Pub Date : 2024-10-18eCollection Date: 2024-01-01DOI: 10.1080/14672715.2024.2414376
William Jamieson
Over the last sixty ears, Singapore has expanded its land footprint over twenty-five percent by reclaiming land from the sea. Its outsized demand for sand to resource these projects has rendered regional sand markets precarious, and successive countries have banned sand exports to Singapore. Nevertheless, the Singapore government has committed to spending $SG one billion (US$ 767 million) a year until 2100 to mitigate sea level rise. While this includes a range of strategies, from improving drainage infrastructure to exploring adaptive solutions, in the main this involves reclaiming vast amounts of land from the sea to act as a bulwark against rising tides. These plans for resilience will be examined through the spectre of Long Island, a proposed project that will act as a barrier against sea level rise and incorporate nature-based solutions that are emblematic of resilience fetishism, all the while obscuring the more foundational element of this resilience, which is sand that will be obtained through granular arbitrage.
{"title":"Reclaiming Resilience Through Granular Arbitrage: Anticipating Sea Level Rise in Singapore.","authors":"William Jamieson","doi":"10.1080/14672715.2024.2414376","DOIUrl":"10.1080/14672715.2024.2414376","url":null,"abstract":"<p><p>Over the last sixty ears, Singapore has expanded its land footprint over twenty-five percent by reclaiming land from the sea. Its outsized demand for sand to resource these projects has rendered regional sand markets precarious, and successive countries have banned sand exports to Singapore. Nevertheless, the Singapore government has committed to spending $SG one billion (US$ 767 million) a year until 2100 to mitigate sea level rise. While this includes a range of strategies, from improving drainage infrastructure to exploring adaptive solutions, in the main this involves reclaiming vast amounts of land from the sea to act as a bulwark against rising tides. These plans for resilience will be examined through the spectre of Long Island, a proposed project that will act as a barrier against sea level rise and incorporate nature-based solutions that are emblematic of resilience fetishism, all the while obscuring the more foundational element of this resilience, which is sand that will be obtained through granular arbitrage.</p>","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"56 4","pages":"555-575"},"PeriodicalIF":1.7,"publicationDate":"2024-10-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC11601044/pdf/","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142751936","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-08DOI: 10.1080/14672715.2023.2295917
Vatthana Pholsena, Suriya Khamwan
{"title":"A “Forgotten” Massacre: The Battle of Thakhek in Laos, 1946","authors":"Vatthana Pholsena, Suriya Khamwan","doi":"10.1080/14672715.2023.2295917","DOIUrl":"https://doi.org/10.1080/14672715.2023.2295917","url":null,"abstract":"","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"22 11","pages":""},"PeriodicalIF":2.6,"publicationDate":"2024-01-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139445545","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-06DOI: 10.1080/14672715.2024.2301719
Geger Riyanto
{"title":"From Bizarre Encounters to Native Strangeness: Indigenous Otherness and Insider-Outsider Interactions in Indonesia","authors":"Geger Riyanto","doi":"10.1080/14672715.2024.2301719","DOIUrl":"https://doi.org/10.1080/14672715.2024.2301719","url":null,"abstract":"","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"21 2","pages":""},"PeriodicalIF":2.6,"publicationDate":"2024-01-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139380739","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-16DOI: 10.1080/14672715.2023.2278046
