Showing papers in "The Journal of Asian Studies in 1995"
2,593 citations
TL;DR: In this paper, the French political philosopher Olivier Roy presents an entirely different verdict: political Islam is a failure and even if Islamic fundamentalists take power in countries like Algeria, they will be unable to reshape economics and politics and, in the name of Islamic universalism, will express no more than nationalism or an even narrower agenda.
Abstract: For many Westerners, ours seems to be the era of the \"Islamic threat, \" with radical Muslims everywhere on the rise and on the march, remaking societies and altering the landscape of contemporary politics. In a powerful corrective to this view, the French political philosopher Olivier Roy presents an entirely different verdict: political Islam is a failure. Even if Islamic fundamentalists take power in countries like Algeria, they will be unable to reshape economics and politics and, in the name of \"Islamic universalism, \" will express no more than nationalism or an even narrower agenda. Despite all the rhetoric about an \"Islamic way, \" an \"Islamic economy, \" and an \"Islamic state, \" the realities of the Muslim world remain essentially unchanged. Roy demonstrates that the Islamism of today is still the Third Worldism of the 1960s: populist politics and mixed economies of laissez-faire for the rich and subsidies for the poor. In Roy's striking formulation, those marching today beneath Islam's green banners are same as the \"reds\" of yesterday, with similarly dim prospects of success. Roy has much to say about the sociology of radical Islam, about the set of ideas and assumptions at its core. He explains lucidly why Iran, for all the sound and fury of its revolution, has been unable to launch \"sister republics\" beyond its borders, and why the dream of establishing Islam as a \"third force\" in international relations remains a futile one. Richly informed, powerfully argued, and clearly written, this is a book that no one trying to understand Islamic fundamentalism can afford to overlook.
346 citations
TL;DR: The Company Law was the first modern law drafted by the Imperial Law Codification Commission, whose work was part of the Qing government's reformist “new policies” in the wake of China's recent humiliations at the hands of Japan and the Western powers.
Abstract: On April 22, 1903, the qing court ordered zai-zhen, a Manchu prince; Yuan Shikai, the most powerful Chinese Governor-General of the realm; and Dr. Wu Tingfang, the former Chinese minister to the United States, to compile a commercial code. The edict charging them with this responsibility noted that “of the many government functions, the most important is to facilitate commerce and help industries” (Li 1974a:210). On January 21, 1904, the newly created Ministry of Commerce (Shangbu) issued China's first Company Law (Gongsilu)The Company Law was the first modern law drafted by the Imperial Law Codification Commission, whose work was part of the Qing government's reformist “new policies” in the wake of China's recent humiliations at the hands of Japan and the Western powers. In giving highest priority to enacting a law governing the organization of commercial companies, the Qing government had several interlocking objectives.
138 citations
TL;DR: No longer does the state in vietnam require that farm land be aggregated, consolidated, and farmed collectively by work teams under the direction of rural cooperatives Instead, the state is open to diverse production arrangements as mentioned in this paper.
Abstract: No longer does the state in vietnam require that farm land be aggregated, consolidated, and farmed collectively by work teams under the direction of rural cooperatives Instead, the state is open to diverse production arrangements In particular, family farming, which for decades was officially discouraged and outlawed, is now officially celebrated Households may work their own fields, to which they have use rights (leaseholds) for several years This is a major policy change, comparable to the shift that occurred in northern Vietnam when the extensive land redistribution of the mid-1950s was followed almost immediately by the collectivizing of that land
129 citations
TL;DR: In this article, the authors study the history of Taiwanese democracy in the light of the national identity problem, based on interviews with leading figures in the KMT and opposition parties, and conclude that Taiwan has become a democracy despite the inability of its political elite to agree on the National Identity of the state.
Abstract: Taiwan has become a democracy despite the inability of its political elite to agree on the national identity of the state. This is a study of the history of democratisation in the light of the national identity problem, based on interviews with leading figures in the KMT and opposition parties.
126 citations
125 citations
TL;DR: In the first millennium A.D. mainland Southeast Asia's first great states arise, but then in the span of a few centuries these Indianized realms collapse and their Pyu, Mon, Khmer, and Cham peoples decline as discussed by the authors.
Abstract: In the first millennium A.D. mainland Southeast Asia's first great states arise, but then in the span of a few centuries these Indianized realms collapse and their Pyu, Mon, Khmer, and Cham peoples decline. In their place Burmese, Tai, and Vietnamese states arise and go on to rule the mainland as their peoples come to dominate the second millennium. Case by case these shifts appear to be ethnic and political successions wherein the strong displace the weak, but seen together regionally the similarities suggest an agricultural change whereby an irrigated wet rice specialization from upland valleys displaced gardening and farming complexes native to the lowlands.
