Exceptions to Authoritarianism? Variegated sovereignty and ethno-nationalism in a Siberian resource frontier

This paper explores how the governance of culture and nationalism in Russia is far from uniform but rather, characterized by exceptions and diffuse sovereignty. It responds to a literature exploring the use of culture and identity in the Kremlin’s governing practices through the idiom of “exceptions to authoritarianism.” The dominant conception that culture is strictly instrumentalized by the Kremlin for regime legitimation and the maintenance of the so-called power vertikal is countered by anthropologically examining cultural institutions and identity politics in the Altai Republic. More specifically, the Gazprom-sponsored renovation of a museum celebrating Altaian indigenous culture is explored. This contribution highlights the agendas, interests, and players defining the culture-political fields of practice in authoritarianstates by analyzing how Gazprom enables the blossoming of indigenous cultural institutions. It repositions Gazprom, which successfully enabled a temporary exception to centrist policies, as a parastatal company, located between the global market and authoritarian state.     

Narrations of Shifting Maya Identities

Three anthropological ways of narrating the historical formation of Maya identity have recently been outlined in an article by Kay Warren on intergenerational struggles of Mayan families in Guatemala. According to the anti-racism scheme, Maya identity forms as a reaction to ethnic opposition. The cultural continuity approach treats identity formation as persistence that occurs in spite of ethnic oppression. The third, ' mestizaje ' school of thought argues that assimilation has eroded indigenous identity to the extent that it only makes sense to speak of an intermediary ladino (or mestizo ) category. Warren argues that the previous antagonism between ethnographic approaches has obscured the coexistence of these narrations in families, where discontinuity and rejection of traditional Maya identities interplay with continuity and revitalisation. In this paper, I compare the narrations of shifting identities in Guatemala to local representations of socio-cultural change in Yucutan. Based upon research in Oxkutzcab, I attempt to show how the interpretations of intergenerational changes in language, dress, and occupation relate to a set of local and regional events that evade the mutually exclusive meta-narratives of change.     

印尼华人信仰的多教混合与华人文化认同

印尼华人信仰多教混合,供奉多元神祇,呈现着一种重现世,重实用的色彩.这是中国民间宗教的多元取向特性在海外的延续,更是印尼华人主体意识的投射,是他们赖以进行文化身份定向的"经验".     

Culture,self, and“URI”: Anti-Americanism in contemporary South Korea

As a much debated phenomenon in contemporary South Korea, anti-Americanism has been seen primarily as a response to the perceived political and economic domination of the United States in Korean affairs. This article suggests that such a view, however, is incomplete without consideration of the cultural and psychological context in which contemporary discourses of cultural nationalism have arisen: specifically, an indigenous cultural psychology characterized by an emphasis onuri (“we”)—a collective sense of socially diffuse yet unified and homogenous selfhood. As one variety of contemporary national cultural discourse, anti-Americanism is a response to certain to certain unwelcome trends in cultural development that have already begun to undermine the collective sense of Korean selfhood, as reflected in part in Korean concern over the Western “cultural invasion,” and Korean critiques of American bias and arrogance in dealings with Korea. However, far from being a static concept concerned only with defensive protection of Korean identity,uri also reflects Korean concern for re-formulating national cultural identity in terms more accommodating to the outside. Ultimately, anti-Americanism needs to be seen in the context of a Korean cultural psychology, which posits the enduring value of a collectively defined selfhood as an alternative to the prevailing individualist representations of the West. Diane M. Hoffman is an anthropologist and independent scholar with research interests in contemporary Korean culture and Korean-American intercultural relations.     

Restoring a Lost Identity: Models of Education in Modern Islamic Thought

Education occupied a central position in modern Islamic thought. It aimed at purifying faith, but also at nurturing activism in the service of Islam and the community. Education was required to be holistic, strengthening both soul and body. It embraced all aspects of life and was conveyed by diverse means, ranging from communal involvement to political revolution. The broad scope of this education was impelled by the comprehensiveness of the Islamic religion, but also by the multifaceted nature of Westernization itself. The corrupting presence of hedonistic culture backed by indigenous regimes heightened the functional aspect of the pedagogic realm in Islamic discourse more than ever before. Re-education was perceived as the main lever for achieving cultural authenticity and as a core component of identity politics. The paper offers a contextualized reading of education in Islamic thought, an issue largely overlooked in the scholarly literature, which has focused more on socio-political aspects of the modern Islamic revival.     

