4th Southeast Asia Seminar (Mission Statement)
Date/ÀϽÃ: 6 December 2013 / 2013³â 12¿ù 6ÀÏ
Time/½Ã°£: 14:00-17:00 / ¿ÀÈÄ 2½Ã - 5½Ã
Venue/Àå¼Ò: Building no.101, (Asia Center), Room 210
¾Æ½Ã¾Æ¿¬±¸¼Ò(101µ¿) 210È£
(SNU Campus Map/¼¿ï´ë Çб³ Áöµµ)
(Please note the new venue/±âÁ¸ ¾È³»¿Í ´Þ¸® Àå¼Ò°¡ ¹Ù²î¾úÀ¸´Ï, ÁÖÀǹٶø´Ï´Ù.)
Lecture in English (Simultaneous Translation to Korean)
¿µ¾î·Î °ÀÇ ÁøÇà(Çѱ¹¾î µ¿½ÃÅ뿪 Á¦°øµÊ)
Speaker/°¿¬ÀÚ: Prof. KELVIN LOW
(Department of Sociology, National University of Singapore/½Ì°¡Æ÷¸£±¹¸³´ë, »çȸÇаú)
Title/°¿¬Á¦¸ñ: Global Warriors: Tracing Migratory Paths of Gurkhas in Southeast Asia and Beyond
Speaker/°¿¬ÀÚ: Prof. LIAZZAT BONATE
(Department of Western History, Seoul National University/¼¿ï´ë ¼¾ç»çÇаú)
Title/°¿¬Á¦¸ñ: Matrilineal Systems and Islam in the Indian Ocean Rim
(East Africa, South Asia, and Southeast Asia)
Global Warriors: Tracing Migratory Paths of Gurkhas in Southeast Asia and Beyond
-by Professor Kelvin Low
The Nepalese Gurkhas have often been regarded as brave fighters in the scheme of British recruitment and overseas posting since the 1800s. Although Nepal was never a part of the English colonial empire, the British wielded informal influence over the country, and started recruiting regiments of these Nepalese soldiers as a martial race since the Anglo-Nepalese War of 1814-1816. In the contemporary context, descendants of these Gurkha soldiers have settled in various parts of Southeast and South Asia such as Myanmar and India. It is therefore important to consider them as migrants who traverse different pathways from Nepal to the UK, or Singapore, as well as their second-career moves that bring them to other countries of work or settlement including Hong Kong, Malaysia, and Brunei. In this paper, I query the various migratory cycles that Gurkhas or ex-Gurkhas undertake, by interrogating the different notions of return- and step-migration of Gurkhas and their families vis-a-vis Yamanaka¡¯s (2000) idea of