MINPAKU Osaka June 2008 National Number 26 Ethnology Museum of Anthropology Newsletter http://www.minpaku.ac.jp/ This festival was a means of reproducing locality in the same way as a rite of passage. began to change around the end of 1980s, just when the Indian economy began an approach run for economic take-off. A private club with urban, upper middle-class members, in Ahmadabad, the economic capital of Gujarat, organized a new , which symbolizes the goddess. esearchers explore globalization in the South Asian the scope of garba dance at the mother goddess festival in Udaipur, Rajasthan (Mio, 2002) dance at the mother goddess festival in Udaipur,

dandiya The mother goddess festival is celebrated just after the monsoon season and The mother goddess festival is celebrated This dance festival was previously event. The participants were a community

South Asia, since the 1990s, has plunged into the age which Arjun Appadurai Arjun Appadurai into the age which has plunged since the 1990s, South Asia, vividly predicted ‘Modernity in his publication this special issue, at Large’. In Minpaku r with globalization and how people in South Asia negotiate world. They show experience. phenomenon into their everyday incorporate this The National Museum of Ethnology Anthropologist of locality has changed Arjun Appadurai stated that the meaning world throughdramatically in the contemporary the inter-related transformations human diasporas, and growth of nation-states, of electronic and virtual communities. The transformationand its global of a goddess festival spread are taken up here, and may suggest direction in meaning of of change locality in contemporary India. all over South Asia. Thereis one of the main Hindu festivals are regional In Gujarat, the westernvariations in how it is celebrated. part of India, the main feature dance to the mother goddess. During of the festival is the dedication of every night and dance aroundthe nine-day festival, people gather an earthen pot, named in the case fromexclusively community members the village, or a neighborhood songs for dance wereof cities and towns. Subjects of in mainly praise of used to sing these songs while dancing, goddesses, and participants themselves though there were regional variations in choreography. People used to learn dances that were transmitted from one generation to another in the community where they were bornneighborhood In other words, and raised. they took part in the festival of the community goddess through sharing a body goddess festival experience and the local traditional dance with local songs. The Locality Minoru Mio Festival and the Reshaping of and the Reshaping Festival Transformation of a Dance of a Dance Transformation Mapping ethnoscapes: South Asian studies in the new century in the new Asian studies South ethnoscapes: Mapping 2 MINPAKU Anthropology Newsletter No 26 June 2008

The author is an dance event with professional singers costume at the event. This form of associate professor of and a music band during the mother festival is becoming particularly popular the Center for Research goddess festival. In this event, any among the younger generation. The Development at person who bought a ticket could take number of those who come only to see Minpaku. He has part in the dance. The singers and the event is also increasing. In the conducted intensive dancers were differentiated. And the traditional neighborhood festival, and extensive field research in Rajasthan professional singers appropriated passive participation was rare. and Gujarat for nearly popular film songs for the dance. Those Participants were expected to dance twenty years, and who gathered to this event dressed up themselves. But in the new dance has studied the and enjoyed dancing to fashionable event, there appears to be a clear relationship between religion and music. differentiation between the dancers and nationalism in The new dance event in the goddess audience. Rapid spread of choreography contemporary India. festival season soon came to be imitated is another feature of the new event. One of his recent in other places. At more than 100 Some participants move from one event articles is: ‘Public space, voluntary locations in Ahmadabad alone, and site to another every night, seeking associations, and the even in small towns all over Gujarat, fresh experiences. Following this Hindu nationalism: this kind of dance event is now movement of participants, the Changing urban organized by various associations. The choreographies that were inherited festivals in Udaipur, new events share several features: (i) within localities tend to intermingle Rajasthan’ in H. Ishii et al. (eds.), Political those who buy tickets can participate with each other. The mother goddess and Social in the event regardless of where they festival in Gujarat has changed rapidly Transformations in come from, (ii) songs for the dance are through the 1990s and the 2000s — North India and sometimes non-religious, popular film from a neighborhood festival to an Nepal (New Delhi: Manohar 2007). songs, (iii) the participants’ costumes entertainment event where unfamiliar tend to become more and more persons gather to seek amusement. flamboyant, and (iv) the events are It is also remarkable that this dance often sponsored by local business event has been spreading rapidly to the corporations that provide luxurious other areas where people did not dance prizes (even a new car or a ticket for during the festival. In Rajasthan, just overseas travel) for the best dancer or north of Gujarat, people have started holding dance events — even in rural towns and villages — over the last several years. Traditionally, the mother Contents goddess festival in Rajasthan was centered on temples or shrines of Mapping ethnoscapes: goddesses, and spirit possessions and South Asian studies in the new century animal sacrifices patronized by local dominant castes were the climax. Minoru Mio Through the spread of the dance Transformation of a Dance Festival and events, earthen pots have become new the Reshaping of Locality ...... 1 objects of worship and places of festive activity have been shifted from temples Mizuho Matsuo New Reproductive Technologies and and shrines to streets or public spaces the Indian Woman as Mother ...... 3 where pots are kept. Animal sacrifices have become rare or are totally Yoshio Sugimoto abandoned in some places. Most dance ‘Ethnic’ Fashion in India ...... 5 events are organized by young men’s local voluntary associations, but Yoshitaka Terada participants at the events are not Globalization and South Indian Music ...... 8 exclusively local. Like Gujarat’s new-style festival, any person who buys Makito Minami a ticket can dance, especially in urban Nepali Labor Emigration and its Implications ..... 10 areas. Curiously, the way of dancing in Rajasthan is restricted to the so-called New Column My Field of Dreams dandiya dance, in which partners Peter J. Matthews ...... 12 facing each other slap the other’s dandiyas ‘short sticks held in both Exhibition ...... 12 hands’ rhythmically. The intermingling and standardization of choreography Conference ...... 13 are remarkable tendencies in Gujarat, where many kinds of dancing are still Information ...... 14 preserved, and where the dandiya New Staff ...... 15 dance is just one of many. In Rajasthan, the tendency towards Visiting Scholars ...... 15 standardization is even more clear, and the dandiya dance is now perceived as Publications ...... 16 the typical dance for the mother goddess festival. June 2008 MINPAKU Anthropology Newsletter No 26 3

The dance festival now seems to be event are sometimes branches of the firmly established as an annual event nationalist organizations, or the in the northwestern Indian members of dance associations often megalopolises, Delhi and Mumbai, and have close relationships with nationalist in the big cities of southern India, like movements. The Hindu nationalists are Bangalore and Hyderabad. The event is actively supporting this new festival also spreading abroad among overseas event as the new ‘tradition of Hindus’. Indian communities in the UK, USA Collective dance often brings about and elsewhere. Even in such distant a sense of unity among those who places, the events are organized by share its physical experience. In the voluntary associations as casual social traditional festival, the collective dance parties, and people enjoy dancing the is a means for reaffirming a sense of dandiya dance. Fashionable dance community in the neighborhood and events fascinate the Indians of major reproducing a form of locality that is world cities, and the standardized based on neighborhood. In the case of dance is becoming the typical Indian the new dance festival, however, the festival. dance becomes the medium for a An active flow of people across different kind of locality which connects regional and national borders is distant persons. The global uniformity associated with economic development of content in popular media allows and the acceleration of information unfamiliar persons to share the same movement through electronic media. body experience in a given place, for a This has also contributed to the spread brief moment. This experience of the new festival style. Accompanying contributes to the creation of a modern the global flow of people and nation as an imagined community. information, the fashionable and exotic The spread of the new festival dance is circulating as a cultural sign reflects the contemporary Indian society of ‘the Indian’. Hindu nationalist in which economic globalization and organizations also support this political-religious nationalism gain movement. Associations organizing the influence at the same time.