120 citations
TL;DR: Ankersmit as discussed by the authors argues that the past acquires point and meaning only through confrontation with the mentality of the later period in which the historian lives and writes, which is accompanied by the complete conviction of genuineness, truth.
Abstract: As a way of opening this critique of historical writing on early Southeast Asia, I ask, What interest do today's historians have in studying early Southeast Asia? What are they looking for in the early past? An essay by F. R. Ankersmit, in which he talks about what the modern reader brings to evidence from the past, serves as a point of departure for my answer. Rather than labor at accumulating more and more evidence about the past, historians should reflect on the difference between our own mentality and that of an earlier period. The past acquires point and meaning “only through confrontation with the mentality of the later period in which the historian lives and writes.” The experience of confronting this mentality Ankersmit calls “the historical sensation,” “which is accompanied by the complete conviction of genuineness, truth” (Ankersmit 1989:146). “A phase in historiography has perhaps now begun,” he says, “in which meaning is more important than reconstruction and genesis.”
116 citations
TL;DR: In this paper, the authors introduce readers to the collection, uses, and interpretation of statistical data in the social sciences, and present case studies illustrating the controversies, overview of data sources including web sites, chapter summary and a set of case study questions.
Abstract: This fully updated fourth edition of this popular guide introduces readers to the collection, uses, and interpretation of statistical data in the social sciences. Since it has been nearly 15 years since the third edition first appeared, this is a heavily updated edition. Separate chapters are the national economy, wealth, income, poverty, labor, business statistics, and public opinion polling, with a concluding chapter devoted to the common problem of ambiguity in social science statistics. Each chapter includes multiple case studies illustrating the controversies, overview of data sources including web sites, chapter summary and a set of case study questions designed to stimulate further thought, and detailed notes providing references for all the controversies discussed in the chapter.
105 citations
96 citations
TL;DR: The politics of perception appendices as mentioned in this paper is a classic example of perception-appendices in the political domain, and it has been used extensively in the history of the world.
Abstract: 1. Through the looking glass 2. Scholars and practical men 3. Civilization and its satisfactions 4. The savage within 5. The colonial exchange 6. Of councillors and kings 7. The politics of perception Appendices.
TL;DR: In this article, the authors focus on the early Heaven and Earth Society (Tiandihui), the most widespread and well-known of Chinese secret societies, and present a study of the relationship between these societies and their religious elements.
Abstract: The profound disdain with which most governments—Qing, Republican, Communist, or, in the case of Southeast Asia, colonial—have treated Chinese secret societies, as well as the undeniable involvement of many of these societies in violent and criminal activities, have obscured the religious elements at the core of the early Heaven and Earth Society (Tiandihui), the most widespread and well-known of Chinese secret societies. The vast historiography treating Chinese secret societies, often grounded in documents produced by hostile governments, has in large measure reproduced the image of secret societies contained in these documents, even if not all scholars have embraced the moral and legal assumptions of their sources. Consequently, society practices and symbols which would be treated as religious in other contexts are frequently dismissed as epiphenomenal or “esoteric” (Stanton 1900, 9; Morgan I960, 5), or as functional means of unifying “dissident” groups (Yang 1961, 61–64).
TL;DR: In this article, the authors present a collection of contributions from the authors of this article: Allan Barr Cynthia J. Brokaw Wejen Chang Kai-wing Chow Pamela Kyle Crossley Benjamin A. Elman R. Kent Guy Catherine Jami Barry Keenan Angela Ki Che Leung Kwang-Ching Liu Susan Mann William T. Rowe Alexander Woodside
Abstract: CONTRIBUTORS: Allan Barr Cynthia J. Brokaw Wejen Chang Kai-wing Chow Pamela Kyle Crossley Benjamin A. Elman R. Kent Guy Catherine Jami Barry Keenan Angela Ki Che Leung Kwang-Ching Liu Susan Mann William T. Rowe Alexander Woodside
TL;DR: For instance, the authors argues that interpretive anthropologists, drawing largely on Boas and Weber, analyze culture into publicly accessible forms and the interpretations different actors give those forms, and this approach continues to guide much of the current research by anthropologists working in Southeast Asia.
Abstract: If each world region has its own style of anthropological analysis, then surely Southeast Asia has come to be the place where interpretive approaches to culture have reigned, whether in anthropology, history, or politics. Interpretive anthropologists, drawing largely on Boas and Weber, analyze culture into publicly accessible forms and the interpretations different actors give those forms. Despite recent criticisms by political economists as well as postmodernists, this approach continues to guide much of the current research by anthropologists working in Southeast Asia.
