MINPAKU Osaka June 2014 National Number 38 Ethnology Museum of Anthropology Newsletter http://www.minpaku.ac.jp/ Villagers travelling by ox-cart to join a ceremony, central BurmaVillagers travelling by ox-cart to join a ceremony, (Tamura, 1979)

During that work, two

Myanmar has a long and rich history and enjoys unique cultural traditions. long and rich history and enjoys has a in the modern this country is changing rapidly in Society world. At Minpaku, the Inter-University and study of “control” ‘An anthropological project research information“public”: Community, in Myanmar’ (2012-2016) has and resources 2012 by Keiko Tosa, in been organized to this special section. The a contributor politics, media, folk personal views on local society, offer following essays in Myanmar. belief, and religion Since the beginning of my study of Myanmar (Burma), the country was under military government or that led by the army except for the short interval of the democracy movement in 1988. In 1977 when I visited for the first time, Burma was under the regime of ‘Burmese to Socialism’. The Way government controlled many aspects of peoples’ life by many means, that is, the socialistic economic system, dictatorship by one party, media control by censorship, a system of surveillence, and so on. In this situation, I conducted field research while staying in a village from 1979 to 1980. kinds of intellect approached me. One was from the intelligentsia and the other was intelligence. The government was watching not only over its people but also over foreigners. This was sometimes accompanied with kindness and protection for foreigners, which was appreciated as Burmese hospitality. According to their social custom, it was not proper children, for women, Burma Katsumi Tamura Advanced Studies The Graduate University for Life: Field Experiences in Life: Field Experiences Control and Division in Village Village and Division in Control Special theme: An Anthropological Study of Study of An Anthropological theme: Special Myanmar ‘Public’ in and ‘Control’ 2 MINPAKU Anthropology Newsletter No 38 June 2014

Tamura is Executive or guests move about alone. They were national level. I also did not conduct Director at The socially ‘weak’ persons, they should be detailed research on economic and Graduate University for Advanced Studies kindly protected, and were not allowed social systems, for such topics and professor to move freely. The Burmese sometimes were taken as related to the emeritus at Minpaku. government might have considered it a ‘socialist regime’. As a cultural duty to watch over and protect The other intellect met was from the anthropologist, he has done researches in foreigners. In fact, when I started to intelligentsia, that is, persons Mainland Southeast stay in the village, a troop of policemen concerned with the academic world, Asia and Southeast also began to stay, in order to patrol culture, and arts. While ordinary , especially in the village, although they disappeared Burmese often hesitated or feared to Burma for more than 35 years. Recently he after around a week. have contact with foreigners, contact published Burmese My stay and research were with intelligentsia became a gateway for Kingship and comparatively free. At that time, foreign foreigners. Such people approached Myanmar Politics (in researchers were very rare, so there was foreigners with intellectual interest. Japanese, Fukyosha, 2014). Also, he is a no systematic control. I had no Under the regime of Ne Win, the chief editor of an obligation to report the process and country was nearly closed and people introductory book, results of my fieldwork, and had no could get little information from abroad. Burmese Study (in counterpart assigned by a concerned For them, connection with foreigners Japanese, authority. I could enjoy friendly and also had social purposes, such as Akashishoten, 2013). peaceful relationships with the villagers. raising prestige, or economic benefit. However, more problematic was In fact, one historian, a former self-control. I often heard of foreigners university professor, became a gateway being accused of wrong-doing and for my research, allowing me to work in being expulsed from the country. At the the village of his parents, while staying time, I had no specific permission for in the house of his relative. research. I had only the permission for In a Burmese village, people gather travelling to the particular village. I to talk while drinking tea in the night should return to to renew my time, according to divisions of gender, visa every three months, and each time generation and closeness. This is called I also had to obtain the permission for lapeik-waing (a tea-circle). The topics of travel. I was anxious about this, so was conversation cover a wide range, from implicitly under self-control. I refrained national level politics to gossip from doing research on politics of the concerning the neighbors. Some young men go around in the village, dropping in at various gatherings to gain information, especially from seniors. Contents While most villagers go outside the village residential area for agricultural An Anthropological Study of work, school, or for other reasons ‘Control’ and ‘Public’ in Myanmar during the daytime, people enjoy talking and social life in the village Katsumi Tamura becomes busy at night, from sun-set to Control and Division in Village Life: Field Experiences about nine o’clock. A tea-circle gathered in Burma...... 1 regularly under the eaves of the house where I stayed, and became a main Kenji Ino resource for collecting information and A Decision in Distress: Suu Kyi...... 3 the data of my research. The daily interactions outlined above U Thaw Kaung, Sithu lead to the formation of intimate Media Control and Relaxation in Myanmar...... 5 relationships (khin), which become the base of various activities, such as Yukako Iikuni mutual assistance in agricultural National Control and the Public Space for works, labor exchange, co-fellowship in Spirit Worship in Burmese World...... 6 religious events, political connections, and so on. Villagers have a network of Keiko Tosa Buddhist Public or Counterpublics in Myanmar...... 8 intimate relationships centered on themselves — this is a common feature of societies in the plains of Southeast Conferences...... 10 Asia. The village is recognized as the space where these networks have Information...... 14 greatest density, overlapping with each other. In this way, the village can be New Staff...... 14 recognized as a kind of community, that is, a social space with public aspects. Visiting Scholars...... 14 Also, among villagers there exists an association for mutual assistance, Publications...... 16 thaye-naye-athin (literally, the association for auspicious and June 2014 MINPAKU Anthropology Newsletter No 38 3 inauspicious events). The association until just two years ago. was composed of groups divided Khin does not lead to common according to gender and generation and interest for the public but more directly individuals took their part in each to one’s personal or factional interest, group for ritual feasts, especially on the because it is based on closeness occasion of funerals. This led to between two people. It can also be closeness, as well as a common turned into a means of control, through consciousness among the villagers (and mutual watching. perhaps also to the fact that marriage Myanmar has been changing rapidly outside of the village was lowly in the course of over evaluated). the last two or three years. In the city, I wonder whether intimate people are more able to get information relationships and the personal through mass media and internet, and networks among villagers can lead to a especially with online social networks. social public. Relationships do extend In rural areas people depend more on beyond the village boundary, but when broadcast by television, newspapers, they are formed between persons of and journals instead of oral ‘superior’ and ‘inferior’ status, they communications. Traditional social become patron-client relationships, relationships will be forced to change in which leads to the formation of factions. this process. We do not yet have an In the village, there were severe image of society in the future of this conflicts among factions, which caused country. delay in the introduction of electricity

A Decision in Distress:

Kenji Ino The University of Kitakyushu On April 13, 2013, Aung San Suu Kyi represent the real interests of the Ino is professor at the visited Japan for the first time since her nation and people. The military School of Regional Development, emancipation from . Her government allowed democratization University of overseas trip was a symbolic occurrence within the framework of a military- Kitakyushu. He showing that the democratic movement guided democracy. Regarding this received his PhD in Myanmar had reached a new stage. attitude of the military, Aung San Suu (social sciences) from Hitotsubashi However, her facial expression on Kyi commented at a mass meeting that University. From television was severe, and a certain the military government pursued a March, 1988 to suffering was held back. ‘Myanmar Way to Democracy’ which February, 1991, he The large-scale mass movement that was compared to the ‘Myanmar Way to worked at the Embassy of Japan in occurred in August, 1988, put Aung San Socialism’ of the Ne Win regime. Myanmar as Special Suu Kyi at the front of the movement for Despite the military’s attitude, Aung Assistant. democracy. Although this mass San Suu Kyi did not accept movement led the Ne Win’s dictatorship participation of the army in politics and to collapse, the new government was not continued to pursue true democracy a democratic one but a military regime based on the principle of civilian established by coup d’etat. From that control. This political stance strongly time, Myanmar politics has been reflected her political thoughts. She characterized by the relationship aimed not for immediate political between two axes, the military regime reform, but for fundamental human and Aung San Suu Kyi. Her political and social change through the stance came to have significant ‘Revolution of Spirit’. Her revolution of influence on the movement for spirit was strongly influenced by democracy. Mahatma Gandhi, leader of the Indian The military regime did not deny independence movement, and democratization at all. General Saw . She asked people for Maung at the top of the military ‘Freedom from Fear’. Human spirit can promised to carry out a general election be corrupted by the feeling of fear in and permitted the formation of political one’s mind. In order to release oneself parties. However, the military from fear, she insisted that people government divided politics into party control themselves by practicing metta politics and national politics, and the (compassion) in everyday life. Moreover, General proclaimed himself as an to establish true and stable democracy, embodiment of national politics, fit to she did not seek to choose a means for 4 MINPAKU Anthropology Newsletter No 38 June 2014

realization of the Myanmar Way to Democracy. The army, having confidence in the result, released Aung San Suu Kyi in December, 2010, to avoid criticism from overseas and gain support for further economic development. Immediately after her release, Aung San Suu Kyi acted energetically and reorganized the movement. It seemed that political tension between the army and her would increase again. Despite of this general anticipation, the political situation changed dramatically. Dialog between the new government and Aung San Suu Kyi was realized. In 2011, , the leader of the Union Solidarity and Development Party, was elected as President and formed a new Aung San Suu Kyi addressed at the 30th memorial ceremony for Bo Aung Gyo of government. This new government Democratic Party for New Society in Yangon on December 20, 1988 (Ino, 1988) differed from the previous military government in one important point: it aimed to solve political problems the end, but followed Gandhi who through direct dialog between Aung explained that means and end had the San Suu Kyi and top leaders of the same inviolable connection as between government. seed and tree. Solving problems through such Aung San Suu Kyi strongly direct dialog had been strongly demanded respect for the result of the requested by Aung San Suu Kyi. The 1990 general election in which her previous military government had party (the National League for continued to ignore this appeal for Democracy) had a land-slide victory. more than twenty years. The change However, the army ignored that election was epoch-making and became evident outcome and continued to draft a new when Aung San Suu Kyi and President Constitution aimed at democratization Thein Sein appeared together in front of based on military initiatives. the portrait of General Aung San, in the For Aung San Suu Kyi, even though national newspaper. disregarding the election result would In the following year, Aung San Suu change the political situation, it Kyi stood as a candidate for by-election remained a fundamental principle of and won the Diet seat. Her candidacy Democracy that the general election was criticized in various ways: it meant result should be respected as an accepting the new Constitution which expression of public opinion. To enshrined Military leadership in disregard the election result would politics. A more moderate view was distort the original purpose of that, considering her age, her change of establishing a true and stable stance was an unavoidable compromise democracy through the Revolution of aimed at a comeback in the next Spirit. She adopted a non-cooperative general election in 2015. In any case, to position for drafting of the Constitution. stand as a candidate in the by-election Thus a deep discrepancy existed was likely a cause of the distress between her view and that of the army. apparent in her face when she visited This political tension remained, Japan. Her decision seemed to change while the work of drafting a new the basic position of asking the military Constitution continued. In May, 2008, government to respect the result of the a new Constitution in which one fourth 1990 election, and on the importance of of Diet members were appointed by the the Revolution of Spirit. Commander-in-Chief of the Defense This decision, however, led to change Services was enacted. A general election in the government political stance and based on this constitution was held in opened the possibility of solving a July, 2010. Since the party of Aung San political problem in a peaceful way, Suu Kyi boycotted this election, the which is also a fundamental principle result was an overwhelming victory for of Democracy. Furthermore, it made the Union Solidarity and Development her political activity possible and Party, which was said to be a puppet allowed her to teach people about the party of the army. For the army, the Revolution of Spirit more widely. result was a great step toward June 2014 MINPAKU Anthropology Newsletter No 38 5

Media Control and Relaxation in Myanmar

U Thaw Kaung, Sithu Myanmar Historical Commission, Myanmar

During the early years of Myanmar’s By 2013, the Press Scrutiny U Thaw Kaung, Independence, from 1948 to 1962, Department had ceased to exist and University Librarian, 1959-1997, now censorship was quite relaxed. As in became just a Registration Office where Member of the many democratic countries only publications had to be placed for Myanmar Historical pornographic material, or writings that registration and preservation in the Commission. would incite hatred between people of National Library, including books to be Educated in Rangoon (Yangon) University different ethnic groups or religions, considered by the Selection Committee (1959) and University were banned. Manuscripts for printing for Awarding Annual National Literary of (1962). were not censored before publication. Prizes. Honorary Fellow of There were many private newspapers, Previously, censorship was carried the Library magazines and journals. The military out in two ways. For some sensitive Association (UK) (1984); Dr. of Letters had their Myawaddy Press for Myanmar subjects like politics and religion, the (Honoris Causa) language books and magazine, and the manuscript had to be submitted before Western Sydney Guardian Press mainly for a monthly publication. For some subjects like University (1999). Dr. magazine. sports and health magazines, journals Thaw Kaung has written widely on old For the first 14 years after and books could be printed first, but manuscripts, Independence there was press freedom then had to be submitted for censorship librarianship, under a democratically elected multi- before distribution. Myanmar literature, party political system. From around Press censorship was lifted in five history and culture. Awarded Fukuoka 1959, during the military caretaker stages, from mid-2011 to the later part Asian Cultural Prize government of General Ne Win, a of 2012, over a period of fourteen (Academic) for 2005, Department for Press Scrutiny was months. In the first stage, on June 10, National Literary Life managed by the Ministry of 2011, eighty-two weekly journals and Achievement Prize (2010) and ‘Sithu’ title Information. After the military take-over ninety-six magazines and books in the by present government of , 1962, press censorship was fields of fine arts, sports, information, of Myanmar. Visiting enforced by the military one-party fiction, health, children’s literature, Professor at Minpaku socialist government under the 1962 non-fiction and, technology could be in 2002. Printers and Publishers Act. printed without prior censorship of the The worst years began when the manuscripts. Only Press Scrutiny Department was taken after printing were over on March 1, 1997, by Ministry of they to be Home Affairs. From 1988 this submitted for Department was practically controlled censorship, before by the dreaded Military Intelligence. distribution. Because of Aung San Suu Kyi’s In the second popularity and rising influence in stage, starting from Myanmar politics, printing her picture December 9, 2011, was not allowed. Even her name could censorship of not be printed for many years. This also thirty-two journals affected references to her father, and twenty-two General Aung San (1915-1947), who magazines and was not only the founder of the modern books in the fields Union of Myanmar, but also of the of economics, Burma Army, which was established business, crime, and trained by the Japanese military and legal affairs during the Second World War. was lifted. It was only on April 3, 2005, that the In the third stage Press Scrutiny Department was from March 1, 2012, transferred back to the Ministry of three journals, ten Information from the Ministry of Home magazines and Affairs and placed under the books on education government Printing and Publishing were no longer Enterprise. After adoption of the new censored. Myanmar Constitution in 2008, In the fourth freedom of expression was guaranteed stage, from May 15, Newly started newspapers and magazines are sold and censorship was gradually relaxed. 2012, all fiction here and there across the city, Yangon (Tamura, 2013) 6 MINPAKU Anthropology Newsletter No 38 June 2014

