Jhagrapur: Poor peasants and women in a Bangladesh Village

Abstract

In the opening pages of Jhagrapur: Poor Peasants and Women in a Bangladesh Village, Dutch authors Jenneke Arens and Jos van Beurden comment that it would take “academic acrobats” to understand Bangladesh village life from a distance. The same holds true for the international experts and government bureaucrats who design development strategies for the country. Too often their ideas, incubated far from the villages, gloss over such basic dynamics of village life as conflicts between classes, the struggle over land and the subjugation of women. But ignorance is bliss for those who seek technical solutions to social problems, so it was not surprising that the Catholic volunteer aid agency (Christian Organization for Relief and Rehabilitation) which commissioned Jhagrapur refused to publish it when they read the results. It was simply too controversial.     

Review essay: Agrarian transformation,agrarian struggles,and Marxist analyses of the peasantry

Abstract

After some years of living in an Indian village, on family land that by the standards of most Marxist scholars puts us in the category of “capitalist farmers” or “kulaks,” I find myself taking scholarly discussion of “agrarian transformation” and “agrarian class structure” quite personally. There is something that jars against the reality of a daily life that includes hauling water for household use in the morning, enduring frequent blackouts or “load sheddings,” trying to decide whether to purchase first a TV or a refrigerator or a washing machine and not really being able to afford any of them, to be told that in moving from a salaried position in a U.S. university to an Indian village one has made a class jump upwards, from a section of the “expanded working class” or at worst “petty bourgeoisie” to membership among the capitalists and even (according to some scholars) participation in India's “ruling bloc.”     

Ordering ideals: accomplishing well-being in a Kyrgyz cooperative of elders

In May 2005, after a tumultuous parliamentary election campaign had led to factionalism among the village population, village elders in northern Kyrgyzstan formed the cooperative Yiman Nuru (Light of Faith). The institution, which is headed by the local imam, was set up with the explicit aim to restore harmony and unity among all villagers. This article deals with how people in rural Kyrgyzstan try to achieve a state of well-being for themselves. Specifically, it analyses a chart the elders created upon forming the cooperative, in which they order their social and economic practices, their moral duties and responsibilities vis-à-vis other villagers, as well as their relationship with state actors, along the lines of three moral concepts: harmony, unity, and moral conduct. This chart provides a unique opportunity to probe into people's reflexivity and their own ways of reasoning about the meaning of well-being.     

Landlords,sharecroppers and agricultural labourers: Changing labour relations in Rural Java

It has mainlv been the large landowners in Gondosari who have been in a position to take advantage of the modernisasi of agricultural production. Long before the seventies they enjoyed a dominant economic, social and political position in the village. Closely linked by family ties,⁷ they have occupied all the important positions (such as village head and members of the village administration) since the end of the last century. In this way they have been able to maintain and enlarge their economic power. Although several of them attempted to engage in commercial farming in the past, particularly in the twenties, until recently such efforts did not always meet with success. The cultivation of cash crops such as peanuts and kapok was practically under their complete control, but because profit margins were narrow, this did not lead to accumulation on a large scale. In the period 1930 to 1950, when monetized trade practically disappeared as a consequence of economic depression, war and revolution, commercial production was rather unattractive. Although the Indonesian government tried to create an “agricultural middle class” in the first years of independence, the efforts soon failed in Gondosari because of monetary inflation and the lack of an adequate economic infrastructure (roads, marketing) on the one hand and the political mobilization of small peasants and landless on the other. It was not until after a second major effort was made to increase commercial rice production through the Bimas programme in the wake of the 1965 military coup that the large owners in Gondosari could make the transition to “rural capitalism”. Capital investments were shown to bear fruit provided that production costs could be reduced by limiting the number of labourers and by cutting down wage in cash or in kind. Given its virtual monopoly of land ownership, the government support it has received, the growing number of landless households and the destruction of the peasants' unions, the village élite was able to carry its strategy into effect without too much opposition. The landlords are becoming “entrepreneurs” not only in agriculture, but also outside it. In Gondosari and some other villages they have introduced new rice hullers; purchased ‘Colts’ (pick-ups adapted for public transport) that visit all the main villages in the district; acquired diesel-powered generators, the electricity from which they sell to other villagers; and engaged in trade in agricultural produce (peanuts, chillies, cloves and citrus fruits). On the other hand, it is also they who purchase the imported luxury goods such as televisions, radios, motorbikes, cassette-recorders and amplifiers. In the houses of the village élite these have become common status symbols in recent years.