TL;DR: These two memoirs, superbly rendered into English for the first time, provide unique windows into the Sumatran past, in particular, and the early twentieth-century history of Southeast Asia, in general.
Abstract: These two memoirs, superbly rendered into English for the first time, provide unique windows into the Sumatran past, in particular, and the early twentieth-century history of Southeast Asia, in general. Originally published soon after the Indonesian Revolution (1945-1949) liberated the island chain from Dutch control, these unusually insightful narratives recall the authors' boyhoods in rural Toba Batak and Minangkabau villages. In reconstructing their own passage into adulthood, the writers inevitably tell the story of their country's turbulent journey from colonial subjugation through revolution to independence. Susan Rodgers's perceptive introduction illuminates the importance of autobiography in developing historical consciousness and imagining a national future.
TL;DR: Yu as discussed by the authors argued that the history of every society or people deserves to be studied not only as a part of world history but also on account of its intrinsic values, in other words, to accept Watanabe Hiroshi's notion that every societies or region may be "particular" in its own way like an individual.
Abstract: A specter is haunting europe and, indeed, the rest of the world: not, of course the specter of Communism, but of that other big C—Culture. At the 1991 Conference of the International Association of Historians of Asia, Prof. Ying-Shih Yu of Princeton University argued in his keynote address that the most important current trend in historical studies was the recognition of “culture as a relatively autonomous force in history” (Yu 1991, 21). For too long, he suggested, historians have looked at the past through a narrow window shaped by the values of the west, and particularly by the all-powerful western notion of history as the pursuit of “scientific truth.” To break through this constricting frame we need to recognize “that the history of every society or people deserves to be studied not only as a part of world history but also on account of its intrinsic values” (Yu 1991, 26); we need, in other words, to accept Watanabe Hiroshi's notion that every society or region may be “‘particular’ in its own way like an individual” (quoted in Yu 1991, 23).
TL;DR: Li et al. as mentioned in this paper showed that the courts in Qing and Republican China dealt extensively with civil matters such as land rights, debt, marriage, and inheritance, and moreover did so in a consistent and predictable way.
Abstract: This pioneering volume shows that contrary to previous scholarly understanding, the courts in Qing (1644-1911) and Republican (1911-1949) China dealt extensively with civil matters such as land rights, debt, marriage, and inheritance; and, moreover, did so in a consistent and predictable way. Drawing on records of hundreds of cases from local archives in several parts of China, it considers such questions as the relation between codified law and legal practice, the role of legal and paralegal personnel, and the continuity in civil law between Qing and Republican China.
TL;DR: This paper explored how the construction of community identity has affected Muslim women in India, the processes by which such identities are constructed, how they are represented in the cultural domain, and how the ambivalence of women's multiple identities interacts with the above.
Abstract: This volume challenges the assumption that Muslims in India constitute a homogenous community, with specific characteristics deriving from Islam. Instead it locates the community within the social, economic and political developments that have taken place in the sub-continent, pre- and post-Independence, in order to examinine how exactly the delineation of miority identity takes place. The implications of this process for women are quite clear; social reality is gendered, yet womens attempts to assert their rights have been constrained by the pressures of communal politics. The domain of cultural politics, has generated ideologies that have subordinated gender equality to minority identity. Through an examination of history, law, politics, work and culture, this collection attempts to explore how the construction of community identity has affected Muslim women in India, the processes by which such identities are constructed, how they are represented in the cultural domain, and how the ambivalence of women's multiple identities interacts with the above. Contributors include Barbara Metcalf, Feisal Devji, Paola Bacchetta, Elizabeth Mann, Shahida Lateef, Farid ud din Kazmi, Mukul Kesavan, and Amrita Chhachhi.
TL;DR: Dissanayake et al. as mentioned in this paper discuss the relationship between national identity, history, and culture in South-east Asia, focusing on the South Korean National Identity and the New Realism of Korean Cinema.