(novels, short stories, poetry) were no the reputation of an individual person longer censored. or organization, or that have negative Finally, in the fifth stage all impact on human rights. publications in the fields of politics and (4) Plagiarized materials or intellectual religion were lifted from censorship, properties that belong to others. from August 28, 2012. (5) Apart from criticism, opinion and Thus the strict censorship in force features, no other negative views or from August 6, 1964, was finally all opinions of journalists should be lifted after a period of forty-eight years published. and fourteen days. The result was a The Myanmar News Media Council, flood of publications especially in the about to be established, will formulate fields of politics and biographies; books the ethics and regulations for various about Aung San Suu Kyi and Gen. Aung kinds of media, including print media. San were published and continue to be We will have to wait and see how the published up to now (March, 2014). new laws will be implemented. On March 14, 2014, the Union The important point is that the Parliament (Hluttaw) passed two government is quickly loosening the important laws which the President has iron grip that began with the military now promulgated. They are law no. 12 coup of . After fifty-two of 2014, The News Media Law, and law years, even the nationalized private no. 13 of 2014 The Printers and newspapers are being turned into Publishers Law. At the same time the government-private partnerships. From two restricting laws in force for over late April 2014, the only government fifty years, viz. The Press (Emergency newspaper in English, The New Light of Powers) Act and The Printers and Myanmar, became a joint venture, with Publishers Act of 1962 were both the government owning 51% of shares, abolished. We are now waiting for the and a private Myanmar investor taking Bylaws and Rulings which will provide 49% after returning from many years in details of provision and prohibitions Japan. Kyodo news agency has been under these two important laws. asked to provide expertise, training, The only prohibitions found in the and equipment to raise this newspaper new Printers and Publishers law are: to international standards. A new joint (1) Not to print and publish indecent, venture company has been established pornographic writings giving explicit under the name Global New Light of sexual content. Myanmar Company. (2) Writings that may incite conflict Writers in Myanmar now enjoy regarding nationality, religion and freedom of expression and the right to race. print and publish without censorship. (3) Writings that deliberately denigrate

National Control and the Public Space for Spirit Worship in Burmese World

Yukako Iikuni Daito Bunka University

In this essay I would like to give an So, he elected 36 of the most powerful overview of historical changes in spirits to be placed under the control of national control over spirit worship in the deity Indra. This pantheon of gods, the Burmese World, and consider the famous in Myanmar, is called ‘The connections between ‘control’ and the Thirty-Seven Lords’. Later, the less public nature of spirit worship. indigenous spirit worship of the people, Though spirit worship existed before including ‘The Thirty-Seven Lords’, the arrival of Theravāda Buddhism, the came to be fused with Buddhism under history of public control over the faith its absolute superiority. begins with the introduction of A parallelism existed between the Buddhism by King Anawratha in the religious hierarchy and existing political 11th century. When the king and governmental structures. The king introduced Buddhism, he attempted to resided at the top, reaching out to the force his people to abandon their people through local lords. In a animistic beliefs without much success. symbolic sense, the spirit worship of June 2014 MINPAKU Anthropology Newsletter No 38 7 the people was being controlled by the king. In fact, the king prohibited sacrificial rituals, dispatched caretakers to the main shrines, and officers to important festivals in the country, appointed spirit mediums, and supported the presentation of songs, dances, costumes, and offerings to rituals. Spirit worship was emphasized throughout the dynastic era in a context different from Buddhism. However, after the British colonialized Burma, the new rulers adopted a policy of religious non- intervention based on their experience in India. As a result, spirit worship became removed from public control. The nationally appointed spirit mediums disappeared, as did the dispatch of caretakers to shrines around the country. In the confusion, the image of Min Mahagiri, head of the indigenous ‘The Thirty-Seven Lords’ and tutelary Shrine of the Taunbyon Brothers. They are listed among the ‘Thirty-Seven spirit of the household, was lost and Lords’ and are regarded as the most powerful spirits in Myanmar. In the yearly festivals ceased. National rituals dynastic era, caretakers and spirit mediums were dispatched here by the order that had been supported by the of kings (Iikuni, 2014) kingship faced a major transformation in the British period. Even the Taunbyon Festival, the most widely held movement in 1988 basically followed Iikuni is lecturer in the religious policy of the socialist Department of in the nation now, was not very popular International Cultures during the pre-war period. period. Then, in the 1990s, public at Daito Bunka Then with the post-war control of the population was exerted University and joint independence, came into power by requiring professional spirit research fellow at and promoted a more modern religious mediums to be registered by mandate, Minpaku. She received her PhD from policy in following with the dynastic and by requiring that performances of the Graduate period. He created the Ministry of rituals with music and dance had to be University for Religious Affairs in 1950 and instituted reported to the district council and Advanced Studies in a policy that made Buddhism the state police. Control over these practices and 2007. Her recent research themes are religion. He also justified the spirit mediums did not fall under the religion and gender in propitiation of spirits based on jurisdiction of the Ministry of Religious Myanmar, elaborating Buddhist scripture, and promoted Affairs, but the Myanmar Traditional on transition of spirit animistic ritual as a national Artists Association, under the Ministry mediums in urban areas and religious undertaking ‘for the benefit of the of Information. practices of women in people’. In order to protect the country To sum up, in the dynastic era and urban and rural in 1961, the cabinet decided to U Nu periods, spirit worship had been areas. Her recent construct shrines in Yangon and given public ‘protection’, but during the publications are British and Socialist periods, no Gender and Religious at government expense, Practice in although this plan went up in the intervention was made. The socialist Contemporary smoke of Ne Win’s 1962 coup d’état. period policy continued during the Myanmar (in In contrast to U Nu, Ne Win military period, but there was a Japanese, Fukyosha, promoted a complete separation strengthening of control over the mass 2011) and ‘To be a professional spirit between religion and state, during the gatherings of people and mediums for medium or not to be: ‘’ period. In rituals, which form the core of spirit Diversity of women’s 1980 Ne Win blocked a political medium cult, and mediums were involvement with intervention by monks holding the first treated as specialists in the ‘traditional spirit medium cult in Myanmar’ (in congregation of the Sangha of All arts’ rather than as ‘religious people’. Japanese, Bulletin of Orders. However, he did not intervene Especially during the military periods, Daito Bunka in any way in relation to spirit worship. the policy regarding spirit mediums was University 51, 2013). This resulted in some changes. In very different from the policy regarding conflict with the socialist economy, the Buddhist monks. The latter policy was Taunbyon Festival became bloated with a carrot-and-stick, that is, large the addition of caretakers, mediums, donations for monks who supported the and traditional festival officials. In the military government and a strict 1960s, most mediums had been women crackdown on antigovernmental but from the late 1980s the proportion behavior by monks. State control of of cross-dressing men began to rise. spirit worship promotes dereligification The military government that came and privatization, and eliminates to power after the pro-democracy extraneous spirit worship in the 8 MINPAKU Anthropology Newsletter No 38 June 2014

