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- Convenors:
-
Kenneth Sillander
(University of Helsinki)
Anu Lounela (University of Helsinki)
Send message to Convenors
- Formats:
- Panels
- Location:
- Jan Anderson (E101A), R.N Robertson Building
- Sessions:
- Thursday 5 December, -, -
Time zone: Australia/Sydney
Short Abstract:
This panel serves the double purpose of analyzing how values affect people in Southeast Asian societies, and developing values as a conceptual tool for the anthropological pursuit of examining social life in practice in specific ethnographic contexts.
Long Abstract:
This panel serves the double purpose of analyzing how values affect people in Southeast Asian societies, and developing values as a conceptual tool for the anthropological pursuit of examining social life in practice in specific ethnographic contexts. The idea is to bring together case studies on the concrete importance of values in Southeast Asia to critically interrogate the significance of values as elements of social life. How do values feature on the ground as social and discoursive resources, and how do they shape people's lives and authorize or constrain social conditions? What values appear in these processes in Southeast Asian lifeworlds, and how do they conform to or challenge stereotypical, politicized Asian values such as collectivism, consensus, refinement, deference and traditionalism? The focus is on cultural values in a broad sense, as shared conceptions of the valuable, virtuous, or legitimate, which invest social life with moral or political content. The importance of values is often presumed in advance or retrospectively read into culture. The perspective adopted serves as a corrective to the tendency of analytically abstracting quintessential cultural or encompassing societal values from observed social patterns or tendencies. Values are perceived as ethnosociologically recognized ideals which figure in discourse and are invoked in specific situations by situated social actors. The panel welcomes contributions that shed light on the importance of particular values in diverse Southeast Asian contexts, whether in the form of moral virtues, social mores, aesthetic ideals, localized notions of well-being or state-imposed ideological precepts.
Accepted papers:
Session 1 Thursday 5 December, 2019, -Paper short abstract:
This paper theorizes the nature of values through discussion of the invocation of adat (tradition, customary law) among the Bentian, a Dayak group of Indonesian Borneo.
Paper long abstract:
In Bentian everyday discourse, adat stands out as one of the most often invoked sources of authority. As in so many other Indo-Malaysian societies, people frequently call upon adat - in the general sense of tradition or customary law, or with specific reference to some particular precepts or interdictions with which it is associated - to legitimize or criticize a variety of social actions and conditions. While not a distinct value in its own right, it is of elevated sanctity and forms something of a supervalue, a paramount value in Dumont's sense, which encompasses a broad range of subordinated values which bear upon of interpersonal respect. Adat shares many qualities with values in general and exemplifies the nature of values. If forms a certain frame of interpretation that may, or may not, be superimposed on what takes or has taken place. Its principal site of application and source of influence is in social processes of authorization. While normative, it is invoked pragmatically for more than value-rational ends. It is amenable to articulating not just ethical but also political and strategic considerations. Its cogency is based on the exteriorization of authority in super-personal sources; collective recognition by significant others; and resonance with personal experiences and concerns pertinent within the actor's horizons of relevance in the life-world.
Paper short abstract:
This paper presents the concept of fluidity as an overarching value among the Bajau Laut of eastern Sabah, linking this notion to four value domains - spatial mobility, resource use, kinship and relational ties, and autonomy and identity - to explore local cultural idioms and transformations.
Paper long abstract:
The Sama-Bajau (Sama Dilaut) of archipelagic Southeast Asia are oriented by a broad set of values embedded in their connection to the maritime environment and in their interactions with one another and other groups (Majors 2008). Following from past traditions in cultural anthropology (e.g. Kluckhohn, this paper presents the concept of fluidity as an overarching value that orients conduct of the Bajau Laut, a sub-population of semi-nomadic Bajau who continue to ply the coastal waters of eastern Sabah. Fluidity is linked to four value domains: spatial mobility, resource use, kinship and relational ties, and autonomy and identity. A way of life orientated to fluidity highlights both the constant movement of the marine-orientated Bajau Laut across the seas in which they pursue their livelihoods and the land on which they may temporarily settle, as well as their orientation to mobility as one of the cardinal values defining their identity, and the context-sensitivity of their decision making as they evolve webs of relationships to form various socio-political and trading networks (Pauwelussen 2015; cf. Ingold 2011 on 'fluid space'). Using the notion of fluidity as an encompassing value facilitates integrating various Bajau cultural idioms and behaviours, as described by Sather and other ethnographers, and accommodating the performative dimension of Bajau identity, as emphasised earlier by Frake and more recently by Nagatsu, as well as the transformation of this identity under contemporary nationalist and capitalist pressures first analysed by C. Warren.
