Would you peer review manuscripts for a journal or press that politically censors its content? If your answer is no, then please join us in making your statement public by signing this petition.
Why the need for what seems like such an obvious defense of academic freedom? Several weeks ago, the People’s Republic of China pressured Cambridge University Press to restrict access in China to articles and book reviews in two major journals: China Quarterly and Journal of Asian Studies (the flagship journal of the US-based Association of Asian Studies). The Press agreed to censor content in China Quarterly, but then changed this decision after international scholarly protest.
Not a scholar of this part of the world? Your support of this peer review boycott still matters. It matters for broad support of intellectual freedom and access to scholarship. Your expertise matters as a peer reviewer on manuscripts with topical and theoretical overlaps with your specialties. Continue reading →
At this year’s Taiwan’s annual anthropology conference, the Taiwan group anthropology blog Guava Anthropology hosted a public event where blog members were invited to give five minute “lightning talks” on the topic of cultural policy. In May, Taiwan’s new Minister of Culture Cheng Li-chun 鄭麗君announced plans to hold a national conference with the aim of establishing a “Basic Cultural Law” for Taiwan.1 These talks were to reflect on both the role of the government in shaping cultural policy and the role of anthropologists in shaping government policy. Below is the English version of the talk I gave in Chinese.2
The State must “see” culture
The central problem facing state cultural policies is the need to make culture visible to the state. After all, if the state can’t “see” culture, how can it regulate it? Post-war Taiwan saw tremendous changes in cultural policy: from promoting China-centric cultural nationalism to embracing multiculturalism. But whether it is mono-culturalism or multiculturalism, whether the state wants to suppress or encourage the development of local cultures, it must first be able to “see” them. Continue reading →
[The following is an invited post by Scott Simon. Scott is Professor in the School of Sociological and Anthropological Studies at the University of Ottawa, Canada. Having conducted research in Taiwan for nearly two decades, he specializes in indigenous rights, hunting life-ways, and human-animal relations. His most recent book is Sadyaq Balae! L’autochtonie formosane dans tous ses états.]
In mid-December 2015, indigenous social activists protested across Taiwan with urban demonstrations and lighting of solidarity bonfires in rural communities. They were angry about the case of Tama Talum (Wang Guang-lu), a 56-year-old Bunun man slated to begin a 3.5 year prison sentence on December 15. In July 2013, at the request of his 92-year-old mother who wanted to eat traditional country food, he had hunted one Reeve’s muntjac (a small deer) and Formosan serow (a mountain goat).1 He was arrested and convicted in a Taitung court for illegal weapons possession and poaching. On October 29, 2015, the Supreme Court ruled against his appeal. Tama Talum’s case merits international attention for humanitarian reasons, but also because it reveals deeper human rights issues.
That Facebook CEO Mark Zuckerberg gave an interview in Chinese was big news this week. You can see the start of the interview here:
As you can hear, Zuckerberg’s performance was greeted with “repeated cheers and applause by the assembled students and faculty members.” I don’t want to pick apart Zuckerberg’s Chinese – he only started learning a few years ago, but still did better than some people I know who have lived in Taiwan for over a decade. Nor do I want to focus on the mixed reactions he got on the internet later on. Rather, I want to engage in a thought experiment. Can you imagine a Western audience cheering and applauding a Chinese CEO for speaking in English?
Pierre Bourdieu uses the term “strategy of condescension”1 to refer to the “act of symbolically negating” the power relationship between two languages. Continue reading →
Rather than writing a a straightforward review of Paul Manning’s wonderful The Semiotics of Drink and Drinking (winner of last year’s Sapir Prize), I thought I’d instead engage with the book by endeavoring to apply Paul’s ideas and analytic techniques to a context which is more familiar to me than post-soviet Georgia: contemporary tea culture in Taiwan.
For those who don’t know, bubble tea is a sweet milk tea, often served cold, filled with chewy tapioca balls one drinks up through an extra-large straw. It was first invented in Taiwan in the 1980s and soon became a global sensation. It is now even available at the McDonald’s run McCafé shops in Germany. Continue reading →
The best introductory text to the events immediately preceding the protest is this piece by J. Michael Cole in The Diplomat:
Thousands of Taiwanese were surrounding and occupying the Legislative Yuan (LY) in Taipei on March 19 after legislators from the ruling Chinese Nationalist Party (KMT) expedited the review process of a services trade pact with China that many fear could have damaging repercussions on Taiwan’s economy and sovereignty.
In the first of what I hope to be several reviews of ethnographic and documentary films, I want to write about Hu Tai-li’s excellent film Returning Souls. This film will be of interest to anyone teaching about museum anthropology, repatriation, and indigenous rights. Filmed over eight years, the story it covers goes back forty years to a typhoon in 1958 which destroyed an indigenous ancestral house in the Amis village of Tafalong, about forty minutes south of where I live in Taiwan.
While Amis are generally egalitarian, the owners of this house, the Kakita’an family, had a special place in the village, and their house “is the only recorded structure with carved pillars” among the Amis (from the study guide – PDF). While aristocratic families and carved pillars are common among the Paiwan, they are not otherwise known among the Amis.