This article examines the applicability of the Zomia concept for social scientific studies of the Himalayan region, with a focus on the Central Himalayas. While for both empirical and political reasons the term Zomia itself may not be entirely appropriate to the Himalayan Massif, the analytical imperatives that underlie James C. Scott's usage of it -particularly the emphasis on the ethnic, national, and religious fluidity of highland communities, and their intentionality and agency vis-à-vis the states with which they engage -can be of great utility to those working in the Himalayan region. Through a historical review of the area tradition of 'Himalayan studies', as well as an ethnographic sketch of the cross-border Thangmi community of Nepal, India, and China's Tibetan Autonomous Region, I argue that the potential power of the Zomia concept hinges on its ability to provide an additional framework for analysis (and perhaps political struggle), that adds value to, rather than replaces, 'traditional' nation-state rubrics.
This is the introduction to a special section of Focaal that includes seven articles on the anthropology of affirmative action in South Asia. The section promotes the sustained, critical ethnographic analysis of affirmative action measures adopted to combat historical inequalities around the world. Turning our attention to the social field of affirmative action opens up new fronts in the anthropological effort to understand the state by carefully engaging the relationship between the formation and effects of policies for differentiated citizenship. We explore this relationship in the historical and contemporary context of South Asia, notably India and Nepal. We argue that affirmative action policies always transform society, but not always as expected. The relationship between political and socioeconomic inequality can be contradictory. Socioeconomic inequalities may persist or be refigured in new terms, as policies of affirmative action and their experiential effects are intimately linked to broader processes of economic liberalization and political transformation.
India and federalizing Nepal represent distinct types of federal polity: their origins lie not in the unification of previously autonomous states, but in the devolution of power by a previously centralized state. The boundaries of their constituent sub-units are therefore open to debate, and settling their contours is central to the project of state-building. Written by a political scientist and an anthropologist, this paper presents a comparative exploration of the reciprocal relationship between state structuring and ethnicity in India and Nepal, with a focus on the effects of territorial versus non-territorial forms of recognition. It pushes against recent tendencies within South Asian Studies to see ethnic identity as called into being solely by state practices or 'governmentality' on the one hand, or as a newly commoditized form of belonging produced through neoliberal reforms on the other. Instead it argues that ethnicity must be understood as a multivalent concept that is at once embedded in specific histories of state and sub-state formation, and generative of them. Comparative in scope yet driven by qualitative data collected over years of engagement across the region, the paper charts a middle way between detailed ethnographic studies and large-scale comparative endeavours.
Drawing on ethnographic fieldwork across the Himalayan borders of Nepal and India, I revisit disciplinary debates about ethnicity. I focus on the expressive production of ethnic consciousness among members of the Thangmi (Thami) community in a context of high cross-border mobility. I argue that ethnicity is the result not only of the prerogatives of state control or market forces but also of a ritual process through which identity itself is produced as a sacred object that binds together diverse members of the collectivity. Thangmi participation in a range of ritualized actions demonstrates how mobility across national borders yields a high level of self-consciousness about the efficacy of each form of action as well as of the frames within which action unfolds. Ethnicity may be understood simultaneously as a historically contingent process and a wellspring of affectively real cultural content, enabling us to make better sense-in both scholarly and political terms-of emergent ethnic claims in South Asia and beyond.
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