New Reproductive Technologies and the Indian Woman as Mother

Mizuho Matsuo Japan Society for the Promotion of Science (JSPS)

“A growing number of women in Anand the USA), English-speaking doctors, no seek to offer their wombs for childless waiting lists, and a legal ‘loophole’. couples.” “Giving birth becomes the India still does not have any legal or latest job outsourced to India.” These self-imposed regulations for the are headlines from newspapers approval of reproductive technologies reporting that more and more rural and surrogacy, so no treatment is women in central Gujarat, India, are illegal at the moment. Patients or becoming surrogate mothers for customers who are living in countries infertile couples, including foreigners where such treatments are prohibited and NRI (Non-Residential Indians). are ready to travel to have children by They offer their wombs for nine months surrogacy, or by using a donor egg or and deliver children on behalf of women donor-fertilized egg. It is reported that who are not able to do this, in exchange Indian surrogate mothers are paid for reward. Others may sell their eggs around 100,000 to 200,000 INR (Indian for in vitro fertilization (IVF). rupees, about 2,500 to 5,000 USD), in There has been a big boom recently contrast to the 15,000 USD paid for in visits to India for medical treatment surrogacy in the USA. For Indian in cities like Mumbai, Delhi, and surrogate mothers, the nine months of Bangalore. Infertility clinics are ‘rental service’ brings them more than increasing and are now estimated to fifteen years of salary working as number more than 250. There are farmers or servants. many advantages in coming to India: Not only having children, but also high-level medical services with cheaper the body and the supply of body parts cost (one-fifth or one-sixth compared to are highly commercialized and 4 MINPAKU Anthropology Newsletter No 26 June 2008

The author finished commoditized in the present globalised from the situation in Japan and some her PhD course at the world. Is this another example of European societies, where certain Graduate University for Advanced Studies exploitation of third world women? Or reproductive techniques are basically (Minpaku) in 2007. is it a natural meeting of supply and banned. It is likely that the positive She is currently a demand in the global market economy? attitude toward surrogacy partly comes research fellow of the Through this phenomenon, we can find from the desirable social image of Japan Society for the Promotion of Science a dual image of women as givers and Indian women as mothers and givers. (JSPS) and a visiting takers, fertile and infertile. The mother is a symbol of fertility and researcher at In 1986, the first Indian ‘test-tube’ utilizing this ability for someone who is Minpaku. Her baby, Harsha, was born through the not fertile is never seen as negative. anthropological research in collaboration of ICMR (Indian Council Therefore, doctors as well as surrogate Maharashtra, of Medical Research) and KEM (King mothers themselves explain surrogacy western India, is Edward Memorial) hospital in Mumbai. with a discourse of dedication and focused on the This was eight years after the world’s voluntarism. At the same time, medicalization and modernization of first ‘test-tube’ baby was born in the infertility is regarded as a problem that reproductive practices UK. The news dominated headlines all should be avoided. and gender relations. over India. A medical doctor recalled Infertile women are generally seen Her current interests how proud she was of this achievement. as negative, inauspicious and pitiful in are (i) the cultural ‘I was really excited hearing the news’, Indian society. They are sometimes influence of new reproductive said the director of an infertility clinic refused permission to participate in techniques on the in Pune, an economically advanced city rituals celebrating women’s perception and near Mumbai. She was a post-graduate reproductive ability, such as marriage representation of medical student and began working in ceremonies, ceremonies for pregnant bodies, and (ii) local bioethics in Indian the field of gynaecology at that time. women, and naming ceremonies for society. She was impressed by the news that babies. It is believed that infertile such medical techniques had become women have ‘evil eyes’, and mothers available, even in a developing country are not willing to let their children near such as India. them. In contrast, the sumańgalī, The acceptance of new reproductive married women with a living husband techniques among medical experts and children (especially sons), are suggests that their use is also accepted applaudable and auspicious like the in Indian society generally. When I goddess Laxmī who brings wealth and interviewed a female doctor at one of happiness to the house. This ideal the leading infertility clinics, she image shows that women are strongly insisted that one of the most expected to be fertile and givers to the challenging and interesting things in family and society. Lacking this ability this field was to create human life is a transgression against the normative artificially. Some gynaecologists were view of womanhood in Indian society. praising a mother who became In these circumstances, it appears surrogate and delivered a baby for her crucial for infertile women to overcome own daughter. A doctor said to me, their problems in order to maintain and ‘Now, a grandmother can deliver a construct their social relationships as A grandmother holds grandchild! What a great mother she is wives, daughters-in-law and mothers- her new grandson, to do such a thing for her daughter’. to-be. Not only foreigners, but also Maharashtra (Matsuo, 2006) This positive tendency in India differs rural Indian women are ready to travel for treatment in bigger cities nowadays. However, there are many differences and gaps in the treatments afforded and provided. Maya’s experience is a good example. She is a 36-year-old woman of the Maratha-Kumbi ‘farmer’ caste living in a village in Maharashtra. She still does not have children after twenty years of marriage. Two years after marrying, she started a ‘journey’ to have children. First, she went to a private doctor of homeopathy near her village. He gave her tablets to ‘make irregular menstruation regular’. Then she visited a government rural hospital in the central village of the region to investigate the cause of her problem. She had undergone blood testing, sonogram diagnosis and curettage. After some years of visiting the rural hospital and taking tablets, she decided to go to a bigger hospital in Pune for June 2008 MINPAKU Anthropology Newsletter No 26 5 further investigation. Again she went through all investigations and paid more than double or three times the couple’s monthly income for just one visit. It is not easy for a small-scale farmer to go to the hospital in the city at regular intervals. She suspended going to hospitals for a couple of years, because of economic and schedule problems. Finally she was advised to visit an infertility clinic in Mumbai where she had curettage and laparoscope surgery. Her sister-in-law reported the good reputation of the clinic, so she and her husband travelled to Mumbai as a last resort. ‘Just imagine how far it is!’ said Maya. They tried to visit Mumbai once a month, but soon they realized that it was impossible for them to continue. All her doctors told her that pregnancy would be ‘possible (hoīl)’, but after more than ten years of hospital visits, she totally Letters from parents gave up the hope of having a baby local community. To quote Arjun with new born babies through medical treatments. Appadurai’s ‘Modernity at Large’, “the colour the infertility clinic (Matsuo, 2006) While infertility has obviously new global cultural economy has to be become medicalized, Maya never had understood as a complex, overlapping, access to the ‘highly advanced’ disjunctive order, which can no longer technologies that are available to be understood in terms of existing middle-class or upper-class Indians centre-periphery models.” Rural women and foreigners. All she could do was go are directly connected to the global through investigations and simple economy when they are givers/sellers, hormonal treatments instead. The but it is not the same when they structural disjuncture is apparent not become ‘consumers’. only among women, but also within a