Karen Heikkilä, Anthony Williams-Hunt
{"title":"Forest Reserves as Frontiers of Indigeneity: Semai Orang Asli Investments of Work, Cultural Use and Identity in the Bukit Tapah Forest Reserve","authors":"Karen Heikkilä, Anthony Williams-Hunt","doi":"10.1080/14672715.2023.2278046","DOIUrl":"https://doi.org/10.1080/14672715.2023.2278046","url":null,"abstract":"","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"28 13","pages":""},"PeriodicalIF":2.6,"publicationDate":"2023-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139269858","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-16DOI: 10.1080/14672715.2023.2283003
Dolly Daftary
{"title":"Hindutva, OBCs and Koli Selfhood in Western and Central India","authors":"Dolly Daftary","doi":"10.1080/14672715.2023.2283003","DOIUrl":"https://doi.org/10.1080/14672715.2023.2283003","url":null,"abstract":"","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"11 7","pages":""},"PeriodicalIF":2.6,"publicationDate":"2023-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139268667","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-03DOI: 10.1080/14672715.2023.2272736
Tessa D. Toumbourou, Wolfram H. Dressler
Across Southeast Asia’s extractive frontier, Indigenous people increasingly negotiate an influx of nonstate actors pushing partnerships and projects to steer livelihoods away from extractivism and toward forest conservation. Yet, NGOs and their donors often struggle to grasp Indigenous peoples’ changing needs and expectations that may prioritize sustaining an income, often via the promises extractive industries propose, over preserving fragmented forests for posterity. This paper examines three interventions by conservation NGOs in East Kalimantan, Indonesia, which leveraged custom (adat) and “alternative” livelihoods through territorial practices to dissuade a Dayak Modang community from releasing ancestral lands for palm oil plantations and coal mines. Drawing on the state’s definition of adat to demarcate Modang territory, NGOs and some Modang engaged in counter-mapping and livelihood initiatives as hopeful expressions of indigeneity and making a living through acts of territorialization. We explore how NGO territorial practices unfolded as simplified spatial expressions that leveraged adat identity, enclosures, and livelihoods, neglecting the contemporary realities of living in a fragmented forest frontier. Although NGO-Modang strategies temporarily slowed dispossession and deforestation, their misaligned livelihood and conservation programs may have reinforced social differentiation between and across Dayak and migrant groups to ultimately facilitate extraction’s expansion.
{"title":"The Politics of Misalignment: NGO Livelihood Interventions and Exclusionary Land Claims in an Indonesian Oil Palm Enclave","authors":"Tessa D. Toumbourou, Wolfram H. Dressler","doi":"10.1080/14672715.2023.2272736","DOIUrl":"https://doi.org/10.1080/14672715.2023.2272736","url":null,"abstract":"Across Southeast Asia’s extractive frontier, Indigenous people increasingly negotiate an influx of nonstate actors pushing partnerships and projects to steer livelihoods away from extractivism and toward forest conservation. Yet, NGOs and their donors often struggle to grasp Indigenous peoples’ changing needs and expectations that may prioritize sustaining an income, often via the promises extractive industries propose, over preserving fragmented forests for posterity. This paper examines three interventions by conservation NGOs in East Kalimantan, Indonesia, which leveraged custom (adat) and “alternative” livelihoods through territorial practices to dissuade a Dayak Modang community from releasing ancestral lands for palm oil plantations and coal mines. Drawing on the state’s definition of adat to demarcate Modang territory, NGOs and some Modang engaged in counter-mapping and livelihood initiatives as hopeful expressions of indigeneity and making a living through acts of territorialization. We explore how NGO territorial practices unfolded as simplified spatial expressions that leveraged adat identity, enclosures, and livelihoods, neglecting the contemporary realities of living in a fragmented forest frontier. Although NGO-Modang strategies temporarily slowed dispossession and deforestation, their misaligned livelihood and conservation programs may have reinforced social differentiation between and across Dayak and migrant groups to ultimately facilitate extraction’s expansion.","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"30 34","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135818596","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-29DOI: 10.1080/14672715.2023.2272158
Duncan McCargo, Chanintira na Thalang
{"title":"The Patani Malay Dilemma: The 2023 Electoral Landscape in Thailand’s Deep South","authors":"Duncan McCargo, Chanintira na Thalang","doi":"10.1080/14672715.2023.2272158","DOIUrl":"https://doi.org/10.1080/14672715.2023.2272158","url":null,"abstract":"","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"24 4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136157073","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-27DOI: 10.1080/14672715.2023.2268104
Ivan Franceschini, Ling Li, Mark Bo
ABSTRACTIn the past few years, the online scam industry has undergone seismic changes. After emerging in Taiwan and mainland China in the 1990s, in the 2010s scam operations began to relocate servers and offices to Southeast Asia, especially Cambodia and the Philippines. While initially the majority of operations were small-scale and largely hosted in apartments, villas, and hotel rooms, in the second half of the decade they began to assume industrial dimensions, coalescing into bigger walled compounds often hosting dozens of companies, many staffed by workers held against their will and forced to perform scams. Drawing from extensive fieldwork and a set of in-depth interviews conducted with survivors of scam compounds in Cambodia, Myanmar, and Laos, this paper offers the first in-depth examination of the political economy of Southeast Asia’s scam industry, arguing that these operations should be framed as part of compound capitalism, a new manifestation of predatory capital.KEYWORDS: ChinaSoutheast Asiaonline scam industrylabor rightsorganized crime Disclosure statementNo potential conflict of interest was reported by the authors.AcknowledgementsThe authors wish to thank Sijia Zhong for her valuable help with this research, as well as Christian Sorace, Nicholas Loubere, and Diego Gullotta for their feedback on earlier drafts of the article.Notes1 Tan and Jia Citation2022; Zhuang Citation2010.2 Chang Citation2014; Zhuang and Ma Citation2021.3 Cambodia News English Citation2021a.4 Cambodia News English Citation2021b.5 Venzon Citation2023.6 Embassy of the People’s Republic of China in the Republic of the Philippines Citation2022.7 Casayuran Citation2023.8 Turton and Chheng Citation2017.9 Xinhua Citation2019.10 Manabat Citation2023.11 Senate of the Philippines Citation2023.12 The picture is further blurred by the fact that the Cambodian government generally refers to all illegal online activity as online gambling.13 Interpol Citation2023.14 Stevenson Citation2023.15 Ding Citation2023.16 OHCHR Citation2023.17 See, for instance, Zhang