Reconstructing Indigenous ethnicities: the Arapium and Jaraqui peoples of the lower Amazon, Brazil

In Latin America, indigenous identity claims among people not previously recognized as such by the state have become a key topic of anthropological and sociological research. Scholars have analyzed the motivations and political implications of this trend and the impacts of indigenous population's growth on national demographic indicators. However, little is known about how people claiming indigenous status constructs the meaning of their indigenous ethnicity. Drawing from sixty-four indepth interviews, focus-group analyses, and participant observation, this article explores the double process of identity construction: the reconstruction of the Arapium indigenous identity and the creation of the Jaraqui indigenous identity in Brazil's Lower Amazon. The findings reveal six themes that contribute to the embodiment of a definition of indigenous identity and the establishment of a discursive basis to claim recognition: sense of rootedness, historical memory, historical transformation, consciousness, social exclusion, and identity politics.     

融合与冲突--论海外华侨华人的认同

二战后,海外华侨华人社会经过几十年的变迁,在完成从"过客型"到"定居型"的转变后,因应政治身份的变化,在文化上也逐渐融人所在国社会.笔者认为海外华人的认同,主要是文化认同,目前还处在一个过渡时期,这一时期融合与冲突并行.同时,在全球化时代,存在加速认同与冲突的二律悖反的现象,即海外华侨华人的文化认同一方面有强化的趋势,另一方面,这一趋势则有可能导致潜在的冲突.     

The social relevance of knowledge: Science and the formation of modern Iran, 1910s–40s

Turkish area studies in the US developed in parallel with the diplomatic rapprochement between Turkey and the US after the Second World War. This article scrutinizes the relation between Turkish studies and American public diplomacy in Turkey with special emphasis on the latter. Unlike cultural programmes in Europe, which focused on satisfying intellectuals' taste for high culture, in Turkey the concentration of the cultural activities was on bureaucrats, educators and technical personnel. The article argues that this was because of a modernization approach and the priority given to the needs of US aid programmes. Following the revolutions in Asia, the programme was further oriented to strengthen the collaboration between Americans and the technocratic elites of Turkey.     

The Role of Protestant Missionaires in Mexico’s Indigenous Awakening

Protestantism has grown rapidly among Latin America’s indigenous population since the 1980s. Despite Protestantism’s attractiveness to indigenous people, the literature has historically regarded it as incompatible with indigenous culture. Recent scholarship has moved beyond this assertion, focusing instead on the complexities of conversion and the paradoxes associated with it. Most scholars now argue that Protestantism can be compatible with indigenous culture. It is unclear, however, how Protestant institutions came to have a compatible relationship with indigenous culture. Indeed, Protestant churches/clergy continue to eschew many of the practices associated with indigenous culture. In this paper I address this question by examining the work of Protestant missionaries. I choose missionaries as my point of analysis because they were crucial in establishing Protestantism in the region, and thus the base point from which it is defined, practiced, and altered. As a case study I examine mission work in Oaxaca, Mexico. I argue that missionaries have changed both their conversion strategies and tactics for dealing with indigenous traditions. These changes make it easier for indigenous people to convert to Protestantism without rejecting key parts of their culture, and in a few cases by even embracing it. I examine two conversion strategies—group targeting and church planting. I also analyze three tactics missionaries use to negotiate indigenous customs considered ‘pagan.’ I choose tequio, village fiestas, and language politics because they have historically been sources of conflict between converts and their Catholic neighbours.     