‘Ethnic’ Fashion in India

Yoshio Sugimoto National Museum of Ethnology

After the economic liberalization in everywhere in the suburbs of 1991 by the Narasimha Rao metropolitan cities and in local cities. government of the Indian National Even in small towns, middle classes Congress, India has experienced rapid have developed a lifestyle of economic development. Mega cities like consumption. Global popular culture is Bombay (Mumbai), Delhi, and Calcutta now in evidence throughout the (Kolkata) now have middle classes. The country. An increasing number of middle classes are said to be a growing shops or boutiques are offering popular power in India, with their number now designer-brand items that are ‘ethnic’ estimated as 200 to 300 million, or 20 or imported. Here ‘ethnic’ fashion to 30% of the total population. means what we call ‘traditional’ Indian Economic liberalization and the costumes, such as salwar kamizes, drastic change of lifestyle in Indian kurta-pyjamas, achikans, and saris. society, particularly in the middle Sumati Nagrath has pointed out, classes, led to an explosion of consumer “(t)here are serious political, social, and goods in the Indian market. The cultural implications that follow the powerful ‘new rich’ have acquired labelling of a group as ‘ethnic’” (Nagrath conspicuous items such as imported 2003). This phenomenon of ‘turning the cars, cell phones, internet access, gaze on the “ethnic” other’ has satellite TVs and other signs of happened in most developing Asian consumption. A forest of high-rise mega countries. Although the term ‘ethnic’ in shopping malls can be found its original sense referred to the ethnic 6 MINPAKU Anthropology Newsletter No 26 June 2008

The author is a identity of a group, especially among a change of clothing style could be a professor of the Western observers, it has now come to starting-point for political change. Department of Social Research at Minpaku. imply “any mode of behavior or a Unfortunately, Jyotirindranath’s Specializing in the material artifact that seems ‘exotic’ or invention failed to fulfil either Indian or social anthropology of primitive or merely ‘non-western’”. British notions of aesthetics. His South Asian society, The sari is the quintessential Indian brother, Rabindranath, similarly tried he has conducted research among female clothing. “Nothing identifies a to invent a Hindu-Muslim mixed style. Sinhalese in Highland woman as being Indian so strongly as Ironically, the rather Hindu style of Sri Lanka and Tamils the sari”, although women also wear dhoti became the ultimate symbol of in Tamilnadu, South saris in many other South Asian Swadeshi after the 1905 Bengal India. His current interests are countries. India’s saris evolved out of a partition (Tarlo 1996). Christianity in South complex physical, historical and Another important attempt to Asia, religion and cultural environment that differs from nationalize the sari as an Indian or nationalism, and region to region and community to South Asian phenomenon can be seen popular cultures and nationalism. His community (Lynton 1995). in popular paintings by Raja Ravi publications include The sari is a length of cloth Varma (1848 –1906), who drew upper- Indo Eiga eno Shotaijo measuring from about four to eight class ladies as well as Hindu goddesses. (An Introduction to meters by about 120 centimetres. The Deeply inspired by the spectacular, Indian Cinema, in fabric is pleated at the waist and wound Parsi (Parsee) Theatre that is the direct Japanese, Tokyo: Seikyusha, 2002), around to make the shape of a skirt or forerunner of cinema, Ravi Varma made Fashioning India trousers, with the remaining few yards Hindu goddesses wear saris from the (co-editor, in covering the upper half of the body. In 1880s. He mass-produced the paintings Japanese, Osaka: 2003, there was a serious dispute by lithographic print and mass- Senri Bunka Zaidan, 2006), about whether saris were fabrics or distributed them mainly in the sidewalk Anthropological garments, concerning taxation stalls and souvenir shops in front of Studies of problems. Christianity and Although characterized as Civilization (editor, in Japanese, Osaka: unstitched cloth that merely National Museum of drapes the body, the sari Ethnology, 2006). offers a dynamic fashion template in its form as a ‘cloth-body’. “Unlike stitched garments that employ undifferentiated yardage, subsequently cut and tailored to conform to the body of wearer, the Indian sari is conceived as a garment even before it is woven or worn” (Kawlra 2005). The history of the sari is obscure because historical records are lacking. However, we can safely assume that the overall South Asian phenomena of saris only began in the latter half of the 19th century under the influences of Indian nationalism. Modern sari styles were credited to Parsis in Bombay and the Tagore family in Calcutta in the 1880s. As early as the 1870s, Jyotirindranath Tagore, brother of the Nobel Prize award winning poet Rabindranath Tagore, instigated one of the most valiant attempts to unite Indian dress with European dress without privileging one type over the other. He invented a national dress which combined both Indian (above) Youngsters in Chennai (Sugimoto, 2007) and European features within (below) Worshipping Gods at Kapaleeshwara, Chennai a single garment. He felt that (Sugimoto, 2007) June 2008 MINPAKU Anthropology Newsletter No 26 7

