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Publisher Description
Publisher Description
This title will be available in its entirety in Open Access. By providing various fascinating first-hand accounts of how citizens negotiate their rights in the context of weak state institutions, Citizenship and Democratization in Southeast Asia offers a unique bottom-up perspective on the evolving character of public life in democratizing Southeast Asia.
This study, a history of the kind of people who are supposed to have one, challenges the fashionable view that so-called primitives live in a timeless present. The conventional wisdom, that such societies are static, is shown by the author to be an artifact of anthropological method. By piecing together extended oral histories and written history records, the author found that headhunting among the Ilongots of Northern Luzon, Philippines, was not an unchanging ancient custom, but a cultural practice that has shifted dramatically over the course of the past century. Headhunting stopped, resumed, and stopped again; its victims at various periods were fellow Ilongots, Japanese soldiers, and lowland Christian Filipinos; it took place as surprise attack, planned vendetta, or distant raid against strangers. Placing headhunting in its social, cultural, and historical contexts requires a novel sense of how to use biography, recorded history, and narrative in the analysis of small-scale, non-literate local communities. This study combines historical and ethnographic method and documents the inherent orchestration of structure, events, time, and consciousness. The book is illustrated with 34 photographs.
Drawing on extensive ethnographic fieldwork, this study explores the ideas of belonging and citizenship among former pro-autonomy East Timorese who have elected to settle indefinitely in West Timor. The study follows different East Timorese groups and examines various ways they construct and negotiate their socio-political identities following the violent and destructive separation from their homeland. The East Timorese might have had Indonesia as their destination when they left the eastern half of the island in the aftermath of the referendum, but they have not relinquished their cultural identities as East Timorese. The study highlights the significance of the notions of origin, ancestry and alliance in our understanding of East Timorese place-making and belonging to a particular locality. Another feature of belonging that informs East Timorese identity is their narrative of sacrifice to maintain connections with their homeland and move on with their lives in Indonesia. These sacrificial narratives elaborate an East Timorese spirit of struggle and resilience, a feature further exemplified in the transformation of their political activities within the Indonesian political system.
Choice Top 25 Academic Title How activists and minority communities use media to facilitate social change and achieve cultural citizenship. Among the most well-known YouTubers are a cadre of talented Asian American performers, including comedian Ryan Higa and makeup artist Michelle Phan. Yet beneath the sheen of these online success stories lies a problem—Asian Americans remain sorely underrepresented in mainstream film and television. When they do appear on screen, they are often relegated to demeaning stereotypes such as the comical foreigner, the sexy girlfriend, or the martial arts villain. The story that remains untold is that as long as these inequities have existed, Asian Americans have been fighting back—joining together to protest offensive imagery, support Asian American actors and industry workers, and make their voices heard. Providing a cultural history and ethnography, Asian American Media Activism assesses everything from grassroots collectives in the 1970s up to contemporary engagements by fan groups, advertising agencies, and users on YouTube and Twitter. In linking these different forms of activism, Lori Kido Lopez investigates how Asian American media activism takes place and evaluates what kinds of interventions are most effective. Ultimately, Lopez finds that activists must be understood as fighting for cultural citizenship, a deeper sense of belonging and acceptance within a nation that has long rejected them.
This book sheds light on North Korean migrants' Christian encounters and conversions throughout the process of migration and settlement. Focusing on churches as primary contact zones, it highlights the ways in which the migrants and their evangelical counterparts both draw on and contest each others' envisioning of a reunified Christianized Korea.
Focusing on notions of diaspora, identity and agency, this book examines ethnicity in war-torn Sri Lanka. It highlights the historical development and negotiation of a new identification of Up-country Tamil amidst Sri Lanka's violent ethnic politics. Over the past thirty years, Up-country (Indian) Tamils generally have tried to secure their vision of living within a multi-ethnic Sri Lanka, not within Tamil Eelam, the separatist dream that ended with the civil war in 2009. Exploring Sri Lanka within the deep history of colonial-era South Asian plantation diasporas, the book argues Up-country Tamils form a "diaspora next-door" to their ancestral homeland. It moves beyond simplistic Sinhala-Tamil binaries and shows how Sri Lanka's ethnic troubles actually have more in common with similar battles that diasporic Indians have faced in Fiji and Trinidad than with Hindu-Muslim communalism in neighbouring India, Pakistan and Bangladesh. Shedding new light on issues of agency, citizenship, displacement and re-placement within the formation of diasporic communities and identities, this book demonstrates the ways that culture workers, including politicians, trade union leaders, academics and NGO workers, have facilitated the development of a new identity as Up-country Tamil. It is of interest to academics working in the fields of modern South Asia, diaspora, violence, post-conflict nations, religion and ethnicity.
Since the founding of the United States, the rights to citizenship have been carefully crafted and policed by the Europeans who originally settled and founded the country. Immigrants have been extended and denied citizenship in various legal and cultural ways. While the subject of citizenship has often been examined from a sociological, historical, or legal perspective, historical archaeologists have yet to fully explore the material aspects of these social boundaries. The Archaeology of Citizenship uses the material record to explore what it means to be an American. Using a late-nineteenth-century California resort as a case study, Stacey Camp discusses how the parameters of citizenship and national belonging have been defined and redefined since Europeans arrived on the continent. In a unique and powerful contribution to the field of historical archaeology, Camp uses the remnants of material culture to reveal how those in power sought to mold the composition of the United States and how those on the margins of American society carved out their own definitions of citizenship.
The issue of Indigenous identity has gained more attention in recent years from social science scholars, yet much of the discussions still centre on the politics of belonging or not belonging. While these recent discussions in part speak to the complicated and contested nature of Indigeneity, both those who claim Indigenous identity and those who write about it seem to fall into a paradox of acknowledging its complexity on the one hand, while on the other hand reifying notions of ‘tradition’ and ‘authentic cultural expression’ as core features of an Indigenous identity. Since identity theorists generally agree that who we understand ourselves to be is as much a function of the time and place in which we live as it is about who we and others say we are, this scholarship does not progress our knowledge on the contemporary characteristics of Indigenous identity formations. The range of international scholars in this volume have begun an approach to the contemporary identity issues from very different perspectives, although collectively they all push the boundaries of the scholarship that relate to identities of Indigenous people in various contexts from around the world. Their essays provide at times provocative insights as the authors write about their own experiences and as they seek to answer the hard questions: Are emergent identities newly constructed identities that emerge as a function of historical moments, places, and social forces? If so, what is it that helps to forge these identities and what helps them to retain markers of Indigeneity? And what are some of the challenges (both from outside and within groups) that Indigenous individuals face as they negotiate the line between ‘authentic’ cultural expression and emergent identities? Is there anything to be learned from the ways in which these identities are performed throughout the world among Indigenous groups? Indeed why do we assume claims to multiple racial or ethnic identities limits one’s Indigenous identity? The question at the heart of our enquiry about the emerging Indigenous identities is when is it the right time to say me, us, we… them?