and Chin Citation2003; Zhang Citation2008; Chin and Zhang Citation2015; Lhomme et al. Citation2021; van Uhm and Wong Citation2021.18 The online scam industry has been absent from mainstream discussions of modern slavery until very recently. For instance, a prominent report on modern slavery released by the International Labor Organization (ILO) entitled Walk Free, and a September 2022 report by the International Organization for Migration do not mention scam compounds (see ILO et al. Citation2022). On the other hand, the release of the recent OHCHR report could be a sign that things are changing.19 Cyber Scam Monitor Citation2022.20 Southern and Kennedy Citation2022.21 These businesses collaborate with outside groups such as social media influencers, brokers, and human traffickers, to entice and facilitate individuals’ entrance into the compound, but this aspect of their operations is outside the purview of this paper, w
在过去的几年里,网络诈骗行业发生了翻天覆地的变化。在20世纪90年代出现在台湾和中国大陆之后,在2010年代,诈骗活动开始将服务器和办公室转移到东南亚,特别是柬埔寨和菲律宾。虽然最初大多数的经营都是小规模的,主要是在公寓、别墅和酒店房间里进行的,但在这十年的后半段,它们开始具有工业规模,合并成更大的围墙,通常有几十家公司,许多员工都是违背他们的意愿,被迫进行诈骗的。通过广泛的实地调查和对柬埔寨、缅甸和老挝诈骗集团幸存者进行的一系列深入访谈,本文首次对东南亚诈骗行业的政治经济学进行了深入研究,认为这些活动应被视为复合资本主义的一部分,这是掠夺性资本的一种新表现形式。关键词:中国东南亚网络诈骗行业劳工权利有组织犯罪披露声明作者未发现潜在利益冲突。作者要感谢钟思嘉对这项研究的宝贵帮助,以及Christian Sorace、Nicholas Loubere和Diego Gullotta对文章早期草稿的反馈。[1]谭、贾;庄引文2010.2;常引文2014;柬埔寨新闻英文引文20121a .4柬埔寨新闻英文引文2021b.5中文:中华人民共和国驻菲律宾共和国大使馆柬埔寨政府将所有非法网络活动统称为网络赌博,这一事实使情况更加模糊国际刑警组织引文2023.14史蒂文森引文2023.16人权高专办引文2023.17参见,例如,张和秦引文2003;张Citation2008;中国科学院学报(英文版);Lhomme等人。Citation2021;直到最近,网络诈骗行业才出现在关于现代奴隶制的主流讨论中。例如,国际劳工组织(ILO)发布的一份关于现代奴隶制的著名报告《自由行走》(Walk Free),以及国际移民组织(International Organization For Migration) 2022年9月的一份报告都没有提到诈骗化合物(见ILO等人)。Citation2022)。另一方面,人权高专办最近发布的报告可能表明情况正在发生变化这些企业与外部团体合作,如社交媒体影响者、经纪人和人贩子,以引诱和促进个人进入大院,但这方面的操作超出了本文的范围,而是关注这些实体的内部组织。我们将在即将出版的书中详细讨论这些外部联系(见Franceschini et al.)。Citationforthcoming) 22例如,Keeton-Olsen和Nguyen Citation2022.23加拉格尔Citation2023b.34Das和McIntyre引用Franceschini引用Ong引用Slobodian引用这个名字是对中文“菠菜”(bocai)的一个游戏,它是赌博(bocai)的同音字塔和克拉普引文2020;Cheng Citation2022.40 Smith Citation2003, 333.41 Crush Citation1994, 302.42 Bezuidenhout and Buhlungu Citation2011, 244.43 Van Onselen Citation1976;粉碎Citation1994;《中国科学院学报》2011;Bezuidenhout和Buhlungu Citation2011, 23845 Chris Smith和Pun Ngai引用南非复合劳动制度作为这种安排的理想先驱之一,同时也小心翼翼地指出了两者的区别,因为南非黑人工人的采矿复合物更具强制性,以及“种族化,殖民化,男性化和因素限制-容纳工人靠近钻石和金矿所在的地方。”参见Smith and Smith Citation2007, 30.47同上,29.48关于这一点,参见Andreas Citation2019;Franceschini and Sorace Citation2022.49参见Fei Citation2020;蒙逊2009;李Citation2017;Driessen Citation2019;彭2022.50,费,引文,2020,15。 伊万·弗朗切斯基尼(Ivan Franceschini)强调,早在西哈努克成为网络诈骗中心之前,这种劳动力的空间组织就主宰了这座城市的建筑工地。例如,麦肯齐·沃克(McKenzie Wark)生动地写道:“在这些最近的故事中,潜伏着多么恶心和可怕的力量,与其说是吃身体,不如说是吃大脑。这种结合有两种方式:要么你的思想被抹去,你的身体成为另一个思想的载体;否则你的思想就会屈从于另一种力量的意志。不管怎样,你的思想不是你自己的。感觉像是邪恶的接管。但如果这不仅仅是一次接管,而是一种全新的阶级关系呢?”55 . [c] [c]; [c]; [c]这是一个绝望的掠夺循环,在两端都被利用,这种动态类似于南希·弗雷泽在《食人资本主义》(Citation2022)中描述的食人蛇吃自己的尾巴58 .“网络奴隶”这个绰号在其他情况下也有使用——例如,记者Geoff White (Citation2022)用它来指代朝鲜黑客——但这个词现在主要与在网络诈骗行业中被迫劳动的人联系在一起由于篇幅限制,在本文中,我们没有详细研究复合资本主义的第四个组成部分,即驱使许多这些工人进入骗局化合物的绝望。我们在即将出版的书中详细讨论了这方面的内容。作者简介ivan Franceschini是博茨瓦纳大学中国研究高级讲师。他目前的研究重点是从柬埔寨的角度来研究全球中国。他是《中国制造》杂志和《人民全球中国地图》/《全球中国脉动》的创始人和联合编辑。他的最新著作包括新疆零年(澳大利亚国立大学出版社,2022年),无产阶级中国:一个世纪的中国劳工(Verso出版社,2022年)和全球中国作为方法(剑桥大学出版社,2022年)。他与托马索·法钦(Tommaso Facchin)共同执导了纪录片《梦工厂中国》(2011)和《博拉梅:工厂里的幽灵》(2021)。李丽玲,威尼斯Ca’Foscari大学博士研究生,人文研究咨询公司项目经理,利物浦大学国际奴隶制研究中心东南亚和东亚区域顾问。自2022年初以来,她一直与柬埔寨诈骗集团的幸存者密切接触,与当地和国际民间社会组织互动,为他们提供救济和遣返。博马克是一名公民社会实践者,他与当地的公民社会合作伙伴在全球范围内监督和倡导中国海外项目改善环境和社会实践。他发表了大量关于中国全球金融和投资的趋势、影响和监管的文章,特别是在土地、自然资源权利和环境方面。