Hindu temples. a modern perspective. The sari is often seen as an eternal In 1994, Sushmita Sen was crowned and unchanging ‘traditional’ or ‘ethnic’ as Miss Universe, and Aishwarya Rai as dress, but not only is its widespread Miss World. Ritu Kumar provided them popularity and standardisation of drape with Indian-taste dresses at the recent, but it is just as much subject to pageant, thus crowning herself as the change in fashion as any other articles leading designer of India. This was the of clothing. golden moment of Indo-Western mixed Dwyer noted that today’s modern fashion as well as India’s beauty. standardized dress style called nivi, In the 1990s, the ‘ethnic chic’ with its clinging blouse, long petticoat fashions created by leading Indian and fine, sheer sari, is as modern as the designers targeted higher-class movies. It was not until the stars of consumers, but since the beginning of Bombay films started appearing in this the 21st century they have become dress that mainstream India became popular among the new middle classes. aware of it. The choli ‘blouse’ became Meanwhile, the sari has become more popular at the end of the 19th century, formal and gorgeous, and has gradually and is now mandatory (Dwyer 2000). lost the status of a daily garment. Besides the sari, the salwar kamiz or Several leading sari retailers in T Nagar, Punjabi dress, originally a Muslim dress a downtown commercial area of which became popular in north-west Chennai city, compete with each other India, has also become a national — to introduce new kinds of saris, such and even international — dress made as the longest sari ever, reversible sari popular by Princess Diana and designer to be used in four ways, and Jemima Khan from the 1990s. It detachable-pallu (end-piece of a sari) comprises the trinity of loose (salwar) or sari. In addition, the saris with sequins tight (churidars) trousers, a loose shirt ‘beads’, zardozis ‘embroidery’, and other (kamiz) and a scarf (dupatta). Compared ornaments are preferred by designers. to the sari, the salwar kamiz is easier to In 2002, Ritu Kumar launched her wear and is comfortable to move in. It prêt-à-porter line, The Ritu Kumar has recently become the standard dress Label, for younger, more corporate of college students, unmarried women, women. However, she refuses to and working women. describe Indian clothes such as the sari Contemporary conceptions of non- and the salwar-kamiz as ‘ethnic’. Ritu Western fashion systems as traditional Kumar attempts to show how Western and unchanging fit the notions of ‘other’ garments can be given an ‘Indian’ described in Said’s Orientalism. And flavor, without exoticization or the Indian dress system acquires the ethnicization of the Indian motifs. label of ‘fashion industry’ only through Nagrath has observed that a few Indian its adoption of Western norms and designers, such as Ritu Kumar and Western acceptability (Nagrath 2003). Rohit Bal, are now beginning a Even Indian designers have internalized ‘Counter-Orientalism’ in Indian the orientalized Western gaze, to create Fashion. ‘exotic’ or ‘ethnic’ fashions at home in India. References Ritu Kumar began her career as a Dwyer, Rachel 2000 All You Want Is fashion designer from the late-1960s, Money, All You Need Is Love: Sex and and has dominated the field of India’s Romance in Modern India. London & fashion design for nearly four decades. New York: Cassel. Recently, the leading weekly magazine Kawlra, Aarti 2005 ‘The sari: A dynamic voted her as India’s No.1 fashion fashion template’, in M. Mio & Y. designer (‘Birds of Plume’, Outlook, Sugimoto (eds.) Fashioning India, September 20, 2004). Inspired by the 24-26. Osaka: Senri Bunka Zaidan. post-independence nationalist revival of Lynton, Linda 1995 The Sari: Styles, Indian art and culture, particularly by Patterns, History, Techniques. the Crafts Movement led by Kamala London: Thames & Hudson. Devi and Pupul Jayakar, in the 1960s Nagrath, Sumati 2003 ‘(En)countering she began to look towards surviving Orientalism in high fashion: A review textile designs and techniques for her of India fashion week 2002’, Fashion work in the field of fashion. Ritu Kumar Theory 7: 361-376. was one of the first Indian fashion Tarlo, Emma 1996 Clothing Matters: designers to blend traditional weaving Dress and Identity in India. New techniques, fabric and embroidery with Delhi: Viking. 8 MINPAKU Anthropology Newsletter No 26 June 2008

Globalization and South Indian Music

Yoshitaka Terada National Museum of Ethnology

The author is an The music culture of South India is familiarity, the violin caught the associate professor of ethnomusicology at undergoing a major transformation attention of Western audiences for its Minpaku. He received with globalization as its backdrop. At unique holding position and playing his MA (1983) and first glance, Karnatak (South Indian technique, and the intricate rhythmic PhD (1992) from the classical) music today may appear structure and virtuosity of University of Washington in Seattle. vibrant and flourishing. The famous percussionists received an enthusiastic His India-related December music season in Chennai is reception. The accompanists often ‘stole articles include: attracting an ever-increasing number of the show’ from the vocalist, but they ‘Effects of nostalgia: people from other urban centers in were expected to remain subservient to The discourse of decline in Periya India, and from foreign countries. Tours soloists. Such firsthand experiences led Melam music of South of Karnatak musicians overseas have accompanists to reconsider their India culture’ (Bulletin also increased dramatically since the position in the musical and social of the National 1980s, and many have emigrated, hierarchy. Museum of Ethnology, 1996), ‘T. returning to India only for Such changes in awareness among N. Rajarattinam Pillai performances. This movement of classical musicians helped lead to the and caste rivalry in musicians has had a grave impact on emergence of a new musical genre. A South Indian classical music culture as a whole, and many Chennai-based company started music’ (Ethnomusicology, musicians and patrons, especially of marketing a series of recordings labeled 2000), and older generations, lament that its old ‘fusion’ in 2000. The term refers ‘Performing charm and classicism are disappearing primarily to a new genre of music in auspiciousness: Periya Melam music all too rapidly. which the familiar compositions of in South Indian The large-scale movement of people Karnatak music are rendered by marriage ceremony’ is one of the tangible effects of various combinations of Indian and (Wacana Seni, 2005). globalization. The migration of Indian Western instruments, with a He is also the editor of Music and Society people and their settlement in North synthesized accompaniment. While in South Asia: America and Europe has increased conservative musicians and patrons of Perspectives from sharply since the 1960s. The US alone Karnatak music may criticize fusion Japan (Senri had more than 1.8 million people of music as ‘cheapening’ or ‘destroying’ Ethnological Studies 71, 2008). Indian descent in 2000. The thirst for the age-old tradition, the commercial music of their homeland created success of these recordings went well opportunities for many Indian beyond even the expectation of their musicians to perform abroad. For such producers. musicians, the increasing contact with The biggest live event for fusion the Western (and Westernized Indian) music has been the annual music audiences has rattled the social festival at the Indian Institute of hierarchy in music. While vocal music Technology (IIT), Chennai, one of the was not readily accessible without prior elite universities that trains IT