Paper short abstract:
This paper explores how changing environmental conditions and practices connect with shifting social values and valuations of sociality in a Ngaju Dayak village in the swamplands of southern Borneo.
Paper long abstract:
This paper explores how changing environmental conditions and practices connect with shifting social values and valuations of sociality in a Ngaju Dayak village in the swamplands of southern Borneo. It proposes that the production of values and social relations is indivisible from the production of a livelihood through material means in the local environment. The paper focuses on how different forms of livelihood and organizing labour in the radically transformed local swamp forest environment have influenced and been influenced by two central, dialectically conjoined Ngaju values: relatedness and autonomy. These elementary social values have remained important over time although their meanings and people's orientations to social relations have shifted. The paper describes how changing Kahayan Ngaju orientation to social life and the natural landscape have been interlinked with fluctuations in the local valuescape. It argues that the valuation of social relations crucially reflects the valuation of land and nature, and changing trajectories of human and more-than-human interaction within the local peat landscape.
Paper short abstract:
The government of Murung Raya Regency is pursuing industrial development based on resource extraction, which it declares will bring people 'freedom from stupidity, poverty, and isolation'. This paper examines how local Siang people interpret these values, and how they compare to their own.
Paper long abstract:
In Murung Raya, the northernmost regency (kabupaten) of Indonesia's Central Kalimantan Province, the government's slogan is "freedom from the '3Ks': stupidity, poverty and isolation" (kemiskinan, kebodohan dan keterisolasian). On billboards and in policy publications the government declares that remedying these three problems will lead the regency to a "golden future". The values that underpin this Utopian vision are enacted in government development programs, which are largely based around the extraction of natural resources, particularly coal. This slogan and the associated discourse are hugely significant in framing the supposedly imperative development of Murung Raya, but what are the implications of valuing wealth, intelligence and centrality? This paper will examine how these values are interpreted by local Siang people, with whom I conducted year-long field research in 2011. How are these values supported and contested? And, looking within a broader historical and cultural context, how do they differ from the values that have traditionally underpinned Siang life? I will show how this slogan has led the government to prioritize education programs, resource extraction and associated industrial development, and the development of infrastructure. I will argue that this slogan shapes local peoples conception of their place within the broader Indonesian state and the global economy.
Paper short abstract:
Quality assurance procedures are critical to the Indonesian Ministry of Education's program of 'convergence' in education: they neutralise the epistemological divide between Islamic education and the 'national university project', and assure citizens that Islamic education supports national goals.
Paper long abstract:
The Ministry of Religion of the Republic of Indonesia has overseen a remarkable program of importing Islamic sciences into the national, state-funded university curriculum. This paper points to the importance of quality assurance in that program, which observers have characterised with the term 'convergence'. This label acknowledges the epistemological divide between Islamic education and the 'national university project'; in post-colonial contexts, the establishment and development of the national university project invariably unfolded in forms that gave precedence to secular knowledges. The Ministry has been restructuring tertiary education in novel forms that challenge this division. Quality assurance plays a critical role in this process. The paper at hand argues that quality assurance plays a role of asserting the value of Islamic sciences to the common good, and its harmony with the national university project, in an environment where public doubts exist over the wisdom of convergence.