The agricultural labourers have seen only the negative effects of this transition to rural capitalism, namely a drastic decrease in employment as the rationalization of rice and peanut production on the lands of the large landowners where they used to work has gradually resulted in the expulsion of their “superfluous labour”. In the absence of any other employment prospects they are increasingly driven into the marginal sectors of the village economy such as petty trade, various forms of handicrafts and cottage-industry and the illegal felling and selling of teak wood from the government forest. Such forms of activity generally provide much lower returns on labour.

For the sharecroppers, commercialization of agriculture has led not to a decrease in employment, but ironically to its very opposite. Sharecroppers are now expected to make a greater financial and physical contribution to production for a proportionately smaller share in the harvest. The mode of production debate in India has shown that a developing rural capitalism does not necessarily put an end to precapitalist relations of production, but sometimes reinforces them (McEachern, 1976: 453). The case of Gondosari also shows that sharecropping for the large landowners is the most profitable relationship and is therefore also maintained in a commercial context.     

THE DEVELOPMENT OF A DEATH CULT IN 1930s JAPAN AND THE DECISION TO DROP THE ATOM BOMB

In the 1930s Japan developed a death cult which had a profound effect on the conduct of the Japanese armed forces in the Pacific War, 1941–1945. As a result of government directed propaganda campaign after the overthrow of the Shogunate in 1868, the ruling military cliques restored an Imperial system of government which placed Emperor Meiji as the Godhead central to the constitution and spiritual life of the Japanese nation. A bastardised Bushido cult emerged. It combined with a Social-Darwinist belief in Japan's manifest destiny to dominate Asia. The result was a murderous brutality that became synonymous with Japanese treatment of prisoners of war and conquered civilians. Japan's death cult was equally driven by a belief in self-sacrifice characterised by suicidal Banzai charges and kamikaze attacks. The result was kill ratios of Japanese troops in the Pacific War that were unique in the history of warfare. Even Japanese civilians were expected to sacrifice their lives in equal measure in the defence of the homeland. It was for this reason that American war planners came to the shocking estimate that as many as 900,000 Allied troops could die in the conquest of mainland Japan – Operation DOWNFALL. Contrary to the view of numbers of revisionist historians in the post-war period, who have variously argued that the atom bombs were used to prevent Soviet entry into the war against Japan, Francis Pike, author of Hirohito's War, The Pacific War, 1941 – 1945 [Bloomsbury 2015] reaffirms that the nuclear weapon was used for one purpose alone – to bring the war to a speedy end and to save the lives of American troops.     

Environmentalism in the USSR: The Opposition to the River Diversion Projects

The opposition to the Soviet river diversion projects is analyzed in order to explore the nature of environmentalism in the USSR. Three groups are distinguished: (1) utilitarians, who concentrate upon economics and argue for the more rational use of natural resources and freer specialist participation in policymaking; (2) populists, who argue that nature also has noneconomic value and advocate broader public participation; and (3) Russian nationalists, who argue that economic development has destroyed the spirituality of modern Soviet man, and wish to reverse this process in order to return to the traditional values of the Russian village. Journal of Economic Literature, Classification Numbers: 052, 124, 720.     

INCREASING WOMEN's PARTICIPATION IN VILLAGE GOVERNMENT IN CHINA

In the last three decades in China, few and declining numbers of women have participated in the main grassroots institutions of rural government, the village committee and the village branch of the Chinese Communist Party. This article examines a project aimed at addressing this problem, initiated in 2003 in Heyang county, Shaanxi, by one of China's largest and most influential women's nongovernmental organizations, West Women, together with the state-affiliated Women's Federation. The article discusses the goals, strategies, and short-term results of the Heyang Project. It then discusses the longer-term potential of the Heyang model for achieving greater gender equity and women's empowerment in rural China. Previous studies have critiqued Chinese approaches to the goal of increasing women's participation in village government, but have not questioned the desirability or need for the goal itself. In this article, the author takes the critique one step further, to provoke questions about the very desirability of increasing women's participation in village government. She concludes that when viewed in light of other recent trends, notably large-scale rural out-migration and tax reforms, increasing women's participation in village government may not have as desirable or significant an impact on gender relations as has previously been assumed.     

Die Ausbildung bäuerlicher Landschaften im Raum der Eidgenossenschaft

Summary

The Development of Peasant Communities in the Helvetic Confederation

Traditional Swiss historiography saw the history of the cantons as a fight by burghers and peasants for freedom against feudal rule. More recently this black and white picture has been modified by showing that the urban cantons, notably Bern, Zurich and Lucerne, pursued a traditional city‐state policy of territorial expansion and subjection of the peasantry. This picture, in its turn, is now being shown as too extreme since it does not account for the development of the Swiss Confederation and for its evident attraction to communities beyond its borders. A study of the Oberland of Bern shows that, especially in the fifteenth and the early sixteenth century, village and peasant communities were able to get rid of serfdom and acquire from their local feudal lords extensive rights of self‐government and judicial authority, with a displacement of feudal law by common law (Landgesetz). The city of Bern supported these developments. While more detailed studies are required for other parts of Switzerland, it looks as if this development may well have been common.     