{"title":"Compound Capitalism: A Political Economy of Southeast Asia’s Online Scam Operations","authors":"Ivan Franceschini, Ling Li, Mark Bo","doi":"10.1080/14672715.2023.2268104","DOIUrl":"https://doi.org/10.1080/14672715.2023.2268104","url":null,"abstract":"ABSTRACTIn the past few years, the online scam industry has undergone seismic changes. After emerging in Taiwan and mainland China in the 1990s, in the 2010s scam operations began to relocate servers and offices to Southeast Asia, especially Cambodia and the Philippines. While initially the majority of operations were small-scale and largely hosted in apartments, villas, and hotel rooms, in the second half of the decade they began to assume industrial dimensions, coalescing into bigger walled compounds often hosting dozens of companies, many staffed by workers held against their will and forced to perform scams. Drawing from extensive fieldwork and a set of in-depth interviews conducted with survivors of scam compounds in Cambodia, Myanmar, and Laos, this paper offers the first in-depth examination of the political economy of Southeast Asia’s scam industry, arguing that these operations should be framed as part of compound capitalism, a new manifestation of predatory capital.KEYWORDS: ChinaSoutheast Asiaonline scam industrylabor rightsorganized crime Disclosure statementNo potential conflict of interest was reported by the authors.AcknowledgementsThe authors wish to thank Sijia Zhong for her valuable help with this research, as well as Christian Sorace, Nicholas Loubere, and Diego Gullotta for their feedback on earlier drafts of the article.Notes1 Tan and Jia Citation2022; Zhuang Citation2010.2 Chang Citation2014; Zhuang and Ma Citation2021.3 Cambodia News English Citation2021a.4 Cambodia News English Citation2021b.5 Venzon Citation2023.6 Embassy of the People’s Republic of China in the Republic of the Philippines Citation2022.7 Casayuran Citation2023.8 Turton and Chheng Citation2017.9 Xinhua Citation2019.10 Manabat Citation2023.11 Senate of the Philippines Citation2023.12 The picture is further blurred by the fact that the Cambodian government generally refers to all illegal online activity as online gambling.13 Interpol Citation2023.14 Stevenson Citation2023.15 Ding Citation2023.16 OHCHR Citation2023.17 See, for instance, Zhang and Chin Citation2003; Zhang Citation2008; Chin and Zhang Citation2015; Lhomme et al. Citation2021; van Uhm and Wong Citation2021.18 The online scam industry has been absent from mainstream discussions of modern slavery until very recently. For instance, a prominent report on modern slavery released by the International Labor Organization (ILO) entitled Walk Free, and a September 2022 report by the International Organization for Migration do not mention scam compounds (see ILO et al. Citation2022). On the other hand, the release of the recent OHCHR report could be a sign that things are changing.19 Cyber Scam Monitor Citation2022.20 Southern and Kennedy Citation2022.21 These businesses collaborate with outside groups such as social media influencers, brokers, and human traffickers, to entice and facilitate individuals’ entrance into the compound, but this aspect of their operations is outside the purview of this paper, w","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"10 2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136234017","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-23DOI: 10.1080/14672715.2023.2271009
Anna Iskra