Ethnicity and the politics of heritage in Uzbekistan

The UNESCO office in Uzbekistan has been relatively successful in nominating cultural practices to The Representative List of the Intangible Cultural Heritage of Humanity. Selection for the List conveys prestige and draws international attention to local culture that is deemed of universal value. What is striking about the first successful nominations from Uzbekistan is that they point to the inseparability of Tajik and Uzbek culture, a touchy subject for both Uzbekistan and Tajikistan. In this article the author looks at how the politics of ethnic cultural heritage play out through these projects, highlighting the tensions between a rhetoric of diversity promoted both by UNESCO and by the official national ideology, and practices that demonstrate a more mundane, ethnically exclusive sense of national culture. Although ostensibly celebrating the rich diversity of Uzbekistan's national culture and eschewing the strict delineation of Tajik culture from Uzbek culture, the effect of UNESCO Intangible Cultural Heritage programmes is to perpetuate the occlusion of Tajik culture in Uzbekistan.     

Taiwan: National Identity and Democratization,by Alan M. Wachman

Abstract

How does the national identity problem affect the process of democratization? Is consensus on national identity a prerequisite for democratization? Alan Wachman writes about the most intractable problem in Taiwan and its implications for understanding democratization in general. He contends that previous studies suggesting the importance of a consensus on national identity for building a democratic system are inapplicable to Taiwan. From 1991 to 1993 Wachman interviewed prominent political figures and scholars of various backgrounds in Taiwan regarding five general questions: (I) Is it possible to distinguish between Chinese culture and Taiwanese culture? What are the sources of cultural identity for Taiwanese and Mainlanders? (2) How should we regard China in the present era? Is it a culture, a people, or a place? (3) To what degree is democracy compatible with Chinese culture? (4) How should the matter of Taiwan's political status be resolved? Is democracy a means or an end? (5) To what degree does the inability to resolve the matter of national identity impede the development of democracy in Taiwan?     

《日本文化基本法》的考察及其对中国的启示

日本立法实践表明,文化基本法重点发挥的是文化人权法与文化政策法的功能,厚植文化国力的根本在于全面提高＂人＂的文化艺术修养。中国文化政策存在稳定性不足、文化人权相对忽视及文化政绩化、功利化现象,亟待尽快制定文化基本法,就文化发展的基本理念、不同主体的权责义务及各项文化政策作出规定,以实现文化重要性教育,明确文化政策方向及保障文化人权,保证文化大发展大繁荣成为＂有源之水＂与＂有本之木＂。     

Beer and Skittles? Workers and Culture in Early Twentieth‐Century Germany

This paper begins by examining the cultural practices of the large workers' leisure organisations associated with German Social Democracy and asks whether these merely reproduced 'high' or 'bourgeois' culture or whether they contributed to a distinct cultural identity for their members. It concludes that, although much of the culture of these organisations was borrowed, it was not necessarily understood in the same way by workers as by middle-class Germans. Moreover these organisations remained separate from those of the German bourgeoisie and possessed distinctive core values, in particular that of solidarity. This difference was reinforced by the housing conditions of German workers, which obviated the possibility of a privatised and domestic leisure. However, this 'labour movement culture' had to compete both with other organised working-class cultures (of Catholics, Poles and workers in company clubs), with a 'culture of poverty' on the part of those in irregular employment and on low incomes, and with an increasingly commercial leisure industry. This 'labour movement' culture was also predominantly male.     

From Reflection to Refraction: Rethinking Paradigms of Cultural Interaction and Identity in Peru and Mexico

This article explores the construction and reworking of paradigms of culture contact and identity by social scientists and cultural critics in response to contradictory sociocultural experiences of modernity in Peru and Mexico. It seeks to do so in the context of calls made by the Peruvian critic Antonio Cornejo Polar for greater historicism and critical thinking about these, and the concern that this appeal has since generated in the field of Latin American Cultural Studies. Focusing first on the postcolonial, ideologically driven model of 'mestizaje', the article then traces continuities and discontinuities between it and latter–day thinking about cultural pluralism.     