A fusion band at wedding reception in Chennai (Terada, 2006) June 2008 MINPAKU Anthropology Newsletter No 26 9 engineers for the global market. With classical music without overt religious generous funding from multinational connotations, Karthick writes new corporations such as Sony and Levi’s, songs based on the principles of the IIT festival has sponsored concerts classical music instead of arranging by many prominent groups including pre-existing classical masterpieces the internationally famous Shakti. Led imbued with strong Hindu by British guitarist John McLaughlin, devotionalism. the group featured Indian musicians Through his fusion music, Karthick and introduced them to Western also challenges social inequality and audiences. Their performance in discrimination in music. Percussionists Chennai also inspired many college are long since deeply dissatisfied with students and young aspiring musicians the pyramid-like power structure in in India, including some who later classical music, because they find became fusion musicians. Today fusion themselves discriminated against in music is rapidly replacing classical and terms of performance fees and general film music as background sound in treatment. He aims to raise the hotels, restaurants and shopping accompanists’ status in classical music centers. Even diehard fans of classical by becoming successful with his own music may discretely play fusion CDs instrumental ensemble. (while driving their cars, for example). Fusion music in India is directed The thrust behind producing fusion mostly to the domestic market, but music is not only the music industry’s some individuals, such as Rangaswamy desire to create a profitable genre for Parthasarathy, a veteran producer and domestic and potentially foreign composer of Tamil films, sees its markets, but also the musicians’ potential for export. Through his New shifting motivations and varying York based company, he produces and responses to globalizing society. Most distributes recordings of Indian music fusion musicians have strong for Indians based in North America and backgrounds in classical music, and others interested in Indian music, some even come from illustrious including Ilaiyaraja’s How To Name It lineages. Normally, their privileged (1984), the most innovative (and position would facilitate their bid to controversial) experimentation prior to pursue a career in music. So, why do the emergence of fusion music. More they risk their chances by playing the recently, he produced Resonance by the fusion music that conservative Madras String Quartet in 2000. The musicians and patrons harshly criticize? recording has eight classical Virtually all fusion musicians believe compositions arranged for string that classical music is too old-fashioned quartet, and merges Western and for young people, who are increasingly Indian traditions of classical music. urban (and global) in life-style and The CD jacket juxtaposes four Western sensibility. To attract them, they select string instruments against the familiar compositions from the classical background of a huge Hindu temple. repertoire (Vatapi Ganapatim, for Such strategic juxtaposition was example) and perform them with a obviously meant to lure those in the medium to fast tempo, simple West who are interested in Indian or harmonization, and a mostly world music. synthesized accompaniment. The best- Western music, popular or classical, selling fusion CDs, such as Dream has not spread widely in India in its Journey by saxophonist, Kadri original forms, but has greatly Gopalnath, represent an old tradition influenced Indian music. The in distinctly urban garb. incorporation of Western musical Other fusion musicians regard the traditions was initiated in the early image of classical music as too socially 19th century by courtly kings, such as and religiously exclusive. Traditionally, Saraboji II (1798-1832) of Tanjavur, South Indian music has been a who were eager to learn Western devotional path through which culture, including music. Western composers have been deified by instruments were first introduced to musicians and listners. The fusion India for ceremonial and military musician Ghatam Karthick, for bands, and were gradually adapted into example, questions why such ‘saint- local traditions. Many Western composers’ cannot be listened to simply instruments have penetrated deeply as great composers. Exaggerated vocal into classical music, and an instrument interjections and facial expressions like the violin has become so prevalent among musicians and listeners are that some may think it is of Indian used to express their intoxication with origin. Today, it is not rare to see a music, but have made the classical concert featuring a saxophone, clarinet, music circle more like a religious cult, mandolin, or guitar. thus alienating others. To create The emergence of fusion music since 10 MINPAKU Anthropology Newsletter No 26 June 2008

2000 is a recent manifestation of music. Although classical music has interest in Western culture, but also always been supported by a relatively expresses ambivalence, and perhaps small group of patrons and fans, even insecurity, among musicians musicians today are concerned about trained in classical music. While the relevance of classical music to stressing the universality of their younger audiences. musical tradition, Karnatak musicians The unexpected prominence of are concerned about the reception of fusion music derives from the changing their music outside of South India. dynamics of classical music and the Some have been found modifying their resulting ambivalence of its repertoire or manner of performance to practitioners. The popularity of fusion ensure positive responses when touring music brings aspects of classical music abroad. Others proudly announce their to the wider public, but may successful collaboration with non- significantly alter the social Indian musicians. A similar uncertainty organization of the musicians who have looms behind the emergence of fusion sustained classical music.

Nepali Labor Emigration and its Implications

Makito Minami National Museum of Ethnology

The author is When I visited Nepal at the end of 2007 Malaysia, Saudi Arabia, Qatar, and the associate professor at after an interval of one year, United Arab Emirates. This indicates Minpaku. His recent research themes Kathmandu was animated with an an average of about 550 emigrants include transnational unprecedented economic boom. The leaving from the airport at Kathmandu Nepali emigrants in value of real-estate had jumped and the each day. The Malaysian government Japan, India, Hong number of motorcycles and cars in the officially only opened their labor market Kong, and the UK, ethnic activism, and city was significantly greater, due to to Nepal beginning in 2001, yet the the political competing loans supplied by newly number of Nepali labor emigrants in transformation of established banks. Department stores Malaysia reached about 190,000 by Nepal. His recent with expensive imported goods were December 2005. This was the second publications include ‘From Tika to Kata?: mushrooming one after another. And largest number after that of Indonesian Ethnic movements they were flooded with upper and emigrants to Malaysia. The most among the Magars in middle class Nepali families. This popular destinations among Nepali an age of economic boom might be the recent labor emigrants changed recently from globalization’ in H. Ishii et al. (eds.) Social effect of increasing numbers of tourists, Malaysia to Qatar, reflecting the Dynamics in Northern whose number recovered to the level relatively low wages in Malaysia, and South Asia, Vol.1: seen before the Maoist insurgency the construction boom in Qatar. Nepalis Inside and (1996–2006). In addition, there was a Since 1985, I have conducted Outside Nepal (New special economic demand from the research in a village of the Magar Delhi: Manohar 2007), and he is a co-editor stationing of UNMIN (United Nations people. Labor emigration has also been of Transnational Missions in Nepal). They brought important here. In 2000, a young man Migration in East enormous international funds and named Daniya visited Saudi Arabia for Asia: Japan in a many staff into Nepal in order to restore the first time from this village. Comparative Focus (Senri Ethnological peace after the cease-fire of the Unfortunately, he returned home just Reports 77). Communist Party of Nepal (Maoist). three months later due to illness, even However, a more crucial factor is the though he planned to stay there for two increase of labor emigration from years. Although he could not earn more among the middle and lower socio- than his travel expenses, he could economic classes. As foreign laborers in acquire knowledge of the ‘outside world’ other countries, the emigrants have through his experience of travel and increased cash flow at home with their working abroad. Such knowledge, remittances. The effects have appeared though trivial for frequent travellers, widely in urban markets. includes the practical knowledge of The number of labor emigrants was medical checks, passports, visas, about 200,000 in 2007, not including airplanes, monetary values and the massive flow of people to India by exchange rates, and so on. No one in land. The main destination of Nepali his village had acquired such labor emigrants using airplanes are knowledge before. Since then, Daniya June 2008 MINPAKU Anthropology Newsletter No 26 11 has been pleased to guide young villagers and the neighbors who are hoping to work abroad. Now he is helping them to travel abroad, and working as an agent has become a side business, alongside agriculture. He visits Kathmandu with his young clients twice a month. During my stay at Kathmandu, I met Daniya and one of his clients at a guest house near a new bus terminal. As soon as Daniya saw me, he began talking fast. “Yesterday, this young Magar boy failed to get on his airplane. But I could get him a seat on tonight’s flight of Qatar Airlines, at the city office. There was an additional charge of cash equal to fifty dollars for reissuing a reservation.” When Daniya saw the boy off at the gate of the airport the previous day, he had instructed the boy that he should line up at a Qatar Labor emigrants Airline counter, where the trade mark ‘outside world’ and opportunities to wearing matching of a ‘deer’ design is shown. However, acquire knowledge. They may directly caps of a manpower agent at Kathmandu the boy had somehow kept standing in experience the world outside of Nepal airport, January 2008 the line of people for another airline without ever experiencing Kathmandu. (Minami, 2008) with a flight bound for Delhi, and For long-term human development in missed his flight for Doha. rural Nepal, the knowledge and I asked the boy, “Why didn’t you ask experience gained abroad is more someone in front of you if it was the significant than the earning of short- line for Qatar Airlines?” Unabashed, he lived cash. replied, “I asked the guy in front of me, Globalization has penetrated deeply as you are saying. He told me, ‘Yes, into all corners of the world. I am very indeed.’ So he also missed the flight to much impressed by the possibility of Doha like me.” I was sorry, but I improving ‘capability’ among labor couldn’t help laughing. I said to Daniya, emigrants through their experience “This must be the first case for you.” abroad. (Amartya Sen regards Daniya replied with a smile. “No, there ‘capability’ as having substantive have been six or seven similar cases, freedoms to choose a life one has among the forty-six people I’ve sent reason to value.) In the example above, abroad in the last six years.” Then he Daniya returned home as a made the boy write a letter to his father cosmopolitan, who knew the world asking him to pay back to Daniya the outside and acquired mobility, cash equal to fifty dollars. connections, and a network of Today, travel expenses for legal information. This cultural capital foreign labor emigration, including allowed him to send many clients or miscellaneous expenses, come to about followers abroad. An advantage of USD 2,900, regardless of the anthropological research on global destination. Young villagers borrow this migration lies in its ability to reveal the amount, then get unskilled jobs in process of involvement of an individual foreign countries. They earn or a local society in globalization. approximately USD 485 to USD 580 During the Maoist insurgency, for per month and usually stay abroad for ten years, it was said that young men two or three years. Daniya takes a went abroad in order to avoid getting commission of USD 97 to USD 194 per recruited by the People’s Liberation person. As the above case of missing a Army, while young women and children flight shows, the young villagers are, at had no choice but to join the PLA. It is first woefully ignorant of modern or an ironic paradox that anti-capitalist urban systems. However, they gradually and gender-neutral Maoist activism has acquire knowledge of the ‘outside world’ accelerated capitalistic global labor through journeys and working emigration for males only, and it has experiences, like Daniya did, and come consequently brought globalization to back to Nepal. villages in Nepal. Now that the civil war When we talk about foreign labor is over, labor emigration will increase, emigrants, we often pay attention only not only among men but also among to the economic effect of their women. In the near future, we might remittance. But labor emigration also witness a feminization of emigration offers villagers experience of the from Nepal. 12 MINPAKU Anthropology Newsletter No 26 June 2008