the ¡®culture of emigration¡¯. In doing so, I trace their different phases of migration and show how their migratory paths may be critically examined in relation to the historical, political and cultural contexts of Nepal as well as the receiving countries. Is there a Gurkha diaspora to speak of, and what are their senses of belonging that may be mediated through these varied migratory routes in the context of Southeast Asia? Comparatively, what are the connections to Nepal as their homeland, and how would this differ when we examine such links between Nepal and overseas Gurkha/Nepalese communities within and beyond Southeast Asia?
³×ÆÈÀÎ Gurkhas´Â Á¾Á¾ 1800³â´ë ÀÌ·¡·Î ÁøÇàµÈ ¿µ±¹ÀÇ ½Åº´ º¸Ãæ°ú ÇØ¿Ü ÁøÃâÀÇ °èȹ ¼Ó¿¡¼ Á¾Á¾ ¿ë°¨ÇÑ Àü»ç·Î °£ÁֵǾú´Ù. ³×ÆÈÀÌ °áÄÚ ¿µ±¹½Ä¹Î Á¦±¹ÀÇ ÀϺΰ¡ ¾Æ´Ï¾úÀ½¿¡µµ ºÒ±¸ÇÏ°í ¿µ±¹Àº ³×ÆÈ¿¡ ´ëÇØ ºñ°ø½ÄÀûÀ¸·Î ¿µÇâ·ÂÀ» Çà»çÇß°í, ¿µ±¹-³×ÆÈÀüÀï(1814-1816) ÀÌÈÄ ³×ÆÈ ±ºÀεéÀ» ÀüÅõÁ¾Á·(martial race)À¸·Î ¸ðÁýÇϱ⠽ÃÀÛÇß´Ù. µ¿½Ã´ëÀû ¸Æ¶ô¿¡¼ Grukha±ºÀÎÀÇ ÈÄ¿¹µéÀº ¹Ì¾á¸¶¿Í Àεµ¿Í °°Àº µ¿³²¾Æ½Ã¾Æ, ³²¾Æ½Ã¾ÆÀÇ ¿©·¯ Áö¿ª¿¡ Á¤ÂøÇß´Ù. ±×·¯¹Ç·Î ±×µéÀ» ³×ÆÈ¿¡¼ºÎÅÍ ¿µ±¹ ȤÀº ½Ì°¡Æ÷¸£¿¡ À̸£±â±îÁö ´Ù¾çÇÑ ·çÆ®¸¦ ÅëÇØ ¿©ÇàÇÏ¿´À» »Ó ¾Æ´Ï¶ó È«Äá, ¸»·¹À̽þÆ, ºê·ç³ªÀ̸¦ Æ÷ÇÔÇÑ ¿©·¯ ³ª¶ó¿¡¼ Á÷¾÷À» ã°Å³ª °ÅÁÖÇÏ¸é¼ 2¹ø° °æ·ÂÀ» °®°Ô µÈ À̹ÎÀڷμ ÀνÄÇÏ´Â °ÍÀº Áß¿äÇÏ´Ù. ÀÌ ³í¹®¿¡¼´Â ³ª´ÂYamanaka(2000)ÀÇ ¡®À̹ÎÀÇ ¹®È¡¯ ¿¡ ´ëÇØ Gurkhas¿Í ±× °¡Á·µéÀÇ ´Ü°èÀû ÀÌÁÖ¿Í ÀçÀÌÁÖ¿¡ °üÇÑ »óÀÌÇÑ °ü³äµéÀ» °ËÅäÇÔÀ¸·Î½á Gurkhas¹× ÀÌÀüÀÇ Gurkhas°¡ ÅÃÇß´ø ´Ù¾çÇÑ ÀÌÁÖÀÇ »çÀÌŬ¿¡ ´ëÇØ Àǹ®À» Á¦±âÇÑ´Ù. À̸¦ ÅëÇØ ³ª´Â ±×µéÀÇ ÀÌÁÖ¿¡ ´ëÇÑ °¢°¢ÀÇ ´Ü°è¸¦ ÃßÀûÇÏ°í, ÀÌÁÖ °æ·Î¸¦ ³×ÆÈ »Ó ¾Æ´Ï¶ó ÀÌÁÖ »ó´ë±¹ÀÇ ¿ª»çÀû, Á¤Ä¡Àû, ¹®ÈÀû ¸Æ¶ô¿¡¼ ¾î¶»°Ô ºñÆÇÀûÀ¸·Î Á¢±ÙÇØ¾ß ÇÒÁö º¸¿©ÁÙ °ÍÀÌ´Ù. ¡®GurkhaÀÇ µð¾Æ½ºÆ÷¶ó¡¯¶ó ¸»ÇÒ ¼ö Àִ°¡? µ¿³²¾Æ½Ã¾Æ¶ó´Â ¸Æ¶ô ¼Ó¿¡¼ ´Ù¾çÇÑ ÀÌÁÖ°æ·Î¿¡ ³ªÅ¸³ ±×µéÀÇ ¼Ò¼Ó°¨Àº ¾î¶»°Ô ÆľÇÇÒ ¼ö Àִ°¡? »ó´ëÀûÀ¸·Î ¹«¾ùÀÌ ±×µé°ú Á¶±¹ ³×ÆÈÀÇ ¿¬°á°í¸®·Î¼ ÀÛ¿ëÇÏ¿´´Â°¡, ±×¸®°í ¿ì¸®°¡ µ¿³²¾Æ½Ã¾Æ ³»¿Ü¿¡¼ ³×ÆÈ°ú Àç¿Ü Gurkha/³×ÆÈ Ä¿¹Â´ÏƼ °£ ¿¬°è¸¦ °ËÅäÇÒ ¶§, ÀÌ ¿¬°á°í¸®´Â ¾î¶»°Ô ´Þ¶óÁú ¼ö Àִ°¡?