Buddhist ‘Burmese World’. religious institutions, and encourage its How does the state control of spirit development in the private sector. In a worship relate to the formation of society where ascetic and male-centric public space in the modern ‘Burmese Theravāda Buddhism is the norm, World’? Gender may be a crucial point. women and cross-dressers have been Since the 1980s, cross-dressing men marginalized. Spirit worship relieves have risen to prominence in the daily oppression by providing mediumship, where formerly there was people a valuable opportunity to an unwritten rule that ‘a medium must become faithful to their own desires. be a real male or a real female’. There The public space of spirit worship has may be many factors behind the the potential to become a heterotopia invalidation of this unwritten rule, but that counters the ‘Burmese World’ one important factor could be related to where ascetic and male-centric changes in control by the state, which Buddhism is the norm. have separated spirit worship from

Buddhist Public or Counterpublics in Myanmar

Keiko Tosa Tokyo University of Foreign Studies

Tosa is professor at Myanmar has experienced three types the Graduate School of government (socialist, military, of Global Studies, Tokyo University of presidential) and two economic regimes Foreign Studies. Her (socialist-centralized, and market research themes driven under economic sanctions) since include engaged 1962, when General Ne Win took power and the by coup d’etat. Strict control of the missionary activities movement of goods, people and of Myanmar information has been the rule. In 2011, monasteries in the current government began a Myanmar, Thailand, Singapore and process of reform to democratize the Malaysia. Her recent country. This has gone further than publications include had been expected. President Thein ‘From bricks to Sein released the pro-democracy leader pagoda: Weikza and the rituals of pagoda- Aung San Suu Kyi from house arrest building’ (Journal of and started dialogue with her, which Burma Studies, invited participation of the National 2012), ‘Survival League for Democracy (NLD) party in tactics of migrant the 2012 by-elections. After a great families in a religious area in Myanmar’, in victory in the by-election, she joined Y. Hayami et al. (eds.) national politics as a member of a The Family in Flux in Parliament. Southeast Asia: Although rapid changes in Myanmar Institution, Ideology, Practice (Kyoto have attracted world attention, since the University Press, release of Aung San Suu Kyi, it is also 2012). important to frame changes in the long process of social reorganization by observing practices of the people. With this aim, in 2012, we began ‘An Anthropological Study of “Control” and Young novice washing his bowl at Karen State “Public”: Community, Information and (Tosa, 2014) Resources in Myanmar’. This Inter- University Research Project is organized by Minpaku and will continue until 2016. distribution of imported goods were all The term ‘control’ might be first controlled. The media has been imagined as having the political censored since Ne Win period. However meaning. For example, during the our project is not concerned only with period of the Burmese Way to Socialism such political control, but also with the (1962-1988), imports, exports, and the invisible ideology and coercive June 2014 MINPAKU Anthropology Newsletter No 38 9 mechanisms that penetrate various villages have at least one monastery domains such religion and gender with resident monks called kyaungdain relationships in people’s everyday life. sayadaw. Preaching by monks is part of Most Myanmar people believed that daily life in the Buddhist community. phone calls in private life and other On occasions such as weddings, daily activities were always monitored funerals, the birth of children, and by Military Intelligence. These merit-making ceremonies, preaching by monitoring systems, some of which were a monk is indispensable for Buddhists. imagined only, might have internalized Around the 1990s, a rather new form of control by people themselves. In other preaching became popular among urban words, self-control might have been people: the lay people invited their imposed on daily practices. favourite monks and hosted preaching We can also suppose that tactics ceremonies at their own expense. These and practices developed to evade the independent preaching ceremonies, visible and invisible controls. For called taya bwe or taya ho bwe, were example, domestic political news not held by many different social groups, covered by government media was including local community groups, orally delivered among the people. associations of co-workers, and Political criticism was often embedded voluntary groups. In the 2000s, popular in rumors or jokes, which seemed to monks could mobilize several thousands create counter-narratives against the to around 10,000 people at one taya discourse in government media (Tosa, bwe. Even though monks generally K. 2005 ‘The chicken and the scorpion: remain aloof from worldly matters, in Rumor, counternarratives and the their sermons they sometimes include political uses of Buddhism.’ In Burma tacit criticism of social trends or may ed. by Skidmore. Honolulu: University indirectly comment on political topics. It of Hawai’i Press.). At the same time, is also possible for monks to slip Burmese (Myanmar) political exiles indirect criticism into a historical founded independent media specializing Buddhist tale. Direct criticism and in Burma-related news such as the discussion of politics in general were Irrawaddy, the Mizzima News, the avoided under the strict official controls Democratic Voice of Burma (DVB). Later on public speech. Moreover, the they collected oral news and helped government prohibited all unsanctioned spread such news by co-operating with assemblies of more than five persons. leading media. The exiled Burmese Nevertheless, religious rituals within tried to increase information flow monastery compounds remained lawful. concerning Myanmar, and to broaden Later, taya bwe were also held in open the arena for discussion of Myanmar spaces on street sides or within political affairs. markets. Preaching delivered by popular Jürgen Harbarmas defined the monks was recorded and distributed public sphere as ‘the sphere of private using electronic media. Tens of people come together as a public’ and thousands of CDs, VCDs and DVDs or analysed how people discuss and transcriptions were sold or distributed develop critical views of authority to bring merit to patrons. (Harbamas, J. 1989 The Structural The attendants of preaching as well Transformation of the Public Sphere. as the audiences of CDs and DVDs London: Polity Press.). While accepting could hear and share the opinions of that the concept of ‘public sphere’ as monks which they could never receive still useful, Nancy Fraser criticized outside of this arena. Monks and their Harbarmas for considering only the audiences together may have created a bourgeois public sphere. She pointed sort of counterpublic with new styles of out that many groups such as women, taya bwe. Of course, we should workers, colored people, gays and consider whether or not taya bwe lesbians may have been subordinated to achieved a sufficiently ‘discursive’ the bourgeoise, but also create function to actually create or influence alternative public spheres in which they public opinion. talk and exchange their own opinions. This is not the only example of a She called these ‘subaltern counterpublic sphere in Myanmar. counterpublics’ (Fraser, N. 1997 Justice Through the research project, we wish to Interruptus. London: Routledge.). consider various arenas or I believe Fraser’s argument is fruitful counterpublics in which the people come especially when we consider Myanmar together as a public. We will also analyze under the military regime. In Myanmar, the relationships between multiple 89% of the population professes arenas under the reform government. Theravada Buddhism. Most Buddhist 10 MINPAKU Anthropology Newsletter No 38 June 2014