concrete building Exhibition blocks for the outer walls, and household The Profound Earth: appliances such as Ethnic Life and Crafts of lights, color China television, a stereo, and a DVD recorder. This reproduction Special Exhibition was modeled after March 13 – June 3, 2008 an 18-year-old farm house that actually China is a multiethnic state. exists in a village in While its fifty-five ethnic Jingxi, a county minority groups account for located in the west only 8% of the country’s vast of Guangxi population of 1.3 billion, each Autonomous Region. of them has been developing Inside and Dance of ethnic minorities at the opening ceremony unique customs and arts of around this house, living since time immemorial. the exhibition portrays scenes festival’, the San yue san ‘3rd Inhabiting the peripheries of of the everyday world of the day of the 3rd lunar month, a the Chinese civilization, these Zhuang people. The displays singing festival or sweeping of ethnic cultures have also taken show annual events, a puppet the tomb of their ancestors’, shape through selective show (muouxi in Chinese), and the Zhongyuan jie ‘14th or 15th adoption of various elements of the periodic market. day of the 7th lunar month, a the Han Chinese culture. This The annual events shown festival of the dead’ and special exhibition is designed are the Chunjie ‘New Year’s Zhongqiu jie ‘full-moon lantern to introduce China’s diverse ethnic groups and their cultures, with a particular emphasis on Southwest China. New Column The first floor of the Special Exhibition Hall is dedicated to the Zhuang, the largest My Field of Dreams minority group in China with a population of 16 million. A If all practical restrictions magically vanished…. life-sized reconstruction of a distinctive multi-storied stilt I am a botanist who approaches anthropology at walking speed house (called ganlan in across the fi elds where people grow fruit and vegetables. My ‘fi eld of Chinese, the name for houses dreams’ is a place at the edge of forest where I can sit among wild previously built on stilts) is the plants, looking at them, and at the same time looking at their exhibition centerpiece. cultivated cousins nearby. The forest is a place where many others The ground floor inside the have been before, where nature has provided a nursery for human house is used for keeping activities. livestock such as water buffalos, In my mind’s eye, I often return to a childhood that has been a pigs and hens, and for storing starting point for all my journeys. I return to my own nursery, a farming implements. The second garden with a jungle at the far end, and chickens in their own house floor is the living space for people. in the jungle. For this particular dream, I recently found a possible The Zhuang traditional source in the edge of a forest in northern Myanmar. I was walking lifestyle shown is remarkable with an interpreter along a muddy cattle track between the forest for its sustainable, resource- and a large open area of rice ponds. On the slope below, between recycling aspects: the use of the forest and the fi elds, we found a man sitting next to a bamboo food-scraps to feed livestock, hut, constructing a long cylindrical fi sh-trap out of lengths of split and the use of methane gas bamboo. (biogas) produced by the With no obvious signs of surprise, he let us sit next to him and excrement of humans and ask questions about the wild plants that interested me. He knew livestock, for lamps and a gas all about them — where to fi nd them, when to go there to collect ring. the fruit used to bait traps, and how to set the traps to catch wild Han Chinese influences are chickens and other birds of jungle or fi eld. Activities like these apparent in several aspects of may have been the fi rst steps that led to the domestication of the building: an emphasis on chickens, and eventually to those chickens that I kept in my the centerline connecting the childhood. front gate and the altar, the Our informant was comfortable and confi dent in his vast construction method, the use knowledge of the local environment. As we spoke, the fi sh trap took of Chinese characters, and in shape in his hands — a miracle of skill with natural materials, and the design of furniture. We can also a miracle of deadly purpose. The farmer is also a hunter. Now I also find the influences of dream of returning to that place and moment, to continue the modernization in the use of June 2008 MINPAKU Anthropology Newsletter No 26 13 festival on the 15th day of the protection. All of these artifacts in Southwest China, the special 8th lunar month’. The muouxi epitomize the distinctive exhibition aims to demonstrate puppet show from Jingxi characteristics and sense of their cultural richness and county is considered so beauty of each ethnic minority. diversity. valuable that local authorities The ‘Manufacturing’ section have requested recognition of emphasizes craftsmanship and Shigeyuki Tsukada this show as an intangible artistic excellence by exhibiting Chief Organizer cultural asset. silverware, lacquer ware, National Museum of Ethnology Meanwhile, the second-floor fabrics, embroideries, wooden exhibition focuses on the Miao, works, bamboo works, metal Yi, Bai, Naxi, Jingpo, Yao, Wa works, toys and talismans. This and other ethnic minorities. section also reproduces a Their unique and sophisticated silverware workshop of the Conference crafts are presented in three Miao, to show how their silver sections titled ‘Costume’, accessories are made. The ‘Manufacturing’ and ‘Entertainment’ section Present Situation of ‘Entertainment’. The ‘Costume’ presents a Dai hulusi ‘gourd Cultural Resources section displays clothes and flute’, the Miao lusheng ‘wind Among Ethnic Groups in accessories for both sexes and instrument with multiple Southeast China different age groups. Exhibits bamboo pipes’ and other include gorgeous silver traditional musical instruments accessories, the Miao’s ornately such as wooden drums and International Symposium embroidered costume, and the bronze drums, as well as the March 13, 2008 outfit of mountain people Dongba script, and Dongba engaged in slash-and-burn pictograms written by Naxi Ethnic minorities in Southeast farming. The latter has a short priests. By featuring the life China have their own abundant skirt and pair of gaiters for leg and crafts of ethnic minorities cultural heritage. Their cultures, both tangible and intangible, have changed constantly and served various strategic purposes. For this international symposium, we invited four researchers, including museum directors, from Guangxi and Yunnan, conversation, and to accept his invitation to visit some other places Southwest China, who he knows, together, on foot. In this dream, the interpreter is also specialize in management, essential: I cannot learn the local language of every place I visit. My preservation and utilization of botanical subject has been carried by birds who have been free ethnic cultural resources and spirits, crossing natural and human boundaries all over Southeast institutions. During the Asia. To follow the plants, I will always need local interpreters and symposium, the Chinese guides to navigate the cultivated and wild environments. The guides scholars, together with fourteen are usually people who have lived in one area for a long time. participants in Japan, Through them, I can also learn some fragments of local history, and examined specific situations in how particular cultivated each province or region. They and wild environments discussed the development and have been made and present-day utilization of kept or lost. cultural resources by ethnic My other dream is to minorities in Southwest China, somehow piece together as well as challenges that need these fragments of to be addressed in the years to experience and history come. into something coherent Three main subjects were — something that might discussed: be useful to others who (i) The function and wish to explore the relationship of cultural jungle. At best, my resources among government, publications will be like scholars and people — In slash marks on the trees eco-museums in Guangxi, what that mark a trail. kind of cooperation in Perhaps it is no accident management has emerged that paper is made from Author with a ‘flying taro’ in a cloud forest on Mt. among the three parties, and the bark of trees. Popa, Myanmar how was it established? (ii) The use of cultural Peter J. Matthews resources for tourism National Museum of Ethnology development and the production of merchandise in relation to today’s economic 14 MINPAKU Anthropology Newsletter No 26 June 2008

