By Dru C. Gladney
Majorities are made, now not born. This booklet argues that there are not any natural majorities within the Asia-Pacific quarter, widely outlined, nor within the West. Numerically, ethnically, politically, and culturally, societies make and mark their majorities lower than particular old, political, and social conditions. This place demanding situations Samuel Huntington’s influential thesis that civilizations are composed of kind of homogeneous cultures, suggesting as an alternative that tradition is as malleable because the politics that informs it.The fourteen individuals to this quantity argue that emphasis on minority/majority rights relies on uncritically permitted rules of purity, numerical superiority, and social consensus. Emphases upon multiculturalism can turn into methods of protecting severe political, ethnic, and sophistication modifications in simple terms by way of cultural distinction, and affirmative-action guidelines can isolate, determine, and stigmatize minorities as frequently as they homogenize, unify, and naturalize majorities.This ebook analyzes how minorities are made and marked throughout cultural, nearby, and nationwide barriers from Hawai‘i to Turkey, a quarter that encompasses terribly varied populations and political advancements and that's frequently considered as composed of quite homogeneous majorities.This quantity information discourses of majority and minority, permitting exploration of a few questions of extra basic obstacle within the humanities and social sciences, together with: How does one turn into formally “ethnic” in lots of states in Asia? How are understandings of majority and minority cultures created and formed in particular political and ancient contexts? How does the nation form the way in which humans give some thought to themselves? How do humans withstand, remodel, and applicable those respectable representations?
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Extra info for Making Majorities: Constituting the Nation in Japan, Korea, China, Malaysia, Fiji, Turkey, and the United States
35 In I875 the central and northern Kuriles came under the political control of the Japanese government, which made several attempts to "protect" the Ainu, but without success and often with adverse effect upon them. The Kurile Ainu were the hardest-hit victims of the Russians and the Japanese; the last of them died in I94I. Sakhalin south of sooN had been the homeland of the Sakhalin Ainu, while the territory north of sooN belonged to the Gilyaks and other peoples. , but definitely by the thirteenth century.
57 who transact these rituals are seen less as producers of history and culture than as its muted artifacts. The issue is one of representation, or more specifically, of who is empowered to represent and what is deemed an appropriate subject for representation. It follows that my own musings on how these particular women have come to be objectified in the construction of a majority discourse about Koreanness are similarly problematic, grounded in observations and impressions that are the product of my own position, experience, gender, and the privilege of a Western academic credential.
I will then suggest how the appropriation of shaman rituals into a nationalistic majority discourse and the attendant muting of female shamans draws upon local logic as it plays against the unfolding of modern Korean history. " As a Peace Corps volunteer resident in Korea in the early 1970S, I was offered these aphorisms as a test of my cultural relativism and a trial to my patience. My abiding interest in the world of shamans began one cold December day when I was taken to a kut (an elaborate shaman ritual) and saw the Korean world turned upside down.