How do we know that a person is what she claims to be? Or how do we make others believe that we are the person that we claim to be? Sociologists have explored these questions by focusing on face-to-face interaction in various everyday settings. This talk concerns the micropolitics of identification in a more formalized and institutionalized setting, specifically in immigration proceedings. Drawing on the literature on bureaucracy, presentation of self, migrant sending communities, and deviance, the speaker examines how immigration bureaucrats seek to establish migrants’ identities in contemporary immigration proceedings; how migrants challenge these dominant identification practices, notably through their involvement in various “illegal” schemes; and what consequences these micropolitical struggles have for both receiving and sending states. The talk is based on a study of the contestations over family-based immigration in South Korea, which have focused on efforts to establish the kinship and marital status of co-ethnic migrants from China (Korean Chinese migrants). The speaker will show how bureaucrats and migrants mobilize various types of “identity tags,” how migrants combine strategic and moral reasoning as they engage in these micropolitical struggles, and how these struggles influence not only immigration policies in the receiving state but also migration brokerage networks and gender and family relations in the sending states. The talk is based on Kim’s award-winning article in Law and Social Inquiry.

Jaeeun Kim is a postdoctoral fellow at the Shorenstein Asia-Pacific Research Center at Stanford University (2012-2013). Before joining Stanford, she received her PhD degree in sociology from UCLA (2011) and was a postdoctoral research associate at the Center for the Study of Religion at Princeton University (2011-2012). Her dissertation entitled Colonial Migration and Transborder Membership Politics in Twentieth-Century Korea examines diaspora politics in twentieth-century Korea, focusing on colonial-era ethnic Korean migrants and their descendants in Japan and northeast China. Her dissertation has recently been awarded the Theda Skocpol Best Dissertation Award from the Comparative-Historical Sociology Section of the ASA. Kim’s work has appeared in Theory and Society, Law and Social Inquiry, and European Journal of Sociology. Her article in Law and Social Inquiry, entitled “Establishing Identity: Documents, Performance, and Biometric Information in Immigration Proceedings,” has won the graduate and law students best paper award in 2011. After completing her fellowship term at Stanford, Kim will be Assistant Professor in the Department of Sociology and Anthropology at George Mason University beginning in the fall 2013. 

Co-sponsored by the Department of Religious Studies

The Caodai religion is unique.  Born in French Indochina in 1926, it mixes Buddhism, Taoism, and Confucianism with organizational elements from the Catholic Vatican and French spirit-writing practices.  It is a masculine monotheism that worships Cao Dai (the Jade Emperor) as the head of an elaborate pantheon of “spiritual advisors” who include, alongside Asian sages, Jesus, Victor Hugo, Vladimir Lenin, and Jeanne d’Arc.  The religion emerged in tandem with the Vietnamese struggle for independence as a form of “cultural nationalism” expressed as spiritual revival.  Described as both conservative and revolutionary, nostalgic and futuristic, it has been called an “outrageous form of syncretism”—an excessive, even transgressive blending of piety with blasphemy, obeisance with rebellion, the old with the new.   It counts some four million followers worldwide and has grown rapidly in the US, with dozens of temples in California.  Using the case of Caodaism, Prof. Hoskins will explore the controversial concept of “syncretism” and its application to Asian religions.

Janet Hoskins is a professor of anthropology and religion at the University of Southern California.  Her books include Fragments from Forests and Libraries (2001); A Space Between Oneself and Oneself: Anthropology as a Search for the Subject (1999); Biographical Objects: How Things Tells the Stories of People’s Lives (1998); and Headhunting and the Social Imagination in Southeast Asia (contributing ed., 1996).  The Association for Asian Studies awarded its Benda Prize in Southeast Asian Studies to The Play of Time: Kodi Perspectives on History, Calendars and Exchange (1993).  She has also written and produced three ethnographic documentaries, including “The Left Eye of God: Caodaism Travels from Vietnam to California” (2008).

Left Eye of God Preview

The Left Eye of God: Caodaism Travels from Vietnam to California

Since the resignation of Indonesia’s authoritarian president Suharto in 1998, the country has made great strides in consolidating a democratic government. But it is by no means a model of tolerance. The rights of religious minorities are routinely trampled. Regulations against blasphemy and proselytizing are routinely used to prosecute minorities including atheists, Ahmadiyah, Bahais, Christians, and Shias. As of 2012 Indonesia had over 280 religiously motivated regulations restricting minority rights. 