This award, established by the Canadian government, is given to excellent publications concerning Canada in Japanese (April 2007).

Ritsuko Kikusawa (Department of Advanced Studies in Anthropology) received a JSPS Prize from the Japan Society for the Promotion of Science for her diachronic studies of Austronesian languages and cultures. This prize is established in order to recognize and support young researchers with rich creativity Present Situation of Cultural Resources among Ethnic Groups in Southeast China. and superlative research ability International Symposium, March 13, 2008 (March 3, 2008).

Musashi Tachikawa (Professor globalization. Region’. Wu explained the Emeritus) received a Medal (iii) Approaches and social functions of the outdoor with Purple Ribbon from the responsibilities for continuous exhibition of his museum. Japanese government for his conservation of cultural Xie Mohua, Director of life-long contribution to Indian resources in the face of today’s Yunnan Nationalities Museum: and Buddhist studies. The modernization — Who has ‘Conservation of cultural Medal with Purple Ribbon is a responsibility now, and what diversity: Research and practice prestigious award given to kind of system is suitable for in Yunnan’. Xie showed scholars and artists who have allocating responsibility? traditional village culture and made a prominent contribution folklore, and explained that the to science and art (April 29, Our presenters and Ethnic Culture Learning 2008). presentations from China were: Pavilion, Ethnic Cultural and Qin Pu, Director of the Ecological Village, and Ethnic Mikiharu Itoh (Professor Bureau of Cultural Relics, Cultural and Ecological Emeritus) received a Kumagusu Guangxi Zhuang Autonomous Museum, all have problems Minakata Award from the city Regional government: related to development and of Tanabe where the scholar of ‘Responsibility and obligation conservation. folklore and natural history, for continuous conservation of Kumagusu Minakata cultural resources of minority Shigeyuki Tsukada (1867-1941), lived for close to groups in developing modern Convener forty years. The Kumagusu societies: Practice of National Museum of Ethnology Minakata Award is given to “construction of the eco-museum scholars who have made a in Guangxi 1+10 program”’. Qin major contribution in the two explained that an eco-museum fields in which Minakata is completely different from an Information specialized (May 10, 2008). archival museum. It should be based on an existing village, Shigeharu Tanabe (Professor and a network among villagers, Awards Emeritus) received a JASCA scholars and government is Award from the Japanese required. The eco-museum may Five Minpaku researchers have Society of Cultural also serve as a research center. recently been given prestigious Anthropology for his prominent Li Qianbin, Director of awards for their exceptional contribution to anthropological Guizhou Museum: ‘Analysis of academic and social studies. This award, the silver-decorated culture of contributions: established in 2005, is given to the Miao people’. Li analyzed an anthropologist whose the production, classification, Nobuhiro Kishigami publications were most and functions of silver-decorated (Department of Advanced excellent during the last five culture in central China, and Studies in Anthropology) years (May 31, 2008). recent changes in the silver received a Canadian Prime decorations of the Miao. Minister’s Award for Publishing Wu Weifeng, Director of the in recognition of his recent In memoriam Museum of Guangxi Zhuang publication: Canada Inuit no Autonomous Region: ‘Features Shokubunka to Shakaihenka With regret we note the following: and development of an outdoor (Food Culture and Social Change exhibition of the Museum of of Canadian Inuit) (In Japanese, Takuji Takemura, Professor Guangxi Zhuang Autonomous Kyoto: Sekaishisosha 2007). Emeritus. Social anthropology, June 2008 MINPAKU Anthropology Newsletter No 26 15