politics, and local cultures of since the Jesup North Pacific Conferences peoples residing across the Expedition (1897-1902) there Northeast Asian borders. The has been a growing presentations illustrated what understanding that the people The Russian-Chinese kinds of state strategy for the and ecology of this region have Border: A ‘Strategic border region have been deep historical linkages and Partnership’ in a Mosaic followed by Russia and China. that the region has a huge role of Indigenous Societies Conference participants then to play in understanding the considered how the past and world as a whole. present state policies might be The time has come to International Workshop regarded or remembered as establish a network of scholars January 8 – 9, 2014 painful by peoples, despite concerned with the inhabitants their involvement in political and settlements of the North Border studies in anthropology, negotiations and national Pacific, its shores, and nearby sociology and political science ambitions. In our conference, surroundings. Continuing in were previously concerned we also analyzed how the research tradition of the mostly with the regions of the geographic images are Jesup Expedition and the European Union, North transformed, and mechanisms Jesup Centennial (1997-98), America and the Balkans, but that shape spatial concepts of and to develop platforms and today the focus of global hierarchy in border regions. In plans for interlinking ongoing geopolitics is shifting to conclusion, participants research, David Koester Northeast Asia. The main discussed how in the past and (University of Alaska, players, China and Russia, are present the societies living Fairbanks) and I decided to former influential empires that around Northeast Asian hold this symposium. It have had long-standing borders have experienced a brought together more than disputes with each other and complex range of perceptions of twenty-five internationally with surrounding countries. ‘Self’ and ‘Others’ in daily life. recognized scholars who wish brought numerous Collaboration with researchers to understand contrasts and positive changes in bilateral from various disciplines during linkages among societies and political relations between the conference, with the cultures of the region. China and Russia. It led in support of Minpaku, This symposium compared particular to the signing of an contributed greatly to the the results and current agreement on the eastern cross-cultural focus of border progress of research on and border between the USSR and studies. with indigenous cultures along the People’s Republic of China the North Pacific Rim. It also (PRC), and to demarcation of Olga Shaglanova provided a basis for building a the Russian and Chinese Organizer network for research on borders, finalized in 2008. Ethnographic Museum of indigenous cultures along the During the process of political Transbaikal Peoples North Pacific Rim, and focused negotiation between Russia and Republic of Buriatia, Russian on the current status of China in 1996, a bilateral Federation indigenous rights and declaration was signed on a utilization of marine resources. ‘strategic partnership’. The In the first part of our three- declaration introduced a new Comparative Studies of day-symposium, Japanese turn in the development of researchers reported results of bilateral relations and led to a Indigenous Cultures their current research with rapidly changing social and around the North Pacific indigenous peoples along the economic life along the Rim: Focusing on North Pacific Rim. In the Russian-Chinese border. At the Indigenous Rights and second and third parts, we same time, two-way flows of Marine Resource discussed current research resources through the frontier Utilization results, and the progress of led to the rapid development of joint-projects concerned with transnationalism in the region. indigenous cultures along the This conference was the International Symposium Northern Pacific Rim in the outcome of a three-year project January 11 – 13, 2014 USA, Canada, and Russia. ‘Where Rising Powers Meet: Because Japanese China and Russia at their The North Pacific is a culturally anthropologists have published North Asian Border’ (2012- and environmentally rich mainly in Japanese, their 2015), based at the Mongolia region of the world that is little research projects were not well and Inner Asia Study Unit recognized in the catalogs of known among foreign (MIASU) of the University of area studies programs, the researchers. The symposium Cambridge, UK, under the charts of geopolitical strategists provided a good opportunity for leadership of Professor Caroline and the annals world cultural Japanese researchers to Humphrey. Researchers from history. Yet, prehistorically, introduce their work to the Japan, USA, UK, China, South historically and in the present wider anthropological Korea and Buryat Republic of it is a dynamic, culturally-and- community. Participants found Russia presented the results of politically complex, that there are many individual studies on border history, interconnected region. At least and group research projects June 2014 MINPAKU Anthropology Newsletter No 38 11

Symposium speakers and commentators (2014) with related and overlapping design of system architecture On the second day, we themes and problematics. for the online museum, and (3) heard nine seminar Thus, we strongly felt the need operation of multi-lateral and presentations. In his opening for international collaboration reciprocal information remarks, Director-General in research, and especially for generating databanks. The Sudo stated that Minpaku’s comparative studies. The project will require the current and future mission is symposium concluded with re-collection and expansion of to create collaborative systems participants discussing how to information on previously together with source establish a network for collected ethnographic communities. Ito then anthropological and indigenous materials, and sharing of introduced recent trends research along the Northern information with people in among ethnological museums Pacific Rim. source communities and with in economically leading One result is that we now scholars outside the Museum. countries. Such museums now plan to establish a new On the first day of the share their collection academic association and workshop, six participants information with source journal. reviewed a collection of about communities, aiming to develop fifty Native American Zuni new interactive databases in Nobuhiro Kishigami artifacts. We discussed the collaboration with them. Convenor social life of things, the Examples include the National Museum of Ethnology authenticity of specific religious Reciprocal Research Network of objects, and suitable methods the Museum of Anthropology, of preservation from the University of British Columbia, Re-Collection and perspective of the source Canada, Sharing Knowledge by Sharing Traditional community. The participants the Arctic Studies Center of the Knowledge, Memories, were Robert Breunig Information, and Images: (Museum of Problem and the Northern Prospects on Creating Arizona), Jim Collaborative Catalog Enote (A:shiwi A:wan Museum and Heritage International Workshop Center), Octavius January 28 – 29, 2014 Seowtewa (Zuni religious leader), The Minpaku Info-Forum Koji Yamasaki Museum Project has been (Hokkaido started to establish an University), unprecedented online museum. Ken’ichi Sudo The project will have three (Minpaku), and phases: (1) collection-review and Atsunori Ito international joint research, (2) (Minpaku). In the storage room, Minpaku on January 28, 2014 (Ito, 2014) 12 MINPAKU Anthropology Newsletter No 38 June 2014