Paper short abstract:
A central trope in the emergence of peoples and polities later identified as ‘Malay' is that of mobility – especially that of male and Malay-speaking traders, migrants, princes, and Muslim scholars. This paper considers how the contemporary mobility of Sambas Malay women is recasting the association between male mobility and the constitution of Malayness.
Paper long abstract:
In the historical study of Malay societies, the significance of men’s mobility to the constitution of Malayness is well-documented and contrasts with the limited attention accorded to women’s mobility. This paper addresses this imbalance by attending to the ethnocultural effects of Sambas Malay women’s work-related mobility. Sambas Malay women’s socioeconomic mobility is shaped by economic exigency and social expectations that are gendered and geographically-inscribed by the adjacent border with Sarawak. Sustaining these social and spatial influences are also cultural norms and discourses that place value on openness to and incorporation of the non-local. As described in this paper, one consequence of the increasingly independent and work-related mobility of Sambas Malay women is an enhancement – or reconstitution – of elements of Sambas Malay kinship designed to incorporate the outsider and the retrieval of historical narratives and metaphors that celebrate translocal dispositions. The resulting construction of Sambas Malayness sits awkwardly alongside the memory of ethnic violence between Sambas Malays and Madurese, which resulted in the expulsion of Madurese from Sambas two decades ago. Yet, this integrative and open expression of Sambas Malayness – one that is both cause and effect of women’s work-related mobility – provides an important female perspective on how persons, places, and practices deemed Sambas Malay are worked and reworked as a result of mobility.
Paper short abstract:
The Lun Bawang practice and express their Christian values in the context of the Malay state. In this context, the character of their values are best understood when we appreciate the entanglement of their ideational, emotional and temporal aspects. These values challenge notions of "resistance".
Paper long abstract:
The Lun Bawang, living in the Sarawak highlands near the Indonesian border, are located at the physical and ideological margins of the Malaysian state. Nevertheless, the ubiquitous presence of border staff, government officers and state structures of economic and political power serve as powerful reminders that they too are subjects of the Malaysian state building project and programs directed toward the Malayinisation of its citizens. The Lun Bawang are proud evangelical Christians and it is therefore not surprising that my interlocutors would sometimes give voice to a general sentiment of discontent about this situation. However, some interlocutors also took such discussions as an opportunity to articulate Christian values which directly addressed their relationship with the Malaysian state. Amongst other things, I was told Christian must "love all people", "turn the other cheek" and "must endure God's tests". To illustrate these comments my interlocutors would sometimes draw on examples from the bible where Christians were persecuted or lived under hostile regimes. However, to appreciate the character of these values, I argue it is important to recognise the entanglement of its ideational and emotional elements with Christian temporality. Christianity situates the lives of Lun Bawang in a spiritual world that is imagined to have existed before, and will continue to exist after, the life of the nation state and the individual's corporeal body. Drawing on examples, I will discuss how this entanglement often gave my interlocutors the "strength" to de-value and reinterpret the significance of state interventions as opposed to "resisting" them.
Paper short abstract:
In this paper I account for the way socialities change. I trace the relationship between what the Kelabit of Sarawak Borneo term doo' "being good" as a concept of value and show how the adet informs different kinds of sociality.
Paper long abstract:
I show how Kelabit notions of value are linked to the norms of the adet and to positions of leadership in the community, crucial for the maintenance of the adet and social cohesion. I explore how value was associated with rice cultivation and the open sociality characterized by the term lun tauh (our people). This leads to an account of how doo'-ness is obtained through an evaluation by other people. However, the argument turns to the manner in which sociality and an ultimate value are always imaginary and can be subverted by the social actors themselves, implying people have agency in their own social mobility. I give an example of this with the narrator of the Long Peluan narrative who creates value and community through the performance of the narrative. I then explore the theme of "our people" lun tauh in the narrative as a form of open relational sociality which changes as values shift .An alternative closed form of sociality is evoked, prescribed in terms of alterity and bound by ethnicity defined as "the Kelabit". This demonstrates how concepts of sociality can become fixed, defined by alterity and exclusion. This comes about through social change, a consequence of logging and the arrival of the road, and a cash economy.