China. Minpaku 1974-1994; d. PhD thesis title was ‘Technical women and January 28, 2008. and social aspects of the ethnic handicrafts of Rabari people’ (in minorities in Paul Kazuhisa Eguchi, Japanese, 2002). She has Yunnan and Professor Emeritus. Oral published a book, Textiles and other literature and material culture Rituals Among the Pastoral provinces in of the Fulfulde-speaking Rabari of India (in Japanese, southwestern people, Cameroon. Minpaku Kyoto: Showado 2006). China. She is 1974-2004; d. June 13, 2008. a chief editor of the Journal of Yunnan Visiting Scholars Nationalities University.Yang New Staff studied sociology at the Department of Philosophy of Henk Vinken Sichuan University and the Norio Niwa Fellow ECCS, European Centre for Department of Philosophy at Assistant Professor, Center for Comparative Surveys, Germany Xiangtan University. Her Research Development publications include: Lifestyles Vinken is a of China’s Minority Nationalities Niwa studied sociologist (Lanzhou: Gansu Science and social (PhD 1997, Technology Press, 1990), anthropology Tilburg Women of the Bai Nationality at Tokyo University, (Kunming: Yunnan Education Metropolitan Netherlands) Press, 1995), and The University active in Traditional Ethics of the Bai where he comparative Nationality and Modern earned his research on Civilization (Peking: China PhD, and cultures, Modern Publishing House, then worked values, and 1999) (all in Chinese). She has as a research generations. In 2004 he co- also led many research fellow of the Japan Society for edited the volume Comparing projects. the Promotion of Science at Cultures (Leiden: Brill Hosei University. In his Publishers). Recently he has (January 29 – September 2, 2008) dissertation he examined the published on the misfit of relationships between Western-origin values-survey C. Krydz Ikwuemesi traditional culture and concepts in East Asian Senior Lecturer, University of economic development among comparative surveys. He has Nigeria, Nigeria cooperative societies in the been a visiting scholar at Republic of Fiji. One of his several universities in Ikwuemesi research interests is the Germany, the USA, and Japan. studied at the ethno-history of Solomon At Minpaku he is helping University of islanders’ communities in Fiji. prepare a book on civic Nigeria, He is now comparing recent engagement in contemporary Nsukka, political instability in various Japan. A part of this book will where he is parts of Oceania and especially focus on emerging forms of now Senior in Melanesia. engagement outside Lecturer in organizations. Such forms painting and Yoko Ueba allow people to enjoy art theory. He Assistant Professor, Research engagement without the strings is the initiator Center for Cultural Resources attached to long-term of art groups such as the Pan- commitments. Writing on this African Circle of Artists (PACA) Ueba studied has led him to several places in and the Art Republic. He has ethno-arts Japan to interview those who participated in workshops and and textiles resist consumerism by offering creative residencies in Europe at Osaka street performances, passing and America and is the Director University of out flyers, creating shopping of Afrika Heritage (the PACA Arts. Her free zones, and more. Biennale) and Overcoming Maps research (PACA’s Study Tour of Africa). focus is the (November 1, 2007 – August His ongoing exhibition/ handicrafts of 31, 2008) research project (funded by pastoral Total Petroleum and Nigeria’s people. Her Yang Guocai National Gallery), ‘20th Century first field work in the mid-1990s Professor, School of the Art: A Story from Nigeria’ will explored the embroidery and Humanities of Yunnan culminate in a major exhibition weaving of Rabari in India. Nationalities University, China and publication in Nigeria in Since the early 2000s, her December 2008. Ikwuemesi has research interest has shifted to Yang’s research in ethnology worked extensively on the ethnology and technology. Her and sociology is focused on traditional arts of the Igbo of 16 MINPAKU Anthropology Newsletter No 26 June 2008 eastern Nigeria and now seeks anthropological background’, to compare Igbo cosmology with and K. Watanabe, ‘Formation Ainu culture. One of his and reformation of grazing forthcoming articles will camps: Flexible relationships compare Nigerian and Japanese among the sheep herders of contemporary art. east Nepal’. SELF and OTHER

(February 1 – November 30, 2008) ◊ Bulletin of the National Portraits from Asia and Europe Museum of Ethnology 32(3). Choi In-Tag Contents: A. Shimizu, Asia and Europe Museums Network Professor, Dong-A University, ‘Indigenous peoples, Korea colonialism and (ASEMUS) “decolonisation”: The United Travelling Exhibition Choi Nations Declaration on the completed Rights of Indigenous Peoples in National Museum of his BA with a international law’, and M. major in Kaneko, ‘A case study of Ethnology, Osaka, Japanese interethnic marriage and adat Sept. 11 – Nov. 25, 2008 studies at (custom) in Pubian society, Keimyung Lampung province, Indonesia’. University in Korea (Dae- ◊ Bulletin of the National Gu city) in Museum of Ethnology 32(4). 1985. After Contents: N. Kishigami, ‘A graduation, he went to Tokyo cultural anthropological study Metropolitan University for his of subsistence activities with MA and PhD in social special focus on indigenous anthropology. After teaching hunting, fishing and gathering social anthropology at Miyazaki in the Arctic regions’; E. Fukui, MINPAKU Anthropology Newsletter Municipal University, he ‘The aged who “do not know the returned to Korea in 2001 to tradition”: The present The Newsletter is published in June teach Japanese language and situation of the aged on and December. ‘Minpaku’ is a Japanese culture at Dong-A University. Aneityum island, Vanuatu, and abbreviation for the National Museum In Japan, he has conducted a critique of social of Ethnology. The Newsletter promotes research on island societies in constructionism’, and H. Yang, a continuing exchange of information with former visiting scholars and Sugashima, Mie and Okinawa. ‘“Return of the Army in others who have been associated with Recently, he began comparing Triumph” by Badaraqu, Ordos, the museum. The Newsletter also island and coastal societies in Yeke Juu league’. provides a forum for communication both Japan and Korea. His with a wider academic audience. recent publications include ‘A ◊ Terada, Y. (ed.) Music and comparative study of the Society in South Asia: The Newsletter is available online at: sparseness of rural population www.minpaku.ac.jp/publication/ Perspectives from Japan. Senri newsletter in Korea and Japan’ (in Korean, Ethnological Studies, No.71, 2005), ‘Okumura Enshin’s 284pp., March 2008. General Editor: Makio Matsuzono religious activity and Dong-In Editor: Akiko Mori Lee when Korea ports opened’ ◊ Konagaya, Y., S. Bayaraa and Editorial Panel: Ritsuko Kikusawa, (in Korean, 2006), and ‘The I. Lkhagvasuren (eds.) A.D. Peter Matthews, Minoru Mio, Chihiro realm of folk customs in Simukov Works about Mongolia Shirakawa, Yuriko Yamanaka Production: Yumi Edamitsu, Hayuma Okinawa, and the female and for Mongolia vol. 3 (part 1). Mori principle’ (in Korean, 2007). Senri Ethnological Reports, No.74, 594 pp., (part 2), Senri Address for correspondence: (March 12, 2008 – February Ethnological Reports, No.75, The Editor 10, 2009) 327pp., March 2008. MINPAKU Anthropology Newsletter National Museum of Ethnology Senri Expo Park, Suita, Osaka ◊ Nagano, Y. and S.G. Karmay 565-8511, Japan (eds.) A Lexicon of Zhangzhung Tel: +81-6-6876-2151 Publications and Bonpo Terms. Senri Fax: +81-6-6878-7503 Ethnological Reports, No.76, E-mail: [email protected] 323pp., March 2008. The following were published by Signed articles represent the views of the museum during the period ◊ Yamashita, S., M. Minami, their writers, not necessarily offi cial from January to June 2008: views of the National Museum of D.W. Haines, and J.S. Eades Ethnology. (eds.) Transnational Migration ◊ Bulletin of the National in East Asia: Japan in a © National Museum of Ethnology Museum of Ethnology 32(2). Comparative Focus. Senri 2008. ISSN 1341-7959 Contents: T. Matsuyama, ‘The Ethnological Reports, No.77, ‘Exhibition of Australian 208pp., March 2008. Printed by Nakanishi Printing Co., Ltd Aboriginal Art’ of 1965 and its