ABSTRACTThis study examines how India – both as a modern nation-state and a symbolic geography – is digested by Chinese self-cultivators to negotiate their belonging in China’s spiritual nationhood, defined as the landscape of belief that corresponds to the geo-body of the nation-state. It follows the practitioners of Oneness (Heyi), one of the most popular Indian new religious movements in China today, for whom such negotiations are riddled with tensions. While Oneness practitioners align themselves with political orthodoxy disseminated by the Chinese Communist Party (CCP), emphasizing China’s special role as a spiritual leader for humanity, they engage in quasi-religious heterodox practices, risking being labeled an “evil cult” (xie jiao). These frictions occur at the junction of two contrasting notions of spiritual nationhood, one derived from lingxing (spirituality) and the other from jingshen, a secularized notion of spirit that situates the CCP as the sacred center of the polity.KEYWORDS: spiritualitynationalismutopianismspiritual civilizationPan-Asianism AcknowledgementsI would like to express my gratitude to the contributors to the project BRINFAITH. (“Infrastructures of Faith: Religious Mobilities on the Belt and Road”), especially Professor David A. Palmer (PI) for generous support and feedback on this study. I also thank the two anonymous reviewers and the editor for their thoughtful critiques and comments on earlier versions of this manuscript.Notes1 All names of research participants as well as seminars in China they organized or took part in have been changed to protect their anonymity.2 Rather than the Judeo-Christian understanding of “spiritual,” the meaning of such leadership aligns with the term jingshen and the history of sacralizing the state and, later, the Communist Party in China.3 Wielander Citation2017.4 Srinivas Citation2008, 5.5 Palmer, Katz, and Wang Citation2011.6 Platt Citation2012, xxiii.7 Duara Citation2001.8 Billioud Citation2020.9 Palmer Citation2007.10 Osho, also known as or Bhagwan Shri Rajneesh (1931–1990) was an Indian spiritual leader and a transnational New Age celebrity, known for his critique of institutionalized religion and his progressive approach to sexuality. In 1971, he funded an ashram in Pune, India that still operates. From 1981 until 1985 he relocated to the United States, where he started a commune in Antelope, Oregon. He was ultimately deported to India when his movement was investigated for multiple felonies that included attempted murder, drug smuggling, and arson. See Urban Citation2015.11 The Brahma Kumaris World Spiritual University is a new religious movement founded and funded by Lekhraj Khubchand Kirpalani (1884–1969). It originated in the 1930s in in Hyderabad, Sindh (present-day Pakistan). In 1950, following the partition of India, Brahma Kumaris was relocated to Mount Abu, Rajasthan. The movement disseminates millenarian teachings and highlights the importance of meditation as the p
在中国官方文件中,“邪教”一词被翻译成英文为“邪教”或“邪教”。这种措辞的选择是经过深思熟虑的,因为它意在将共产党铲除邪教的努力与国际反邪教运动联系起来。这些联系是通过专门研究“淫交”的中国学者的努力建立起来的。这些学者,通常是共产党员,促进美国和欧洲经典反邪教出版物的翻译,并邀请专家和反邪教人士到中国。然而,“谢角”一词有一段独特的历史,可以追溯到明代。更准确的英文翻译是“异端教义”。从明朝开始,由于政治和宗教原因,中国政府编制了一系列被认为是解教的教义。例如,基督教在1725年被归类为非正统,由于欧洲帝国主义者的压力,这个标签在1842年被取消。共和党和共产党政府在反对各种他们认为是政治威胁的千禧年运动时,采用了“解教”一词。随着20世纪90年代对法轮功的迫害,这个词变得特别流行(见Introvigne 2023)我遵循Massimo Introvigne(2023)将该组织的中文名称(Zhongguo Fan Xie Jiao Xiehui)翻译为“中国反协”。我这样做是为了强调谢教的独特历史和意义,这不能完全用英语术语“cult”来概括。要了解更多的细节,请参阅上面的脚注环球时报Citation2020a, Citation2020b, Citation2020c.33雅虎新闻引用2019。该帖子可能指的是宗教运动Dera Sacha Sauda的领导人Gurmeet Ram Rahim Singh,他在2017年因强奸两名女性追随者而被判处20年监禁,一年后被判谋杀罪并被判处终身监禁。参见Nagarkoti Citation2019.34 Global Times Citation2019.35 Iskra Citation2022.36 Global Times Citation2019.37参见脚注33 .38中国谢姣王忠Citation2019.39 Urban Citation2015, 2.40 Iskra Citation2022.41陈邵Citation2019, 61.42志Citation1998.43 Iskra Citation2022.44 Urban Citation2015, 78.45姚Citation2012.46梁Citation2012.47环球时报Citation2020b.48这句话最初出现在1942年发表在《亚洲杂志》上的一篇文章《印度是我们伟大的老师》(Hu Citation1942,转载于Chou and Hu Citation2013, 187)。在这篇文章中,胡适实际上从积极的角度描绘了中国对印度的“文化债务”。