全球化进程中的华人离散社群问题探讨

本文在回顾国内外学术研究的基础上,探讨了全球化进程中的族群离散及全球化与华人离散社群的关系问题,着重考察和分析了华人离散社群的文化内涵以及政治认同与文化认同的分合,揭示其本土化与跨国性的一些历史含义,指出在全球化多重语境下华人离散社群出现了认同的流离和转向。     

韩国文化认同和国家品牌

韩国政府在制定国家品牌形象战略的过程中,缺乏对国家品牌哲学和韩国文化美学的真诚反省。本文将探讨通过确立文化认同建立韩国国家品牌这一课题。为此,笔者将从三方面进行论述:第一,考察传统文化和国家认同的相互关系;第二,讨论关于对传统文化的再认识和将传统文化的哲学和美学符号化的方案;第三,讨论关于通过传统文化和韩流的融合提升国家品牌的方案。     

Islam in Kazakhstan: a survey of contemporary trends and sources of securitization

This essay examines the nature of Islam in Kazakhstan and its role in contemporary Kazakh society and politics. It highlights the unique place of Islam in the social and individual experiences of Kazakhs who see Islamic religion as a ‘way of life’, and illuminates several interrelated qualities of the Kazakh religion, such as a strong association of religious identity with ethnic identity of Kazakhs, interpenetration of religious canons with indigenous traditions and a growing tendency toward ‘individualization’ and ‘intimization’ of Islam. Another goal of the paper is to shed light on the worrisome process of the securitization of Islam. The latter phenomenon refers to a discursive practice of presenting Islam as a threat to Kazakhstan despite the prevalence of ‘moderate’ and apolitical manifestations of Islam in the republic. The study documents political interests surrounding securitization of Islam and the context which made the invocation of security in relation to Islam possible.     

Hegemony and the politics of culture and identity in Thailand

Abstract

This article argues that the establishment of the Ministry of Culture in Thailand needs to be understood in a broadly historical perspective that relates to the role of culture in hegemonic strategies of the state. It presents an overview of broadly defined culture policy in Thailand from the 1930s before moving to a more detailed discussion of the period from the 1980s to the present. The principle contention, developed in the second half of the article, is that the current policies of Thailand's Ministry of Culture, and its role in hegemonic identity production, can only be understood by taking account of the variety of factors that shaped the Ministry's emergence. These factors include the influence of international development agencies, strategies of appropriation by the Thai state, and the role of progressive forces within Thailand that seek political and cultural reform. The circumstances under which the Ministry was formed have made it a site of contestation between conservative royalist-nationalist perspectives on Thai national identity and progressive localist and international understandings of Thai national identity.     

Ethnicity and capital: Changing relations between China and Southeast Asia

This article seeks to debunk the persistent myth of an ethnically-based Chinese capitalism and the culturalist view of an “economic miracle” created by Asians of Chinese descent. This myth claims that Chinese entrepreneurs constitute a closed category with homogenous ethnic attributes and cultural values that have enabled them to achieve economic success. This article disputes such primordialist views and proposes an alternative analysis of the cultural economy of regionalisation and constructions of Chineseness. It deconstructs the politics of culture and identity, and argues for the need to analyse Southeast Asian Chinese entrepreneurship within specific historical, geographical, economic, political and socio-cultural contexts.     

Cultural diplomacy: Should South Africa give it a try?

Conflicts often emanate when one society tries to enforce its own culture on others. Cultural diplomacy, as a form of diplomacy, is often an integral part of diplomatic activities of almost all states to alleviate cultural clashes and to assist cultural institutions in the dissemination of national culture. In practice, the under-deployment of cultural diplomacy very often results from false perceptions about its activities. The aim of this paper is to conceptualise the term ‘cultural diplomacy', provide a short history of its development, sketch its major functions and evaluate its importance in the process of foreign policy implementation. South Africa should diversify its diplomatic tools more effectively. Cultural diplomacy should receive more prominence by the practitioners of diplomacy and could serve as a useful means for the implementation of South African interests abroad. It could promote favourable conditions as a precursor for the effective achievement of the country's foreign policy goals.