BEYOND THE WILLOW PALISADE: MANCHURIA AND THE HISTORY OF CHINA'S INNER ASIAN FRONTIER

Dr David Sneath is the Director of the Mongolia and Inner Asia Studies Unit at Cambridge University and a lecturer in Social Anthropology. He is a Fellow of Corpus Christi College where he is Deputy Tutor for Advanced Students and Director of Studies in Archaeology and Anthropology. He is the Co-editor of the journal Inner Asia and his most recent book Changing Inner Mongolia: Pastoral Mongolian Society and the Chinese State was published in 2000 by Oxford University Press (reviewed in Asian Affairs, June 2002). The following article is based on a lecture which he gave to the Society on 17 July, 2002.     

Housing in a Gambia Village

Mr. Rees is a Sanitary Superintendent who in 1948 made a reporton cheap improvements in village housing in the Gambia. A sampleincluded a village of the Mandinka, with a population of 450.     

‘The backbone of the village’: gender,development, and traditional authority in rural Zanzibar

Recent processes of political decentralisation and the parallel movements asserting indigenous identity and autochthony have led to a resurgence of academic interest in ‘traditional’ and local forms of leadership and authority. Based on ethnographic research on the hirimu age-set system and related forms of traditional authority in the Zanzibari village of Jongowe, this article explores how these systems rooted in local history and identity are mitigated by contemporary national and international political circumstances. By examining how ‘traditional’ systems both create and circumscribe space for gendered expressions of power and how they work with the emerging forms of non-governmental organisation characteristic of contemporary development, the article considers how these dynamic local systems of governance maintain their legitimacy through both association with the past and engagement with contemporary politics. It argues for an understanding of ‘traditional authority’ that expands beyond hereditary leadership positions, and suggests that such forms of power, though embedded in historical collective identity, are expressions of contemporary forms of governance.     

DEMANDING DAUGHTER DUTY

The transnationalization of rural villages in the northeast region of Thailand through women's transnational marriages is reconfiguring gendered familial obligations in the form of “daughter duty.” This article shows how economic and social remittances from dutiful village daughters who are married to foreign husbands connect local villages and communities to the global, bypassing Thai nation-state institutions and agencies that have inadequately addressed the disadvantageous position of Thailand's Isan region. This transnational process depends on daughters' (and mothers') commitment to their care work and to their role as nurturers of the family, kin, schools, temples, and community—the community being seen as a familial extension in this matrilocal society. Women's upward economic mobility and their adherence to valued filial roles contribute to the community's increased favorable acceptance of women with foreign partners, leading to a greater number of transnational marriages. This article offers a nuanced reading of the so-called phua farang phenomenon (transnational marriages) based on an analysis of transformations brought about by daughter duty and the agrarian changes taking place in villages in Thailand's Isan region as the result of the rapid growth of transnational marriages.     

政治亚文化在村庄治理中的积极功能

村庄是我国最基本的自治单元之一,村庄的政治文化包含社会主义政治文化、农村传统文化及西方外来资本主义文化的某些内容,后面两种构成村庄政治亚文化主要组成部分。从功能主义视角看,政治亚文化在村庄治理中的积极功能集中体现在表达机制、激发机制与协商机制上。因此,要充分发挥政治亚文化的积极功能作用,使之成为推进村庄治理现代化的重要组成部分。     

“I am concerned with the future of my children”: the project economy and shifting views of education in a Tibetan pastoral community

Tibetan pastoralists have been subject to large-scale state-led development policies over the past three decades. The provisioning of institutionalized state schooling, in particular, has all along been part and parcel of these development projects, including urbanization and resettlement initiatives. However, for a variety of reasons, the promotion of schooling in Tibetan pastoral areas has been a challenge since the first Maoist efforts in 1950s. By focusing on a case study of a Buddhist monk’s persistent effort to build a primary school in his home village in the eastern region of Tibet in 1990, and on how Tibetan villagers’ views of him and his school project have changed over time, this paper examines the nexus of relationships between schooling, and social and cultural changes in pastoral Tibet. I also aim to relate Tibetan pastoralists’ shifting values of schooling to the larger social and political context, particularly the ubiquitous Chinese xiangmu (project) economy and Tibetan pastoralists’ ever-increasing dependence on the state. This paper argues that although state schooling is highly contested, it has been one of the driving forces of social change in Tibetan pastoral areas today.     