然而,从那时起,他的话经常与他在1937年早期关于中国文化“印度化”的有害影响的讨论(例如,参见Sheel Citation2014)联系在一起(Hu Citation1937,再版于Chou和Hu Citation2013, 147-163)。这可能是因为在胡的文章《审视中国的问题》(Zhongguo weni de yi ge zhencha)中出现了类似的中文陈述,翻译为“印度不是派遣士兵,而是派遣一些传教士在文化上征服中国”(胡1932)Sheel Citation2014.51 Hu Citation1937,转载于Chou(编)和Hu Citation2013, 47-163.52 Sen和Tsui Citation2021.53 Cheng Citation2020.54 Sarao Citation2002.55 Sen Citation2003.56 Forte Citation1985.57 Sen Citation2017.58 Mangalagiri Citation2023.59 Murthy Citation2011.60 Kang Citation1981, 496.61 Mangalagiri Citation2023, 39.62 Karl Citation2002.63 Mangalagiri Citation2023.64 Ciaudo Citation2020, 140.65 Gvili Citation2022.66 Gvili Citation2022,9.67 Van der Veer Citation2014.68 Das Citation2005.69 Mangalagiri Citation2023, 9.70 Gvili Citation2022, 71.71 Hay Citation1970, 101.72 Nasser Citation2022.73 Yan Citation2022, 67.74 Yan Citation2022.75 Sheel Citation2007.76 Sen Citation2021, 380.77 Mangalagiri和Sen 2022.78 Sen Citation2021.79 Cf. Duara Citation2021;Van der Veer Citation2016.80 Van der Veer Citation2009, 5.81 Van der Veer Citation2014, 41.82 Van der Veer Citation2007;Citation2009;Citation2014。最近,《Gvili Citation2022.83, Chau Citation2006.84》中讨论了中印比较背景下的“灵性”这一成语,虽然不是一个关键概念,但这反映了中国的一句流行谚语:“每个人都扫自己门前的雪,不关心别人瓷砖上的霜”(葛仁子sao men qian xue, mo guan ta ren was hang shuang),意思是不关心别人的事。这句话出自明代剧作家张丰益所著的《齐氏子园园记》http://www.citation2008.89 / http://www.citation20120.90 /邓citation1983,208。 91 . 1997年成立了中央精神文明建设指导委员会,隶属于中国共产党中央委员会。它的工作与宣传思想工作领导小组平行、重叠。委员会与宣传部、教育部、国家新闻出版署和新华社密切合作(见Shambaugh Citation2007)Palmer and Winiger citation; 2019b;Kipnis Citation2006.93 Palmer and Winiger Citation2019b.94帕尔默和威尼格引文,2019b.96在中国,这种策略并非宗教和精神团体所独有。劳工和环保活动人士也参与了此类拨款(参见Chen Citation2023;Hansen and Liu, citation (citation). 2018).97曹南来(2012)将“老板基督徒”描述为一个基督教商人的精英群体,他们是温州地区独立教会发展背后的推动力量曹Citation2013b.101曹Citation2013a.102Penny Citation2012, 102.103 Penny Citation2012, 216 -217.104 Iskra, Wi
{"title":"Crafting Utopias for Spiritual Nationhood: Digested India in Contemporary Self-cultivation Practices in China","authors":"Anna Iskra","doi":"10.1080/14672715.2023.2271009","DOIUrl":"https://doi.org/10.1080/14672715.2023.2271009","url":null,"abstract":"ABSTRACTThis study examines how India – both as a modern nation-state and a symbolic geography – is digested by Chinese self-cultivators to negotiate their belonging in China’s spiritual nationhood, defined as the landscape of belief that corresponds to the geo-body of the nation-state. It follows the practitioners of Oneness (Heyi), one of the most popular Indian new religious movements in China today, for whom such negotiations are riddled with tensions. While Oneness practitioners align themselves with political orthodoxy disseminated by the Chinese Communist Party (CCP), emphasizing China’s special role as a spiritual leader for humanity, they engage in quasi-religious heterodox practices, risking being labeled an “evil cult” (xie jiao). These frictions occur at the junction of two contrasting notions of spiritual nationhood, one derived from lingxing (spirituality) and the other from jingshen, a secularized notion of spirit that situates the CCP as the sacred center of the polity.KEYWORDS: spiritualitynationalismutopianismspiritual civilizationPan-Asianism AcknowledgementsI would like to express my gratitude to the contributors to the project BRINFAITH. (“Infrastructures of Faith: Religious Mobilities on the Belt and Road”), especially Professor David A. Palmer (PI) for generous support and feedback on this study. I also thank the two anonymous reviewers and the editor for their thoughtful critiques and comments on earlier versions of this manuscript.Notes1 All names of research participants as well as seminars in China they organized or took part in have been