/10.1080/14649373.2023.2221494","url":null,"abstract":"ABSTRACT Chinese kinship, the basis and vital force of Chinese societies, is defined by patrilineal descent; thus, it has an agnatic character. The Chinese kinship system was brought to Southeast Asia by Chinese communities in their various diasporic trajectories. Its patriarchal norms have been maintained through various social institutions, under which women were generally peripheral. This article utilizes new materials garnered from fieldwork on women’s temples in Singapore to demonstrate how unmarried, widowed, and unattached Chinese women organized themselves and their networks through matricentric religious establishments. Further, they reconfigured, rebuilt, and reorganized their kinships based on religious lineages, dialect groups, and mutual interests rather than blood. Through providing empirical insights into the gendering and religionizing of Chinese kinships in Southeast Asia, this article seeks to address the persistent male bias in studies of Chinese kinship, arguing for the need to consider non-normative family units that center around women and female religious leadership. Many of the religious women concerned were associated with Buddhism in some way; therefore, this article suggests that Buddhist “families” on the ground do not necessarily comply with traditional Buddhist monastic orders. Rather, they have fluid dispositions and diversified natures. The ambivalence that characterized these local forms of Chinese Buddhism enabled women to navigate and negotiate their multiple socioreligious identities and create their own spiritual homes in male-centered Chinese diaspora communities in Southeast Asia.","PeriodicalId":46080,"journal":{"name":"Inter-Asia Cultural Studies","volume":"24 1","pages":"643 - 661"},"PeriodicalIF":0.5,"publicationDate":"2023-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42431207","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-19DOI: 10.1080/14649373.2023.2221499
Taomo Zhou
ABSTRACT In 1973, four cows and one bull were shipped to Guangming Farm, an agricultural production base for China to supply fresh produce to British Hong Kong. The cattle’s human caretakers included Malayan, Indonesian, and Vietnamese Chinese expelled from Southeast Asia due to local ethnonationalist policies. In the late 1970s and early 1980s, Guangming was a state-directed productive space with prominent features of the planned economy, ironically installed when the rest of Shenzhen and China was embarking on market reform. The reform of Guangming Farm lagged the marketization in Shenzhen and did not begin in earnest until the early 2000s. This essay explains how the delay in reform ultimately served the state’s interests. The People’s Republic of China mobilized Southeast Asian refugee labor to grow international trade and expand state capital. In this process, the diasporic Chinese became, simultaneously, the agents and targets of Deng Xiaoping’s reform.
{"title":"Dairy and diaspora: postponed reform on the guangming overseas Chinese farm of Shenzhen","authors":"Taomo Zhou","doi":"10.1080/14649373.2023.2221499","DOIUrl":"https://doi.org/10.1080/14649373.2023.2221499","url":null,"abstract":"ABSTRACT In 1973, four cows and one bull were shipped to Guangming Farm, an agricultural production base for China to supply fresh produce to British Hong Kong. The cattle’s human caretakers included Malayan, Indonesian, and Vietnamese Chinese expelled from Southeast Asia due to local ethnonationalist policies. In the late 1970s and early 1980s, Guangming was a state-directed productive space with prominent features of the planned economy, ironically installed when the rest of Shenzhen and China was embarking on market reform. The reform of Guangming Farm lagged the marketization in Shenzhen and did not begin in earnest until the early 2000s. This essay explains how the delay in reform ultimately served the state’s interests. The People’s Republic of China mobilized Southeast Asian refugee labor to grow international trade and expand state capital. In this process, the diasporic Chinese became, simultaneously, the agents and targets of Deng Xiaoping’s reform.","PeriodicalId":46080,"journal":{"name":"Inter-Asia Cultural Studies","volume":"24 1","pages":"708 - 722"},"PeriodicalIF":0.5,"publicationDate":"2023-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46097983","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-19DOI: 10.1080/14649373.2023.2221489
Ying Xin Show, Siew-Min Sai
,
,
{"title":"Reassessing the Chinese diaspora from the South: history, culture and narrative","authors":"Ying Xin Show, Siew-Min Sai","doi":"10.1080/14649373.2023.2221489","DOIUrl":"https://doi.org/10.1080/14649373.2023.2221489","url":null,"abstract":",","PeriodicalId":46080,"journal":{"name":"Inter-Asia Cultural Studies","volume":"24 1","pages":"577 - 584"},"PeriodicalIF":0.5,"publicationDate":"2023-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49296453","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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