Matrilineal Systems and Islam in the Indian Ocean Rim (East Africa, South Asia, and Southeast Asia)
-by Professor Liazzat Bonate
Matriliny and Islam have co-existed in various places along the Indian Ocean rim, such as in Kerala and southern Malabar in India, Minankabau at Sumatra Island in Indonesia, and also, in Malaysia and Philippines, and along the matrilineal belt of sub-Saharan Africa, including Mozambique. Although each of these examples represents a particular historical or cultural case, I would like to address the question of the concomitant existence of Islam and matriliny from a broad comparative-theoretical perspectives and contribute to the current international scholarly debates by focusing on questions like: why matriliny, as a kinship system, a politico-economic ideology, and a marriage, succession and inheritance strategy has survived so far despite the spread of Islam, of modernity and capitalist economy that give priority and favours to a certain extent, to patriliny and patriarchy? Why Islam could not alter this status quo? If there are some transformations and changes taking place with regard matriliny, what had contributed to these, why and to what degree? In which ways are the Southeast Asian cases different from or similar to those in northern Mozambique and the Malabar Coast? And, finally how gender relations are played out in a society where matrilineal and Islamic patrilineal ideologies exist concurrently? How women¡¯s situation is defined from the long-term historical and traditional-discursive perspectives, and in which ways it has been altered (or not) during the twentieth century? Do women in fact have more power in a matrilineal society or that is just an unwarranted assumption? How the social understanding of the precepts of matriliny and tenets of Islam, influence the situation and position of women?
¸ð°èÁ¦¿Í À̽½¶÷Àº Kerala¿Í ÀεµÀÇ ³²ºÎ Malabar, Àεµ³×½Ã¾ÆÀÇ ¼ö¸¶Æ®¶ó ¼¶ÀÇ Minankabau¿Í °°Àº, ¶ÇÇÑ ¸»·¹ÀÌ½Ã¾Æ¿Í Çʸ®ÇÉ¿¡¼, ±×¸®°í ¸ðÀáºñÅ©¸¦ Æ÷ÇÔÇÏ´Â »çÇ϶ó À̳²ÀÇ ¾ÆÇÁ¸®Ä«ÀÇ ¸ð°èÁ¦ Áö¿ª(belt)¸¦ µû¶ó Àεµ¾ç ÁÖº¯ÀÇ ´Ù¾çÇÑ Áö¿ª¿¡¼ °øÁ¸ÇØ¿Ô´Ù. ºñ·Ï ¿©±â¼ µç ¿¹°¡ °¢°¢ ƯÀ¯ÀÇ ¿ª»çÀû, ¹®ÈÀû »ç·Ê¸¦ ´ëº¯ÇÔ¿¡µµ ºÒ±¸ÇÏ°í, ³ª´Â ±¤¹üÀ§ÇÑ ºñ±³ÀÌ·ÐÀû ½Ã°¢À» ÅëÇØ À̽½¶÷°ú ¸ð°èÁ¦ÀÇ ºÎ¼öÀû Á¸ÀçÀÇ ¿¡ ´ëÇÑ Áú¹®À» Á¦±âÇÏ°í, ´ÙÀ½°ú °°Àº Àǹ®µé¿¡ ÁýÁßÇؼ ÇöÀç ±¹Á¦ÇаèÀÇ ³íÀï¿¡ ±â¿©ÇÏ°íÀÚ ÇÑ´Ù. ¿Ö °¡ºÎÀåÁ¦¿Í ºÎ°èÁ¦µµ¿¡ ¾î´À Á¤µµÀÇ ¿ì¼±±Ç°ú È£ÀǸ¦ º£Çª´Â ÀÚº»ÁÖÀÇ °æÁ¦, À̽½¶÷, Çö´ë¼ºÀÇ Çü¼º¿¡µµ ºÒ±¸ÇÏ°í, Á¾Á·Ã¼°è, Á¤Ä¡°æÁ¦Àû À̵¥¿Ã·Î±â, °áÈ¥, °è½Â, »ó¼Ó Àü·«À¸·Î½á ¸ð°èÁ¦°¡ Áö±Ý±îÁö »ì¾Æ³²¾Ò´Â°¡? ¿Ö À̽½¶÷Àº ÀÌ·¯ÇÑ ÇöÀç»óŸ¦ ¹Ù²Ü ¼ö ¾ø´Â°¡? ¸ð°èÁ¦¿Í °ü·ÃÇØ ¹ß»ýÇÏ´Â º¯È¿Í º¯ÇõÀÌ ¾à°£ÀÌ¶óµµ Á¸ÀçÇÑ´Ù¸é ¿Ö ±×·¯ÇÏ¿´°í ¾î´À Á¤µµ·Î ±â¿©Çϴ°¡? µ¿³²¾Æ½Ã¾ÆÀÇ ¾î¶² »ç·Ê°¡ ºÏ ¸ðÀáºñÅ©¿Í Malabar Çؾȿ¡¼ÀÇ »ç·Ê¿Í À¯»çÇϰųª ȤÀº ´Ù¸¥°¡? ±×¸®°í ¸¶Áö¸·À¸·Î ¼ºº° °ü°è°¡ ¸ð°èÁ¦¿Í À̽½¶÷ÀÇ ºÎ°èÁ¦ À̵¥¿Ã·Î±â°¡ °øÁ¸ÇÏ´Â »çȸ¿¡¼ ¾î¶»°Ô ¿ªÇÒÀ» Çߴ°¡? ¿©¼ºÀÇ À§Ä¡°¡ Àå±â°£ÀÇ ¿ª»ç¿Í ÀüÅëÀû ´ã·ÐÀÇ ½Ã°¢¿¡¼ ¾î¶»°Ô Á¤ÀǵǾú´Â°¡? ±×¸®°í 20¼¼±âµ¿¾È ¾î¶² ¹æ½ÄÀ¸·Î º¯ÈÇÏ¿´°Å³ª ȤÀº º¯ÈÇÏÁö ¾Ê¾Ò´Â°¡? ½ÇÁ¦, ¿©¼ºµéÀÌ ¸ð°èÁ¦¿¡¼ ´õ¿í ÈûÀ» °¡Áö´Â°¡? ¾Æ´Ï¸é ÀÌ°ÍÀº ±×Àú È®ÀεÇÁö ¾ÊÀº ÃßÁ¤¿¡ ºÒ°úÇÑ°¡? À̽½¶÷ ±³¸®°ú ¸ð°èÁ¦ÀÇ °¡¸£Ä§¿¡ ´ëÇÑ »çȸÀû ÀÌÇØ°¡ ¿©¼ºÀÇ ÁöÀ§¿Í »óȲ¿¡ ¾î¶»°Ô ¿µÇâÀ» ÁÖ¾ú´Â°¡?