Smithsonian Institute, USA, Ocean. ‘Nasca society’ refers Sakai presented ‘Landscape and Amidolanne by the A:shiwi only to societies of the Nasca and societies in the Rio Grande A:wan Museum and Heritage Period (100-600 AD), but other de Nasca basin’. He discussed Center, USA. societies emerged earlier and the cultural landscape of the This workshop was held developed through mutual region at different times, jointly by two Minpaku Core interactions. Based on latest focusing on human activities at Research Projects ‘Practical results, this symposium aimed lines, geoglyphs and the basin Research on the Collection, to synthesize our current center point. A concluding Conservation, and knowledge of the prehispanic debate on prehistoric society of Documentation of Ethnological south coast, focusing on the South Coast of Peru was Materials’ and ‘Anthropology of interregional interactions and chaired by Seki, and covered Cultural Heritage’, and one power constellations. several issues in a synthetic Minpaku joint research project After opening remarks by manner: chronology, ‘A Study of Relationship- Yuji Seki (convenor, Minpaku) subsistence, climate change, building Using Ethnological and Masato Sakai (Yamagata pilgrimage, and others. Materials’. The members of University), the speakers were This symposium was these three projects, from introduced. Christina Conlee sponsored by the project Minpaku and elsewhere, (Texas State University, USA) ‘Reconstructing the Andean enjoyed constructive presented ‘Power Civilization Studies from the discussions of a framework for transformations and society in Perspectives of the Formation the Info-Forum Museum Nasca: A South Basin and the Change of Power’ project. perspective’ based on her (Project Leader: Yuji Seki) (JSPS excavations in La Tiza. Her Grant-in-Aid for Scientific Atsunori Ito discussion focused on Research (S), No. 23222003). Convenor diachronic transitions in power National Museum of Ethnology and social-economy. Markus Atsushi Yamamoto Reindel (German Archaeological Participant Institute, KAAK) presented National Museum of Ethnology Development and Social ‘Paracas in Palpa: The power Change of Prehispanic foundations of Nasca culture’, Societies in South Coast emphasizing the importance of Social Movements and of Peru Paracas society (800-200 BC) the Production of in the Palpa Valley, as shown Knowledge: Politics, by intensive surveys and International Symposium excavations. Kevin Vaughn Identity and Social February 16, 2014 (Purdue University, USA) Change in East Asia presented ‘Pilgrimage and Recently, the Peruvian South power in early Nasca’ based on Coast has hosted several his Ica Valley survey. He International Symposium archaeological investigations of focused on pottery production February 22 – 23, 2014 Nasca society — famous for and the nature of Cahuachi as their lines and geoglyphs. With a pilgrimage center. Yuichi The symposium was organized increasing clarity we can see Matsumoto (Yamagata as a part of a Minpaku Core how social processes of the University) presented ‘Paracas Research Project, ‘The south coast differ greatly from in the highlands: A perspective Anthropology of Care and the north. The south coast is from Campanayuq Rumi’, Education for Life’, with environmentally heterogeneous discussing the Formative support of the Japanese Society and divided by rivers that Period (1000-500 BC) through of Cultural Anthropology. Our discharge into the Pacific his southern highlands data. aim was to discuss the potential of ethnographic approaches to study social movements and the role of knowledge production in those movements in East Asia. Research on new social movements has flourished in many parts of the world since the mid-1990s. Although culture or identity has been one of the main concerns within this field, anthropologists have not played a prominent role in the theoretical and methodological debates. Eleven anthropologists working on or engaged with social movements in South The scene of the presentation (Kevin Vaughn, 2014) Korea, Taiwan and Japan June 2014 MINPAKU Anthropology Newsletter No 38 13 joined the symposium and Kyonosuke Hirai Many issues require further discussed current political Convenor discussion: for example, situations, contested identities, National Museum of Ethnology differences between French and and alternative views on Japanese researchers in their society. approaches to Africa; the The symposium brought Individual, Family and concept of ‘population’ or together a group of State: Interdisciplinary ‘people’ in demography and anthropologists based in Approach from anthropology; and the Taiwan, South Korea, Japan definition of ‘data’ in different and USA, along with one Anthropology and disciplines and in aid projects. discussant (John Clammer Demography on Japanese studies in Africa from United Nations International Migration have only a half of century of University). The atmosphere at and Health history. French study in Africa the symposium was intimate has a long and rich history, and fostered a substantive and and has been strongly linked to engaging discussion. International Symposium state interests. Japanese The papers covered a variety March 1 – 2, 2014 researchers began with a kind of social movements ranging of dream for Africa, or utopian from environmentalism, This symposium was organized hope, then had many kinds of indigenous politics and as a result of the academic personal experience in Africa. feminism to democratisation agreement between the French researchers now and social welfarism, and dealt Population and Development propose ‘anthropologic with a broad range of social Study Centre (CEPED) of Paris demography’ as a useful practices used in response to Descartes University and science for development contradictions generated by Minpaku, with financial projects in Africa, while the state control or capitalist support from both institutes. Japan Association for African expansion, such as ritual, The main object was to share Studies has no demographers story-telling, artistic the achievements of French and includes many performances, self-help group and Japanese experts on anthropologists. meetings, informal education, population and development in Demography and and the conservation of cultural sub-Saharan Africa, especially anthropology do not share the heritage. They not only in applied research concerned same definition of ‘population’. investigated the knowledge, with international migration For demography, the culture or identity generated and global health issues. population is a sampling tool through these practices, but The keynote lecture used to predict some also the role of knowledge in explained the epistemological phenomenon or dynamic the construction and implications of process, whereas in reproduction of social and interdisciplinary research and anthropology, ‘population’ or cultural groups, and how this was followed by discussion of ‘people’ is a defined group that knowledge challenges existing the challenges of changes. As a result, the structures of knowledge interdisciplinary integration for notion of ‘data’ is different in production. We also considered the study of population and demography, anthropology and how embodied knowledge development. in development work. The (forms of practice, memory, In the sessions that latter need useful indicators to emotions) is produced and followed, we examined political understand population reproduced. Some papers also issues related to refugees, the numbers and economic offered a critique of methods social dynamics of migrant conditions, and demography is for conducting research on workers, anthropological and good at providing such social movements, the way socio-demographic research on indicators. Anthropology ethnographic research situates global health, infectious considers the indicators as itself in relation to activism, disease, and finally the tools for manipulating objects, and how ethnographic sources contribution of social sciences and instead offers possibilities can generate new theoretical to development aid. Common for wider comprehension. frameworks. themes across all papers were: Different points of view Scholars and postgraduate became evident during the students also contributed to - Constraints exerted by symposium, which was the symposium. We concluded globalization versus state therefore a great opportunity that ethnographic research autonomy for social scientists to interact methods and the conceptual - Liberalism versus social with each other and learn from tools of anthropology can make protection their diverse experiences. significant contributions to the - Individualism versus solidarity study of social movements. The - Economic values versus Teiko Mishima symposium was a first step in human and moral values Convenor our plan to apply National Museum of Ethnology anthropological and The discussions were very ethnographic approaches to the active, especially concerning study of social movements. the contribution of social sciences to development aid. 14 MINPAKU Anthropology Newsletter No 38 June 2014

