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| 1 |
ID:
135774
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| Summary/Abstract |
This article draws on ethnographic material collected in Yangzong county of Yunnan, a province well known for its ethnic diversity. It deals with how the members of this peripheral Han population are categorised by others and by themselves in relation to minority groups and notions of Chinese identity. The specificity of the Han of Yangzong is framed by an ongoing tension between two contrasting points of view: they appear both as a local ethnic minority among others, and, notably by means of ritualised theatrical representations, as the legitimate representatives of the national majority. The Han people of Yunnan, who represent two-thirds of the province’s population, have been largely ignored by contemporary research. However, this study sheds light on the necessary interplay of different levels of identity and asserts the understanding of the category of ‘Han’ as perceived by the Chinese State as well as by the local people.
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| 2 |
ID:
135769
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| Summary/Abstract |
After tracking the Chinese historical trajectory on the discursive relationship between Chinese civilization and the northern nomadic group, this paper examines the official discursive construction of the ‘civilization’ and ‘culture’ of ethnic minorities in contemporary China. Through the analysis of the Grassland Culture Research Project (caoyuanwenhua yanjiu xiangmu), an official project conducted in China in recent decades in response to the emergence of nomadic civilization studies as a distinct academic field, this article aims to show the way in which the concepts of civilization and culture are utilized in order to correspond to the official discourse of nation state and ethnicity in China, and the process by which Mongolian culture is thereby transformed. Civilization as a larger body supposed to include cultures was/is entitled to Chinese nation (zhonghua minzu), and a culture (wenhua) of a certain ethnic minority could only be a part of the Chinese civilization in Chinese academia today. ‘Grassland culture ’ is defined as a culture that is static, ahistorical, and therefore has to be reframed within the larger system of Chinese civilization. The concept of ‘grassland culture’ seems to be based more on the particular territory, rather than on the types of culture that have created and are owned by different ethnic groups. Therefore, it might be concluded that the project emphasized the geo-body of the Chinese nation state in order to retain the culture within the territory of China.
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| 3 |
ID:
135768
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| Summary/Abstract |
This article explores the Mongolian concept of ‘culture’ (soyol) and its transformation in the state socialist and post-socialist eras. The notion of culture and those without it – the soyolgui or ‘uncultured’ – played enormously important parts in the construction of the new society of the Mongolian People’s Republic. The history of the twentieth century shows a transformation of this highly normative concept from a category associated with teachings, doctrine, ethics and nurturing to one linked to modernist notions of hygiene, secular education, urbanism and cosmopolitanism. In addition, however, it became a category that included a set of historical styles and works thought of as national ‘cultural heritage’ (soyolyn öv). This was the result of a movement that in the late socialist period led to the critical re-evaluation of earlier Eurocentric uses of the ‘culture’ concept, and that sought new applications of the notion of ‘civilization’ – in particular by popularizing the metaphorical term ‘nomadic civilization’ (nüüdliin soyol irgenshil). I argue that these strands of thought have become central to the new nationalist politics of post-socialist Mongolia and form the basis of what remains by way of political orthodoxy, following the collapse of Soviet ideology.
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| 4 |
ID:
135773
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| Summary/Abstract |
Throughout their history, Inner Asian empires used familiar imperial institutions to rapidly impose new ethnic designations and their attendant languages, such as ‘Türk’ or ‘Mongol’, on their subjects. The swiftness of this integration into new ethnic designations should not be taken to mean that this integration was painless, however. In the well-documented Mongol empire, for example, this incorporation was extremely traumatic for many Inner Asian ethnic groups, even where the subordinate local elites achieved high status in the new regime. This may be seen in the case of the Öng’üt, a Christian Turkic-speaking people of Inner Mongolia whose rulers then became key marriage partners of the Mongol aristocracy. Successive iterations of the origin story of the Öng’üt rulers show how these histories went through vast changes as they were forcibly incorporated into the new empire, and dealt with the internal conflicts sparked by that incorporation. Previously central parts of their historic past, such as Christianity and service as border guards to the previous Jin dynasty, had to be marginalized and a new historical past had to be created. Historiography thus reflected and shaped changes in ethnic identity in a traumatic dynastic transition.