Abstract: Acknowledgments Introduction: Nationhood, History, and Cinema: Reflections on the Asian Scene Wimal Dissanayake 1. Warring Bodies: Most Nationalistic Selves Patricia Lee Masters 2. The Peace Divided in Japanese Cinema: Metaphors of a Demilitarized Nation Marie Thorsten Morimoto 3. Ideology of the Body in Red Sorghum: National Allegory, National Roots, and Third Cinema Yingjin Zhang 4. A Nation T(w/o)o: Chinese Cinema(s) and Nationhood(s) Chris Berry 5. Korean Cinema and the New Realism: Text and Context Isolde Standish 6. Melodramas of Korean National Identity: From Mandala to Black Republic Rob Wilson 7. Vietnamese Cinema: First Views John Charlot 8. Cinema and Nation: Dilemmas of Representation in Thailand Annette Hamilton 9. National Cinema, National Culture: The Idonesian Case Karl G. Heider 10. The Representation of Colonialism in Satyajit RayOs The Chess Players 11. Cinema, Nationhood, and Cultural Discourse in Sri Lanka Wimal Dissanayake 12. The End of the National Project? Australian Cinema in the 1990s Gramem Turner Contributors Index
TL;DR: AAS president from the South Asian field, Barbara Stoler Miller, whose untimely death in 1992 took from us a distinguished Sanskritist, a gifted teacher, and a generous colleague whose absence we mourn.
Abstract: I want to begin this evening by recalling my immediate predecessor as AAS president from the South Asian field, Barbara Stoler Miller, whose untimely death in 1992 took from us a distinguished Sanskritist, a gifted teacher, and a generous colleague whose absence we mourn. In my address I continue themes taken up by Barbara Miller four years ago (Miller 1991) as well as by Stanley Tambiah, as president from the Southeast Asian field, the year before (Tambiah 1990). Then, as now, scholars across the disciplines—whether, like Barbara Miller, a scholar of classical texts; or like Stanley Tambiah, an anthropologist; or myself, a historian of British India—have struggled to understand the religious nationalism of South Asia, one of whose most tragic outcomes has been an accelerating violence against the Muslim minority.
TL;DR: Deuchler et al. as discussed by the authors examined ancestor worship, mourning, inheritance, marriage, the position of women, and the formation of descent groups in Koryo society and found that Neo-Confucian ideology could become an effective instrument for altering basic aspects of Kory life.
Abstract: Legislation to change Korean society along Confucian lines began at the founding of the Chos n dynasty in 1392 and had apparently achieved its purpose by the mid seventeenth century. Until this important new study, however, the nature of Kory society, the stresses induced by the new legislation, and society's resistance to the Neo-Confucian changes imposed by the Chos n elite have remained largely unexplored. To explain which aspects of life in Kory came under attack and why, Martina Deuchler draws on social anthropology to examine ancestor worship, mourning, inheritance, marriage, the position of women, and the formation of descent groups. To examine how Neo-Confucian ideology could become an effective instrument for altering basic aspects of Kory life, she traces shifts in political and social power as well as the cumulative effect of changes over time. What emerges is a subtle analysis of Chos n Korean social and ideological history.
TL;DR: In this article, Young-Key Kim-Renaud et al. present a prosodic analysis of Korean compounding using a molecular approach, and present an event-structure analysis of the stative/non-stative distinction in periphrastic causative and Mit-type verb constructions.
Abstract: Introduction Young-Key Kim-Renaud Part I. Phonology and Morphology: 1. On peripherality: a molecular approach Sang-Cheol Ahn 2. Verbal compounds in Korean Young-mee Yu Cho 3. Post-obstruent tensification in Korean and geminate inalterability Young-mee Yu Cho and Sharon Inkelas 4. A prosodic analysis of Korean compounding Eunjoo Han Liquid representation in Korean Gregory K. Iverson and Hyang-Sook Sohn The status of the lenis stop voicing rule in Korean Sun-Ah Jun On the obligatory contour principle related to sonority Hyunsoon Kim Onset analysis of Korean on-glides Yongsung Lee A re-analysis of consonant cluster simplification and s-neutralization Mira Oh Variation of vowel length in Korean Jeong-Woon Park The thematic nature of agentive Eykey in Korean Sung-Ho Ahn and Jung-Tag Lee The semantics of conditionals Sung-Yun Bak Functional projections and verb movement Dong-In Cho On scrambling: reconstruction, crossover and anaphor binding Jai-Hyoung Cho Syntactic WH-movement in Korean and licensing Hyon Sook Choe A non-spurious account of 'spurious' Korean plurals Yookyung Kim Definite/specific and case marking in Korean Chungmin Lee An event-structure analysis of the stative/non-stative distinction in periphrastic causative and Mit-type verb constructions in Korean Myung-Kwan Park Korean classifiers Barbara Unterbeck Pseudo-double negation Jae-Hak Yoon Part II. Historical Linguistics: Aspiration and voicing in old Sino-Korean obstruents Ik-sang Eom On the relation between Hyangchal and Kwukyel Pung-hyun Nam The accentuation of nominal stems in proto-Korean John B. Whitman Part III. Discourse, Pragmatics and Acquisition: The grammar of null arguments in early child Korean Sook Whan Cho Information flow and relative-clause constructions in Korean discourse Alan Hyun Oak Kim and Hyon-Sook Shin 'Speech-act' adverbial clauses in Korean Haeyeon Kim Discourse-pragmatic functions of sentence-type suffixes in informal discourse in Korean Hyo Sang Lee Contributors Index.