as birth, Kaoru Suemori Information abortion, Research Fellow, Research birth control Center for Cultural Resources and infertility Awards treatment, Suemori and the specializes in Two Minpaku researchers have cultural conservation recently been given prestigious meanings of science and awards for their exceptional reproductive Chinese academic contributions: technologies Buddhist art. in colonial He has been Toko Fujimoto (Department of and postcolonial India. She is interested in Cultural Research) was currently interested in bodily cultural awarded the ‘NIHU Prize for substances and caste/ ethnic heritage Young Researchers’ from identity. Before joining issues since National Institutes for the Minpaku in April 2014, she his early career. He studied the Humanities (NIHU) for her was an associate professor at archaeology of Southeast Asia studies of religious Niigata University of at International Christian anthropology in Kazakhstan. International and Information University (1999-2004). At the This award was established to Studies (NUIS). Her major University of Tsukuba (2004- commemorate the 10th works include Anthropology on 2009), he received his MA anniversary of NIHU and to Gender and Reproduction: (2006), and joined a PhD honor young researchers Living Childless in Rural program on world heritage making contributions in the Maharashtra, India (in studies (without dissertation). humanities (December 10, Japanese, Showado, 2013) and He studied Buddhist art history 2013). A Cultural Study of Surrogacy and conservation at heritage in India (in Japanese, sites, especially in Buddhist Naomichi Ishige (Professor Fukyosha, 2013). stone temples located in the Emeritus) received the northwest part of China. Most ‘Kumagusu Minakata Award’ Noboru Yoshioka recently, he has been engaged from the city of Tanabe Assistant Professor, Department in technical support for the (Wakayama Prefecture) for his of Social Research Grand Egyptian Museum anthropological studies on food Conservation Center, while cultures of the world. This Yoshioka was employed by the Japan award is given to scholars who educated at International Cooperation have made major contribution Tokyo Agency (JICA) for five years in the fields of either natural University of (2009-2014). He is currently history or folk culture and Foreign undertaking research related to commemorates Kumagusu Studies and collection management at Minakata, a well-known scholar received his Minpaku. of natural history and folklore PhD in 2012. in the early 20th century (May He 10, 2014). specializes in South Asian Visiting Scholars linguistics, particularly In memoriam descriptive studies of languages in northern Pakistan. Since Shanmugam Pillai Subbiah With regret we note the following: 2004, he has conducted Retired Professor, University of fieldwork in an autonomous Madras, India Chou Ta-sheng, Professor self-governing region of Emeritus. Theory of material Pakistan called Gilgit-Baltistan Born in a culture. East Asia. Minpaku that was formerly known as remote village 1983–1995; d. May 4, 2014. the Northern Areas. He has in the mainly studied two languages: southern- Burushaski and Domaaki. The most part of former is a language isolate India, New Staff spoken in the Karakoram Shanmugam Range; the latter is an Indo- Pillai European language spoken by Subbiah Mizuho Matsuo relatively few people who work graduated in Associate Professor, Department as musicians and blacksmiths geography of Advanced Studies in among Burushaski speakers. from the University of Madras, Anthropology He recently began research on Chennai, and completed a PhD Shina, a language located in an in agricultural geography at Matsuo works on gender and area adjacent to Burushaski Jawaharlal Nehru University, medical anthropology in India, and Domaaki. New Delhi. He taught specifically the trans­formation geography at the University of of reproductive practices such Madras and promoted research June 2014 MINPAKU Anthropology Newsletter No 38 15 on rural dynamics, social began in Syria, his main subject Otago, Dunedin, New Zealand. landscapes of urban systems, became the protection of Their webpages are: www. disaster recovery and cultural heritage in Syria. At stewartstrathern.pitt.edu/ and rehabilitation, and regional Minpaku, his project title is: www.pitt.edu/~strather/ studies. He was instrumental ‘War and the Museum: sandspublicat.htm in establishing a GIS Lab in the Protecting cultural heritage and early 1990s at the University of helping communities regenerate, (April 1 – June 30, 2014) Madras, and was actively during and after war’. involved in GIS education for Michiyo Yoneno-Reyes young scholars and (March 17, 2014 – March 16, Associate Professor, University of professionals. He has had a 2015) the Philippines, Philippines very long association with Japanese social anthropologists Andrew Strathern Yoneno-Reyes working in India, and his joint A.W. Mellon Distinguished is an ethno- studies on the Indian Tsunami Professor of Anthropology, musicologist 2004 resulted in a book, The University of Pittsburgh, USA and Asianist, Indian Ocean Tsunami: The and teaches Global Response to a Natural Strathern graduate Disaster, jointly edited and and his wife courses at published by the Kentucky and the Asian University Press, USA. He was colleague, Dr. Center, editor of The Indian Pamela J. University of Geographical Journal, the Stewart the oldest geography journal in (Strathern) Philippines. She co-authored India, for more than two are visiting The Philippines and Japan in decades. He recently visited researchers America’s Shadow (National Minpaku to develop a book on collaborating University of Singapore Press, the ‘dynamics of rural social with Isao 2011) and Global Goes Local: structure’, in association with Hayashi at Minpaku. Their Popular Culture in Asia Yoshio Sugimoto. Minpaku project title is: The (University of British Columbia Anthropology of Disaster: How Press, 2002) among others, (December 16, 2013 – March People Cope, How People Hope. edited East Asian Popular 14, 2014) They will study the Great East Culture: Philippine Perspectives Japan Earthquake and (UP Asian Center, 2013) and a Youssef Kanjou Tsunami of 2011. Their special issue The Nikkeijin Director, Aleppo Museum, Syria anthropological interests are (Asian Studies Journal 44(1), global and comparative, and 2008), and co-edited Cultural Born in their field areas include Papua Hybridities of the Philippines Aleppo, north New Guinea, Samoa, Taiwan, (Asian Studies Journal 47, Syria, Kanjou China, Japan, New Zealand, 2011). She is also a review studied Australia, Scotland, and editor of Asian Studies Journal anthropology Ireland. In addition to disaster and is currently writing a book at the Institute studies, they have studied on folksong and modernity of cosmological landscapes; among indigenous peoples of Anthropological religious change; land use and the northern Philippine Research, ownership; ritual studies; highlands. At Minpaku, she is Universidad political peace-making; climatic producing a video on music Nacional change; medical and legal and culture in the same region. Autónoma de México (UNAM) anthropology; language, culture She obtained her BA in and he received his MA and PhD and cognitive science; and the musicology from Tokyo there. He is a researcher at the culture, history and societies of National University of Fine Arts Directorate-General of Scotland and Ireland. They and Music, and MM in Antiquities and Museums have jointly published more musicology and PhD in (DGAM) in Syria and lecturer at than 45 books and more than Philippine Studies from the the archaeology department of 200 articles or essays. They University of the Philippines. Aleppo University. Since 2003 were previously at Minpaku in until present he has been co- 2000, when they co-authored a (April 1 – June 30, 2014) director of a Syrian Japanese book, Remaking the World: expedition from the University of Myth, Mining, and Ritual Narangerel Tokyo at Dederiyeh cave. He has Change among the Duna of Professor, Inner Mongolia been a member and director of Papua New Guinea University, China several other archaeological (Smithsonian Institution Press, expeditions in Syria. He was a 2002). Their most recent book Narangerel was born in Horqin visiting researcher at the is Ritual: Key Concepts in Left Wing Middle Banner of University of Tokyo in 2008, Religion (Bloomsbury Academic, Inner Mongolia Autonomous 2010 and 2013. In 2010 he was 2014). In 2012 they were jointly Region. She came to Japan to appointed Director of Aleppo the DeCarle Distinguished study in 1997, and earned her Museum. After the current war Lecturers at the University of doctor’s degree in 2003. She is 16 MINPAKU Anthropology Newsletter No 38 June 2014

