Resettlement in Lao PDR: mobility,resistance and gendered impacts

Villagers in northern Laos have been on the move for generations. Recent changes, however, in the location of their village and their daily mobility patterns differ from what they have experienced before; the government's resettlement programme has changed their livelihoods and made them more socially and economically vulnerable. The ethnic groups we studied have decided to use mobility to resist state control and seek livelihood security for themselves. By using the concept of motility, this article analyses how this household and community choices have a gender-differentiated impact. The mobility patterns of men and women have changed. While men attend to long-term investments, women are forced to make ends meet on a day-to-day basis. Men visit the market and public places more frequently, while women spend more time looking for non-timber forest products and working as hired labour. Although women now support the family and their mobility has increased, their say in the household seems to be on the decline, resulting in weakening women's motility.     

Haunting the State: Rumours,Spectral Apparitions and the Longing for Buddhist Charisma in Laos

Buddhist ascetic monks and hermits that move largely outside of the institutional structures of the monastic order (sangha) have a long history in mainland Southeast Asia. In Lao Buddhism these figures seem to have largely disappeared, but due to their charismatic qualities they still occupy a crucial position in the social imaginary. This article explores rumours and narratives about the existence of ascetic monks and hermits in contemporary Laos. I argue that rumours about, and narratives of, spectral apparitions of these figures express a longing for Buddhist charisma that is partially rooted in Laos’ revolutionary past, and in recent social and economic changes. As Buddhist charisma can point to alternative, personalised sources of power, I argue that rumours and spectral apparitions can be interpreted as haunting, and therefore afflicting and challenging the current politics of religion of the Lao state.     

The Legacy of the Vietnam War: Making a Living amid Unexploded Ordnance in Xieng Khouang Province,Northern Laos

Laos was drawn into the Second Indochina War, making the country the most heavily bombed country on earth. Although the war ended more than four decades ago, unexploded ordnance (UXO) continues to kill and injure civilians. In many provinces UXO constitutes the major hindrance to socioeconomic development and obstacle to local people earning a decent living. The aim of this article is to examine the ways in which local people have developed livelihood strategies to survive in dangerous environments through the lens of sustainable livelihood perspectives. This article argues that livelihood improvements in Xieng Khouang Province should be characterised as a bottom-up phenomenon. UXO is still a major concern for the government and local people with respect to achieving development objectives. As the financial resources for UXO clearance are limited, education is a powerful tool for creating awareness of UXO risks among local people. The research suggests that more resources should be mobilised to deal with UXO problems.     

略论二战以来老挝华人社会地位的变化

华人在老挝一向安居乐业。二战以后 ,老挝华侨华人社会经历了较大的变化。 1 975 -1 986年 ,老挝当局在越南政府排华政策的影响下 ,基本上铲除了华人赖以存在的经贸根基 ,大部分华人离开了老挝。当今的老挝华侨华人社会 ,无论在经济基础和籍贯结构方面 ,基本上都不是历史上华侨社会的延续 ,而是由少数留在本地的华人、 80年代后期回归的华人以及来投资的新华侨重新建构的。当前 ,老挝华侨华人主要从事商贸活动 ,有较高的经济地位和社会地位 ,但尚少有政治诉求。     

Mission Raquez: A forgotten ethnographic expedition through Laos in 1905

This paper focuses on Mission Raquez, a French ethnographic expedition through Laos to collect material for the Marseille Colonial Exposition of 1906. This paper discusses the location of extant material and considers the ethnographic methods used on the mission in conjunction with anthropological study, mass media, and popular celebrity in turn of the century France.     

Ethnic Performance and the State in Laos: The Boun Greh Annual Festival of the Khmou

Following the 1975 revolution, the Laotian statesmen adopted a modernising discourse that targeted “backward” traditions as undesirable. But since the 1990s, authorities have mitigated this standpoint, distinguishing “good” from “bad” traditions according to their compatibility with the program of national development, and professing their will to (re)instate the former as suitable expressions of culture in a multi-ethnic nation. This is manifest everywhere from the National Constitution to TV shows and ethnic catalogues. This paper analyses the implementation of these principles through the case of the boun greh New Year festival, an invented ethnic tradition of the Khmou, the largest ethnic minority in Laos. The article demonstrates that this implementation has consequentially implied the adoption of a grammar of national ethnicity; that this official framework paradoxically allows the Khmou to articulate demands for better recognition of their group; and that this process does not mute expressions of “cultural intimacy” at variance with this matrix. The official frame of ethnicity has been eventually adopted by the Khmou, but this state effect has multiplied the layers of expressed ethnicity: it cannot be equated with a unilateral regimentation that would deprive the Khmou of their agency.     