About the Speakers
Professor Kelvin Low
Kelvin E.Y. Low is Assistant Professor of Sociology at the National University of Singapore. His main areas of research include migration and social memory, and sociocultural analyses of senses and society. He is author of Remembering the Samsui Women: Migration and Social Memory in Singapore and China (UBC Press, forthcoming 2014), Scents and Scent-sibilities: Smell and Everyday Life Experiences (Cambridge Scholars Publishing, 2009), and co-editor of Everyday Life in Asia: Social Perspectives on the Senses (Ashgate, 2010). He is presently working on a project which analyses the historical and contemporary migratory experiences of the Nepalese Gurkhas in the UK, Nepal, and Singapore.
Kelvin E.Y. Low´Â ½Ì°¡Æ÷¸£ ±¹¸³´ëÇÐ(National University of Singapore)ÀÇ »çȸÇÐ Á¶±³¼öÀÌ´Ù. ±×ÀÇ ÁÖ¿ä ¿¬±¸ ºÐ¾ß´Â À̹Î, »çȸÀû ±â¾ï, °ü³ä°ú »çȸ¿¡ ´ëÇÑ »çȸ¹®ÈÀû ºÐ¼®ÀÌ´Ù. ±×´Â Remembering the Samsui Women: Migration and Social Memory in Singapore and China (UBC Press, forthcoming 2014), Scents and Scent-sibilities: Smell and Everyday Life Experiences (Cambridge Scholars Publishing, 2009)ÀÇ ÀúÀÚÀÌ°í, Everyday Life in Asia: Social Perspectives on the Senses (Ashgate, 2010)ÀÇ °øµ¿ ÆíÀÚÀÌ´Ù. ±×´Â ÇöÀç ¿µ±¹, ³×ÆÈ ±×¸®°í ½Ì°¡Æ÷¸£¿¡ ÀÖ´Â ³×ÆÈÀÎ ±¸¸£Ä«µéÀÇ À̹Π°æÇèÀ» ¿ª»çÀûÀÎ °üÁ¡°ú µ¿½Ã´ëÀû °üÁ¡¿¡¼ ºÐ¼®ÇÏ´Â ÇÁ·ÎÁ§Æ®¿¡ Âü°¡ÇÏ°í ÀÖ´Ù.
Professor Liazzat Bonate
Liazzat J.K. Bonate works on the history of Africa, with particular interest in Islam. She has done extensive research in Mozambique on the relationship between Islam and the Portuguese colonialism; Mozambican Muslims and the wider Indian Ocean world; on the participation of Muslims in liberation movements; Islamic education; the use of Arabic script among Muslims for African languages; the relationship between African culture, chieftaincy, matriliny, gender and Islam; and on the transnational Islam and public sphere in the post-colonial period. She also contributed to a research coordinated by the Emory University School of Law on Muslim family law in the former Soviet Republics of Central Asia and the northern Caucasus. Besides her academic work, Professor Bonate served as a short-term consultant to UNICEF, OXFAM-America, Care-USA and other non-governmental organizations on the issues pertaining Islamic culture and education, gender, land rights, family law and the prevention of HIV/AIDS. At the moment Professor Bonate is developing a comparative theoretical research on the relationship between matriliny and Islam.