Hard-line groups such as the Islam Defenders Front use narrow interpretations of local and national legislation as a key tool to suppress minorities. In 2006 two ministers in President Susilo Bambang Yudhoyono's cabinet jointly decreed stricter legal requirements for building a house of worship. The decree is enforced only on religious minorities, often when Islamists pressure local officials to refuse to authorize the construction of Christian churches or to harass those worshiping in “illegal” churches. More than 430 such churches have been closed since. Violent attacks on religious minorities have become more frequent—from 216 cases in 2010, to 244 in 2011, to 264 in 2012. What explains this record of intimidation? Can it be stopped, and if so, how?

Andreas Harsono is widely published. He co-wrote In Religion's Name: Abuses against Religious Minorities in Indonesia (Human Rights Watch, 2013). His commentaries appeared in 2012 in outlets ranging from The New York Times to The Myanmar Times. Other writings include My “Religion” Is Journalism (2010), a collection of his Indonesian-language essays. In 2003 he helped establish the Pantau Foundation, which trains Indonesian journalists and defends media freedom. In 1999 he was awarded a Nieman Fellowship on Journalism at Harvard. He co-founded the Southeast Asian Press Alliance (Bangkok,1998), the Institute for the Study of the Free Flow of Information (Jakarta, 1995), and the Alliance of Independent Journalists (Jakarta, 1994). Earlier in his career he edited Pantau, a monthly Indonesian magazine on journalism and the media. Still earlier he worked as a reporter for The Nation (Bangkok) and The Star (Kuala Lumpur). He describes himself as a “journalist-cum-activist”—an identity richly illustrated by his career.

Related Resources

Indonesia: Religious Minorities Targets of Rising Violence (HRW, press release)

Indonesia: Rising Violence Against Religious Minorities (HRW, slideshow)

In Religion’s Name: Abuses Against Religious Minorities in Indonesia (HRW, report)

Abstract:

Prior to the rise of public protests in Russia in December 2011, experts largely viewed Russian nationalism as the strongest ideological trend in the country. This perception significantly influences both the role that some nationalists came to play in the contemporary protest movement and the way other opposition activists relate to them. At the same time, in its efforts to counteract the protest movement, the Kremlin has adopted a rather controversial policy in respect of nationalists and nationalist ideology. This policy essentially combines suppression of ultra-right radicalism in all forms with the use of nationalist ideology to mobilize support for the government.

Speaker Bio:

Alexander Verkhovsky is the founder and director of the SOVA Center for Information and Analysis, a Moscow-based NGO that monitors and analyzes political extremism, ultra-nationalism, xenophobia, freedom of religion, and the use and misuse of counter-extremism measures in Russia.

Verkhovsky has authored numerous publications on these issues. SOVA Center is conducting monitoring on them (see http://sova-center.ru).

Co-sponsored with Center for Russian, East European and Eurasian Studies (CREEES)

Why does ethnic violence in multi-ethnic states revolve around one identity rather than another? Why, for example, do some conflicts revolve around religion whereas others revolve around language? This is an important question for understanding ethnic bloodshed in a variety of plural states in Europe, Africa, Asia, and elsewhere.

Ajay Verghese has examined these questions through an investigation of India, one of the most ethnically diverse countries in the world. Using a mixed-methods research design that combines a quantitative analysis of 589 Indian districts with 15 months of archival work and elite interviews conducted in six case studies, he argues that the legacies of British colonial rule are the major determinant of contemporary patterns of ethnic conflict. 

Verghese finds that areas in India formerly under the control of British administrators experience more contemporary caste and tribal violence, but areas which remained under the control of autonomous native kings experience more religious conflict. Bifurcated colonial rule in India embedded master narratives of conflict in specific regions, reinforced them through local institutions, and ultimately engendered commonsensical understandings of how ethnic conflict is legitimately organized.

Colonialism in India became a model for later British expansion into parts of Africa and Southeast Asia, and this project therefore has major implications for understanding the historical roots of ethnic conflict in a number of multi-ethnic states around the world.

This is the first in a series of lectures by post-doctoral fellows at Shorenstein APARC presenting research on contemporary Asia.