Lisu (identified by patchwork bags, and man wearing blue shirt) wait in line for the bank to open on a very chilly morning in Fugong, China. Photo: Mark Goldschmidt
By Michele Zack
In the mid-1980s, I was a budget tourist on a hill tribe trek far from roads or electricity in Northern Thailand. There, I first encountered the Lisu—adaptable, egalitarian highlanders scattered in corners of China, Myanmar, and Thailand (tiny populations also live in India and Laos). I picked up with the group again in the 1990s when—by then based in Thailand—I wrote a popular ethnography of Lisu living in three nation-states with three different political systems. That book never saw print, but a new publisher 15 years later agreed to take up the project when still no book about Lisu had been published. I proposed to update the original work with a new longitudinal angle. Thirty years after first meeting members of the Lisu community, I have finally published The Lisu: Far from the Ruler (University Press of ...
This summer, I've been learning more about what it means to be an area studies librarian. Among the most interesting of my experiences so far was searching for new books in Khon Kaen, Thailand (along with a little sightseeing on the side!).
University of Michigan
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By Brooke Schedneck
“In deeply religious Thailand, monks have long been revered. But badly behaved clergy, corruption scandals, and the vast wealth amassed by some temples has many asking if something is rotten at the heart of Thai Buddhism. From selfies on private jets to multimillion dollar donations from allegedly crooked businessmen, Thailand’s monks are coming under increasing fire for their embrace of commercialism.”
This quote from Delphine Thouvenot and Thanaporn Promyamyai’s Bangkok Post article from 2015 titled “Chequebook Buddhism: Threat to Buddhism in Thailand?” exemplifies the ways the media, both foreign and Thai, frequently constructs Buddhism in Thailand as existing in a state of collapse. In many opinion pieces, Buddhism is portrayed as a religion in dire need of transformation, reform, or even an entire overhaul. The highest-ranking monks, called the Sangha Council, are criticized for their weak actions and lack of power. Editorials often state th ...
By Tyrell Haberkorn
In an essay for the May 2017 issue of the Journal of Asian Studies (“The Anniversary of a Massacre and the Death of a Monarch,” currently free to download), I reflect on the fortieth anniversary of the 6 October 1976 massacre, when state and para-state forces brutally murdered unarmed students at Thammasat University in Bangkok. Unresolved questions about the possible role of the institution of the monarchy in the massacre have been a primary factor both ensuring impunity for the perpetrators and constricting public discussion about the massacre. The anniversary events, held under the military regime of the National Council for Peace and Order (NCPO) and marked by calls for recognition of the humanity of those killed, directly challenged the ongoing impunity of the perpetrators of the massacre. One week after the anniversary, Rama IX, Bhumipol Adulyadej, died and the crown prince, Maha Vajiralongkorn, was named his successor as Rama X.
One of the primary features of the NCPO ...
Tania Murray Li is Canada Research Chair in the Political-Economy and Culture of Asia and the Director of the Centre for Southeast Asian Studies at the University of Toronto. Dr. Li is author of Land’s End: Capitalist Relations on an Indigenous Frontier, published by Duke University Press and winner of the 2017 AAS George McT. Kahin Book Prize (SE Asia).
To begin with, please tell us what your book is about.
Drawing on two decades of ethnographic research in Sulawesi, Indonesia, the book offers an intimate account of the emergence of capitalist relations among indigenous highlanders who privatized their common land to plant a boom crop, cacao. Spurred by the hope of ending their poverty and isolation, some prospered, while others lost their land and struggled to sustain their families. Yet the winners and losers in this transition were not strangers—they were kin and neighbors, increasingly caught up in a set of competitive, capitalist relations that imposed a stringent market discipline. My acc ...
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