now a archipelago of the Ryukyu Arc: Ceremonial Andino: Nuevas professor at A case study involving traffic Perspectivas para los Períodos Inner between “High Island” and “Low Arcaico y Formativo. 316pp. Mongolia Island” from its 19th century University, last stage to the beginning of Senri Ethnological Reports China. the 20th century’. No.116: Han, Y. and S. Meng. Narangerel’s Issue 3: M. Deguchi, Research on Dialects of the study focuses ‘Similarities between the “Ko” Oroqen Language in China. on social of the pre-civil code era and 113pp. transitions in present day Nonprofit No.117: Yamamoto, N. Crops, modern Organizations (NPOs) in Japan’; Man, and Life in the Central Mongolia, and especially the T. Kubo, ‘Anthropology in the Andes. 441pp. relationship between Mongolian field of aid: The resettlement of No.118: Chen, T-s. (ed.) modernization and the Karenni refugees from Burma Human Rights and Support for communist movement from the to the ’; J. Stateless People around the viewpoint of anthropology. She Fukada, ‘The trade network of World: Japan’s Role has also conducted detailed shell money in local history: (International Academic studies of complex The historical transitions and Conference Report). 229pp. international relationships in present situation of the trade of No.119: Konagaya, Y., the postmodern age — Nassa shells in the Bismarck Sarangerel and Soyolma (eds.) relationships that have had a Archipelago and the Solomon Oral Histories of Buryats in profound impact on Mongolian Islands’; and E. Yanagisawa, China: Their Trans-border society. For Inner Mongolian ‘Gong making in Vietnam: A Experiences. 489pp. studies, she has also used case study in Phuoc Kieu materials collected by Japanese village’. researchers in the first half of Issue 4: Special Issue 20th century. These, together ‘Exhibiting Cultures: MINPAKU Anthropology Newsletter with her recent fieldwork, have Comparative Perspectives from allowed her to describe the Japan and Europe’: A. Mori, The Newsletter is published in June massive changes in lifestyle, ‘Introduction: Exhibiting and December. ‘Minpaku’ is an production modes, population, cultures from comparative abbreviation of the Japanese name for nature, social environment, perspectives’; A. Mori, the National Museum of Ethnology (Kokuritsu Minzokugaku and cultural customs. She also ‘Exhibiting European cultures Hakubutsukan). The Newsletter has given close attention to in the National Museum of promotes a continuing exchange of deteriorating environmental Ethnology, Osaka’; E. information with former visiting conditions in Inner Mongolia. Tietmeyer, ‘Exhibiting scholars and others who have been European cultures in Berlin, associated with the museum. The (April 3, 2014 – March 31, 2015) Germany’; I. Daniels, ‘Museum Newsletter also provides a forum for experiments in living communication with a wider academic ethnography: ‘At Home in audience. Japan’ in London?’; and S. The Newsletter is available online at: Publications Hidaka, ‘The exhibition of http://www.minpaku.ac.jp/english/ Japanese cultures in the research/activity/publication/­ National Museum of Ethnology’. periodical/newsletter From January to June 2014, T. Uesugi, ‘Military service and we published the following citizenship of immigrants: General Editor: Ken’ichi Sudo issues and articles: Argument and confrontation Editor: Michiko Intoh about pre-1997 Gurkhas’ Editorial Panel: Kyonosuke Hirai, Bulletin of the National acquisition of right of Ritsuko Kikusawa, Peter Matthews, Museum of Ethnology 38 settlement as developed in Makito Minami Issue 2: S. Hidaka, Y. Seki, S. electronic newspapers’. Address for correspondence: Hashimoto and H. Shiino, ‘A The Editor study of the production of metal Senri Ethnological Studies MINPAKU Anthropology Newsletter objects during the formative No.86: Lkhagvasuren, I. and Y. National Museum of Ethnology stage of the Andean civilization: Konagaya (eds.) Oirat People: Senri Expo Park, Suita, Osaka 565- From the results of x-ray Cultural Uniformity and 8511, Japan fluorescence analysis of metal Diversification. 278pp. Tel: +81-6-6876-2151 objects unearthed from the No.87: Suzuki, N. (ed.) The Fax: +81-6-6878-7503 Kuntur Wasi and Pacopampa Anthropology of Care and E-mail: [email protected] sites in Peru’; M. Kumagai, ‘The Education for Life: Searching for Muslim who went to a Muslim Signed articles represent views of the Resilient Communities in authors, not necessarily official views country: The example of a Multicultural Aging Societies. of the National Museum of Ethnology. Chinese Xinjiang Uyghur living 210pp. in Istanbul, Turkey’; and K. No.88: Matthews, P.J. On the © National Museum of Ethnology Fujii, ‘The practice of Trail of Taro: An Exploration of 2014. ISSN 1341-7959 “commuting to distant farms” Natural and Cultural History. and ecological resource 429pp. Printed by Nakanishi Printing Co., Ltd management in the Yaeyama No.89: Seki, Y. (ed.) El Centro