IRAQ AND THE LESSONS OF VIETNAM: Introduction

Abstract

The following is the Introduction from a published collection of articles edited by Lloyd C. Gardner and Marilyn B. Young, Iraq and the Lessons of Vietnam: Or, How Not to Learn from the Past (New York and London: The New Press, 2007. 322pp. 978-1-59558-149-5). The book's Table of Contents appears on p. 486 below.

The specter of Vietnam has been buried forever in the desert sands of the Arabian Peninsula. — George H.W. Bush, 1991     

FROM BAVARIA TO BOKHARA TO ISLE BREWERS: THE EXTRA-ORDINARY LIFE AND TIMES OF DR THE REVD JOSEPH WOLFF,DD

Hugh Leach is the Society's Historian and the author of Strolling About on the Roof of the World: The First Hundred Years of the Royal Society for Asian Affairs, Routledge Curzon, 2003.

This article is based on a Library Talk given to the Society in February 2007.     

FANTASY OR FICTION: MARCHING OF THE DRAGON IN THE SOUTH CHINA SEA

This article looks at the South China Sea dispute and its impact in international relations. It analyses why the Southeast Asian states are highly sovereignty sensitive, and how such sensitivity has made non-intervention the bedrock of managing their foreign policies. China has long viewed the near seas as regions of geostrategic interest, and thus the SCS is not an exception. On the one hand it brings hope and prosperity, and on the other uncertainty and threat. At the end, the article argues whether China’s assertive position regarding other countries’ sovereignty claims in the Arctic might undermine its own position in contested areas like the SCS, and suggests that China will at least have to learn how to share and bear (term coined by the author) as a member of the international community.     

LAW,TRANSLATION, AND VOICE

The channeling of popular struggles through legal cases is central to the strategy of the emerging “rights defense” movement in China, linking grassroots contention with professional mediators who translate grievances into the institutional environment of law. This was the case in an unusual, ultimately unsuccessful campaign in 2005 to remove an elected village chief in Taishi Village in Guangdong, China, by legal means. While the grievances that sparked the campaign were about the unequal distribution of the benefits from village development, the strategy of instituting a recall procedure and the framing of the campaign in terms of democracy and rule of law obscured distinctly gendered issues of poverty and inequality in the village, even though women were among the most visible protesters. This article employs a “sociology of translation” to link framing processes and power dynamics, thus proposing a methodological approach to reconnecting framing with other aspects of movements. In the Taishi case, the translation of the dispute into the language of law had contrary effects: it opened the door to a legitimate, if temporary, public space for the airing of villagers' claims. At the same time, translation legitimized the voices of “experts” who then became de facto leaders in this public space; it also increasingly shifted the action to the internet, to which the villagers apparently had no access. This analysis raises questions about whether such strategies may result in either the formation of durable rights-based identities among grassroots participants or a sense of being connected to a broader social movement.     

Finding a place

This article examines the ways in which modernization and globalization are experienced, negotiated, and understood by women in rural-to-urban migration in contemporary China. In the last two decades, labor mobility in China has increased dramatically, with millions of people leaving the countryside for the promise of money and a modern life in the coastal special economic zones such as Shenzhen and in the global cities of Beijing, Shanghai, and Guangzhou. This article discusses the narratives of rural migrant women working in the city of Beijing. A striking feature of these narratives is the variety of conflicting evaluations of place presented, not just by different women, but also by the same individuals. For example, the stated wish to stay in the city as long as possible often conflicts with complaints about the hardships faced there. Conversely, it is very common for women to describe their home in the village with fondness and nostalgia, but to say that they never want to go back. The author of this article aims to understand the conflicting evaluations and desires about both geographic and social place that these women express, and the dilemmas they face in trying to “find their place.” Key to the paper is an analysis of how local discourses on modernity, gender, and rural/urban difference shape — in both symbolic and material ways — modernization and globalization and their consequences for individuals' search for a place in the world.     

Thaksin's Achilles' Heel: The failure of Hawkish approaches in the Thai South

Abstract

Many scholars voice approval for the political strategies and approaches that businessman-turned-politician Prime Minister Thaksin Shinawatra has borrowed from the business world. His CEO management style is regarded as a key political asset. Moreover, his populist policies such as the “one village–one tambon” village fund and the “bank for the poor” show him to be full of concern for grass-roots Thais. In this article I argue that Thaksin's handling of the South reveals another side of his character, his preference for the use of violence to tackle problems and his disdain for “softer” methods such as discussion and negotiations. Thaksin pays very little attention to peaceful solutions offered by academics, the National Human Right Commission, and even the government-appointed National Reconciliation Commission. Unfortunately, this hawkish approach has widened distrust and discrimination among Thais and non-Thais. Thaksin's draconian methods have had serious consequences both on himself and the country. The volatile conflict in Thailand's far South is Thaksin's Achilles' heel.