changed to protect their anonymity.2 Rather than the Judeo-Christian understanding of “spiritual,” the meaning of such leadership aligns with the term jingshen and the history of sacralizing the state and, later, the Communist Party in China.3 Wielander Citation2017.4 Srinivas Citation2008, 5.5 Palmer, Katz, and Wang Citation2011.6 Platt Citation2012, xxiii.7 Duara Citation2001.8 Billioud Citation2020.9 Palmer Citation2007.10 Osho, also known as or Bhagwan Shri Rajneesh (1931–1990) was an Indian spiritual leader and a transnational New Age celebrity, known for his critique of institutionalized religion and his progressive approach to sexuality. In 1971, he funded an ashram in Pune, India that still operates. From 1981 until 1985 he relocated to the United States, where he started a commune in Antelope, Oregon. He was ultimately deported to India when his movement was investigated for multiple felonies that included attempted murder, drug smuggling, and arson. See Urban Citation2015.11 The Brahma Kumaris World Spiritual University is a new religious movement founded and funded by Lekhraj Khubchand Kirpalani (1884–1969). It originated in the 1930s in in Hyderabad, Sindh (present-day Pakistan). In 1950, following the partition of India, Brahma Kumaris was relocated to Mount Abu, Rajasthan. The movement disseminates millenarian teachings and highlights the importance of meditation as the p","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"17 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135412857","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-11DOI: 10.1080/14672715.2023.2265944
Javier Pang, Kaxton Siu
This study examines continuity and change in the lives of rural migrant gay men working in China’s state-owned enterprises (SOE) from an everyday life perspective. By examining their sexuality, migration histories, and heterosexual marriage experiences, this study contributes to sexuality and migration literature by exploring how rural-to-urban migrant gay men maintain their everyday homosexual intimacies in post-socialist China. It adds to the perspective that gay men’s perceptions, interpretations, and reactions to marriage and sexuality vary, due to their personal migration experiences. These findings also contribute to scholarly discussions of everyday life by providing a nuanced analysis of how spatial tactics are employed as forms of everyday resistance by gay men for maintaining their sexualities.
{"title":"Keeping A Distance: Changing Everyday Lives of Married Migrant Gay Men in China’s State-owned Enterprises","authors":"Javier Pang, Kaxton Siu","doi":"10.1080/14672715.2023.2265944","DOIUrl":"https://doi.org/10.1080/14672715.2023.2265944","url":null,"abstract":"This study examines continuity and change in the lives of rural migrant gay men working in China’s state-owned enterprises (SOE) from an everyday life perspective. By examining their sexuality, migration histories, and heterosexual marriage experiences, this study contributes to sexuality and migration literature by exploring how rural-to-urban migrant gay men maintain their everyday homosexual intimacies in post-socialist China. It adds to the perspective that gay men’s perceptions, interpretations, and reactions to marriage and sexuality vary, due to their personal migration experiences. These findings also contribute to scholarly discussions of everyday life by providing a nuanced analysis of how spatial tactics are employed as forms of everyday resistance by gay men for maintaining their sexualities.","PeriodicalId":46839,"journal":{"name":"Critical Asian Studies","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136208949","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}