Liazzat J.K. Bonate´Â À̽½¶÷¿¡ ´ëÇÑ Æ¯º°ÇÑ °ü½ÉÀ» °¡Áö°í ¾ÆÇÁ¸®Ä«ÀÇ ¿ª»ç¸¦ ¿¬±¸ÇÑ´Ù. ±×³à´Â ¸ðÀáºñÅ©¿¡¼ À̽½¶÷°ú Æ÷¸£Åõ°¥ ½Ä¹ÎÁÖÀÇ °£ÀÇ °ü°è, ¸ðÀáºñÅ© ¹«½½¸²°ú ±¤¿ª Àεµ¾ç ¼¼°è, Çعæ¿îµ¿¿¡ ´ëÇÑ ¹«½½¸²ÀÇ Âü¿©, À̽½¶÷ ±³À°, ¹«½½¸² »çÀÌ¿¡¼ ÀÌ·ç¾îÁø ¾ÆÇÁ¸®Ä« ¾ð¾î¿¡ ´ëÇÑ ¾Æ¶ø ¹®ÀÚ »ç¿ë, ¾ÆÇÁ¸®Ä« ¹®È¡¤ÃßÀåÅëÄ¡¡¤¸ð°èÁ¦¡¤Á¨´õ ±×¸®°í À̽½¶÷ »çÀÌÀÇ °ü·Ã¼º, ±×¸®°í ½Ä¹Î½Ã´ë ÀÌÈÄ Ãʱ¹°¡Àû À̽½¶÷°ú °øÀû ¿µ¿ª¿¡ ´ëÇؼ Æø³ÐÀº ¿¬±¸¸¦ ¼öÇàÇß´Ù. ±×³à´Â ¶ÇÇÑ ¿¡¸ð¸®´ëÇÐ ·Î½ºÄð(Emory University School of Law)ÀÌ ÁÖµµÇÑ Áß¾Ó¾Æ½Ã¾Æ¿Í ºÏºÎ ÄÚÄ«¼½ºÀÇ ¿¾ ¼Ò·Ã °øȱ¹À̾ú´ø Áö¿ª¿¡¼ À̽½¶÷ °¡Á·¹ý¿¡ °üÇÑ ¿¬±¸ ÇÁ·ÎÁ§Æ®¿¡ Âü°¡Çß´Ù. ¿¬±¸ ¾÷Àû ¿Ü¿¡µµ Bonate ±³¼ö´Â UNICEF, OXFAM-America, Care-USA ±× ¹ÛÀÇ NGO¿¡¼ À̽½¶÷ÀÇ ¹®È, ±³À°, Á¨´õ, ÅäÁö ¼ÒÀ¯±Ç, °¡Á·¹ý, ¿¡ÀÌÁî ¹æÁö µîÀÇ À̽´µé¿¡ ´ëÇÑ ´Ü±â ÄÁ¼³ÅÏÆ®·Î ºÀ»çÇß´Ù. ÇöÀç Bonate ±³¼ö´Â ¸ð°èÁ¦¿Í À̽½¶÷ »çÀÌÀÇ ¿¬°ü¼º¿¡ ´ëÇÑ ºñ±³ ÀÌ·ÐÀû ¿¬±¸¸¦ ÁøÇàÇÏ°í ÀÖ´Ù.
Education
Ph.D., Historical Studies, University of Cape Town, 2007.
M.A., African History, Northwestern University, 2002.M.A., Islamic Societies and Cultures, School of Oriental and African Studies, 1998.B.A., M.A., World History, Al-Farabi (former Kirov) Kazakhstan National University, 1990.
Professional ExperienceAppointed at SNU, 2011. Post-Doctoral Fellow, Centre for Contemporary Islam, University of Cape Town, South Africa, 2009-2010. Assistant Professor, Center of African Studies, Eduardo Mondlane University, Mozambique, 2007-2011.Visiting Scholar, Centro de Estudos Sociais (CES), University of Coimbra, Portugal, 2006Visiting Scholar, UNIFOB Global Research Centre, University of Bergen, Norway, 2008 Visiting Scholar, ZMO (Centre for Modern Orient), Berlin, Germany, November, 2008Lecturer in History, History Department, Eduardo Mondlane University, Mozambique, 1993-2007.
Please forward any queries or RSVP to Ms LEE Kyoung Won via e-mail: alc@snu.ac.kr