Lao State Formation in Phôngsali Villages: Rising Intervention in the Daily Household and Phounoy Reaction

Abstract

Since the mid-nineteenth century, the Phunoy in Phongsaly province have been closely linked with the state in Laos through their role in defence, yet state intervention in their affairs has remained minimal. Villages have traditionally organised their own social and economic lives without interference at household or community levels. Since the first half of the twentieth?century, successive states in Laos have attempted to benefit from Phunoy villages, but they have had limited and transient success. For the last 15?years, however, the state has become a more significant reality for villagers, with a swath of policies implemented locally: resettlement, land reform, mandatory commercial plantations, a shifting cultivation ban, a hunting ban, etc. This synergistic cocktail has contributed to drastic and irreversible changes in village livelihoods and the landscape. Surprisingly, the Phunoy have not reacted publicly to this drastic revolution of their livelihood. I investigate whether their apparent lack of resistance is a counter-example to the more widely-debated concept of “Zomia”. I conclude that the Phunoy resist the state at the family level, and move away from their former homes, leaving behind a deserted landscape.

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Water,Geopolitics, and Economic Development in the Conceptualization of a Region

Two U.S.-based geographers outline three dimensions (geopolitical, economical, and biophysical) used to define the basin of the Mekong River as a region, which reveal multi-scalar water governance policies and discourses that lie at the core of current challenges and tensions within the basin. Drawing on their extensive knowledge and fieldwork, the authors demonstrate that processes integral to the framing of the Mekong as a region of economic integration and international cooperation (water resource development through construction of large dams) conflict sharply with the functioning of the Mekong as a region of highly connected biophysical processes. The approach utilized in the paper can be applied to the study of other transboundary river-basin regions in Eurasia and elsewhere facing similar contradictions among the geopolitical, economic, and biophysical dimensions used to define them. By focusing on a region as constructed simultaneously through multiple social and biophysical processes, the authors contribute to current debates within geography and related fields on the nature of regions.     

From revolutionary heroism to cultural heritage: museums,memory and representation in Laos

ABSTRACT. Museum exhibitions in Laos represent two main strands of Lao national identity discourse. First, they glorify the ‘liberation struggle’ of the so‐called ‘Lao multiethnic people’ under the leadership of the Lao People's Revolutionary Party, and therefore serve as important ideological tools for the current regime's self‐legitimisation. Second, they display the history and cultural heritage of the Lao nation, providing the postcolonial state with a narrative of historical continuity and civilisation that is focused mostly on the dominant ethnic Lao culture. This article explores the contradictions within official images of the Lao nation‐state and how these opposing strands of national identity compete or interact. Museums as key arenas of ideological tensions constitute illuminating fields of research on discourses of national identity in Laos.     

Harnessing the sending state: Pragmatic improvisations and negotiated memberships of the Chinese diaspora in Laos

As a form of state-led transnationalism, diaspora strategies have garnered much scholarly attention over the past two decades. Yet, the robust intellectual field still sees a dearth of works addressing how the power of the sending state is lived and experienced in the prosaic lives of transnationality. This paper fills the gap by examining the grounded ramifications of a specific approach that the Chinese government deploys to cultivate diaspora. It prioritizes coopting civil association leaders (hui-zhang) from populations abroad for diaspora governance. I unpack how street-level bureaucracies involved in the execution of this sending state strategy has been exploited by the Chinese entrepreneurs in Laos through qualitative fieldwork. My analysis reveals that these situated actors scrambled to set up their own diaspora associations in an attempt to make themselves hui-zhang eligible for the home country government's targeted engagement. In doing so, they accessed opportunities to appropriate and rework resources from the Chinese state for self-interested accumulation of symbolic and social capital. Both forms of capital are crucial to propel their wealth amassment in private career as intermediaries who extract commissions and kickbacks by brokering Chinese investments into Laos. Detailing these dynamics, the paper elucidates how the power of the sending state is disseminated and enacted through mundane and pragmatic improvisations of diasporic actors. Empirics presented also bring forward a nuanced understanding of the de facto convoluted relations between the Chinese government and the overseas Chinese populations.