TL;DR: This article explored the construction and changing meanings of ethnic identity in Hong Kong and found that the people of a village that is both Chinese and Christian reconcile the contradictions between their religious and ethnic identities.
Abstract: How do the people of a village that is both Chinese and Christian reconcile the contradictions between their religious and ethnic identities? This ethnographic study explores the construction and changing meanings of ethnic identity in Hong Kong. Established at the turn of the century by Hakka Christians who sought to escape hardships and discrimination in China, Shung Him Tong was constructed as an "ideal" Chinese and Christian village. The Hakka Christians translate "traditional" Chinese beliefs such as ancestral worship and death rituals that are incompatible with their Christian ideals into secular form, providing a crucial link with the past and with a Chinese identity. Despite accusations to the contrary, these villagers maintain that while they are Christian, they are still Chinese.
TL;DR: In this article, the Houwa Site has been used to study the Neolithic in Heilongjiang Province and the Bronze Age of the Song-nen Plain in Liaoning Province.
Abstract: Preface Introduction Part I: Neolithic 1. Hongshan and Associated Cultures 2. New Discoveries and Analysis of the Houwa Site 3. New Neolithic Discoveries in Jilin Province 4. The Neolithic in Heilongjiang Province Part II: Bronze Age 5. Lower Xiajiadian Culture 6. Northern-type Bronzes in Liaoning Province 7. The Bronze Age in Jilin Province 8. The Bronze Age of the Song-nen Plain
TL;DR: In this article, the authors focus on the everyday lives of ordinary people in Shanghai and how the common people continued to live their everyday lives is most relevant to the question of the impact of modernity (or of the West) upon urban China.
Abstract: As china's leading “treaty port” city, Shanghai has long been stereotyped as the prime bridgehead for foreign encroachment on China and as the most westernized city of the country (Tang and Shen 1989: introduction). Recent scholarship in the West still refers to Shanghai as “the other China,” “in China but not of it,” “a foreign city even in its own country” (Bergere 1981; Murphey 1992:346; Clifford 1991:9). In the first half of the twentieth century, was the influence of the West in Shanghai so strong that the city was alienated from the rest of China? Was Shanghai firmly in the grip of modernization, which in China was often associated with a tendency to change toward things Western? Or, alternatively, was Shanghai home to a strong and vibrant current of traditionalism, a traditionalism that can be equated with continuity or persistence of things indigenously Chinese? The answers to these questions can be very diverse, depending in large measure on the dimensions one chooses to examine. Most of our assumptions and judgments on this issue have been drawn from broad and sweeping political or economic perspectives with little attention paid to the everyday lives of ordinary people. How the common people continued to live their everyday lives is, I believe, most relevant to the question of the impact of modernity (or of the West) upon urban China.
TL;DR: The second volume of the Ouvrage d'Anthony Reid, Southeast Asia in the age of commerce 1450-1680, Vol. 2 : Expansion and crisis (New Haven, Yale University Press, 1993) as discussed by the authors.
Abstract: Compte-rendu du 2nd volume de l'ouvrage d'Anthony Reid, Southeast Asia in the age of commerce 1450-1680, Vol. 2 : Expansion and crisis (New Haven, Yale University Press, 1993), dont l'objectif, apres avoir pose les bases socio-economiques dans le volume 1 (1988), est de tenter d'identifier les aspects economiques, culturels et politiques distinguant la periode 1450-1680 des epoques anterieures et suivantes, et de donner ainsi son caractere particulier a l'âge du commerce de l'Asie du Sud-Est
TL;DR: Loftin this article explored Hopi religious history and cultural change, focusing on the interplay between Hopi myth and history, timelessness and the experience of time, continuity and change.
Abstract: This not only is an excellent introduction to Hopi religion and culture change; it should be considered as a text for any course concerned with Native Americans in the twentieth century. - "American Indian Culture and Research Journal". "An important addition to the literature on Native American religions." - "Choice". In this exploration of twentieth-century Hopi religious history and cultural change, John D. Loftin focuses on the interplay between Hopi myth and history, timelessness and the experience of time, continuity and change. His use of a historical-analytical framework, incorporating the Hopi understanding of myth and prophecy, provides a model of religious change which shows how a Native American people draws on its ancient religious beliefs and practices to come to terms with domination by an alien, Western culture and lifestyle.