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| 5 |
ID:
135775
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| Summary/Abstract |
Taking the movement for the rights of indigenous people in Bangladesh as an example, this article elucidates how recent attempts to institutionalise the concept of indigenous people at the global level relate to local claims. These attempts are intrinsically interlinked to identity politics targeting the national political arena, and by adopting the conceptual offerings provided by the UN system as well as those from other parts of the world, activists seek to promote more inclusive approaches. Contemporary translocal indigenous activism, however, is prone to contradictions. On the one hand, identity politics rely upon old-established images of indigenous people with essentialist connotations. On the other hand, it can be observed that the activist configuration, thought in ethnic terms, becomes increasingly porous, for a variety of reasons. After providing an overview of the way indigenous activism in Bangladesh has unfolded recently, the conditions under which the boundaries of belonging to the activist movement are stretched or confined will be discussed. The final part deliberates the findings in relation to the ways in which the social order of the movement may change over time.
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| 6 |
ID:
135771
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| Summary/Abstract |
This article traced the construction of the Mongolian term and concept böö mörgöl, which denotes ‘shamanism’, later developed to böögiin shashin meaning ‘shamanic religion’. Although the term bö’e (alternatively böge or böö), referring to spiritual practitioners such as shamans, appears early in the literature from the thirteenth century onward, the combination böö mörgöl and khara shajin meaning ‘black religion’ is fairly recent and first appeared in sources from the nineteenth century. Its latest version, böögiin shashin, has an even shorter history dating as recently to 1980s, and has spread rapidly over the last two decades. I argue that ‘shamanism’ in Mongolia has been constructed in scholarly works mostly by public involvement and shamans themselves. More precisely, academic discourses have played a key role in institutionalizing individual spiritual practitioners in two fields, first by creating a history for ‘Mongolian shamanism’ and second by creating archetypes for miscellaneous spiritual practices and practitioners. The concept böö mörgöl have been used in translating and importing the Western construction of ‘shamanism’ while in the next step of development, böögiin shashin was important in institutionalizing a national religion of shamanism versus world religions. As a result, Mongols have an original religion which has been the main building block in constructing Mongolian ‘nomadic civilization’.
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| 7 |
ID:
135770
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| Summary/Abstract |
This paper is concerned with the historical process by which elements drawn from a religious ‘civilisation’ have been reinvented as specifically national phenomena. It examines the Mongolian state ceremonies for sacred mountains conducted by the President as an example of the reinvention of an institution originally produced by the wider culture or civilisation of the Buddhist ecumene encompassing both Mongolia and Tibet. Such ritual, I argue, can be thought of as ‘cosmopolitical’ in that sense that they engaged with non-humans as actors in the political arena. Furthermore, the contemporary reinvention of these practices has generated a space for a very different, but also cosmopolitical, register for conceiving of relations between human persons and the landscape.
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| 8 |
ID:
135772
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| Summary/Abstract |
In this article I explore some of the ways in which consumer discourse related to factory-produced tarag (drinkable yogurt) reflects concerns about food safety and cultural identity in Mongolia. Providing examples of how Mongolian industrial dairy producers position products made from imported milk powder as ‘local’, ‘pure’, and ‘natural’, I contrast consumers’ views of ‘artificial’ or ‘poisonous’ milk from Inner Mongolia (China), uncertainty over the nature of Mongolian milk products, and the increasing terminological confusion brought about by dairy process standardization. This paper draws on an analysis of comments posted to Mongolian-language online news sites, in response to rumours that ‘Goyo Tarag’ – a popular yogurt beverage manufactured by Orgil Foods – might in fact be Chinese in origin.
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