Book Review: Communities of potential: Social assemblages in Thailand and beyond Edited by Shigeharu Tanabe (ed.)
Book Review: Communities of potential: Social assemblages in Thailand and beyond Edited by Shigeharu Tanabe (ed.)
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书评：潜力社区：泰国及其他地区的社会组合 编辑：Shigeharu Tanabe（编辑）
DOI：
10.1017/s0022463417000467
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发表时间：
2017
影响因子：
0.6
通讯作者：
Tsumura Fumihiko
中科院分区：
文献类型：
--
作者：
石森大地・丹羽典生・後藤明・石村智;他;後藤 明（編）;後藤 明編;後藤 明;後藤 明;後藤 明;Fumihiko Tsumura;Tsumura Fumihiko
在他的介绍中，编辑批评了社区的经典理论，认为集体性和同质性塑造了其成员的核心身份。自2000年代初以来，互联网和社交媒体广泛传播，各种力量参与了全球和地方的变化，社会状况发生了很大变化，关于社区的和谐观点变得难以适用。在自治或/和社会运动基础上形成的个人和社区正变得更加灵活和对外开放。田边在流动性、不确定性和商品化的新背景下，将“聚集”的概念引入对社会运动的民族志分析。正如本书的一些撰稿人提到的，“集合”首先由Gilles Deleuze和Félix Guattari在A thousand plateaus（1987）中提出，并经常被Manuel DeLanda，Arturo Escobar和Michael Osterweil等学者提及。“聚集”可以与依赖总体（例如系统或结构）、本质（例如种族或文化）或整体（例如民族国家或全球资本主义）的理论区分开来。通过这一框架，社区被视为各种力量、个人和群体的组合，其组成部分发挥重要作用，并保持一定的自主权。由于关系方面被认为是潜在社区的核心，这一关键理论阐明了不同的个人如何实现他们的潜力，以及如何通过行动和实践构建社区运动。在不依赖于现实、结构或文化的情况下，这些运动中的异质性和共同性可以通过“聚集”来描述。本卷由十一章组成，分为三个部分：一）社区运动中的聚集，二）共同性和反身性，三）经验和联盟。第一部分阐明了社区运动的主要特征，其中多个人组成集会，通过不同的方法追求共同的目标。这些章节探讨了泰国北方的宗教运动和民间医学运动以及柬埔寨的非政府组织运动。第二章由Kwanchewan Buadaeng分析了一个有魅力的卡伦僧侣Phue Kounts Taw在清迈省Tamo山上建造的宝塔。该地区的卡伦是早期魅力僧侣预言的追随者和信徒，预言“山主将在山顶上建造一座宝塔”。因此，当这座塔被宣布时，预言的追随者们兴奋起来，帮助建造它。关彻万解释说，这些事件不是传统宗教运动的延续，而是参与建造宝塔的不同机构的集合。Phu KongTaw和他来自克伦邦、缅甸和泰国的不同追随者，包括其他僧侣、捐助者，甚至泰国当地官员，并没有形成一个统一的整体，但他们的互动增加了彼此的能力。即使在一个机构内，也存在着不同的想法和做法。然而，关彻万指出，集会的不稳定性和多样性使他们能够适应不断变化的社会经济环境，并实现他们的宗教运动。第二部分探讨了导致另类社区建设的边缘社区运动，以边缘穆斯林社区、新的精神崇拜、佛教教育运动和地方博物馆为例
In his introduction, the editor criticises the classic theories of communities for assuming that collectivity and homogeneity shape the core identity of its members. Since the early 2000s, the Internet and social media have spread widely and heterogeneous forces have become involved in global and local changes, social conditions have been largely changed, and harmonious views about communities have become difficult to apply. Individuals and communities formed on the bases of autonomy or/and social movements are becoming more flexible and open to the outside. Tanabe introduces the concept of ‘assemblage’to the ethnographic analysis of social movements in this new context of fluidity, uncertainty, and commodification. As some of this book’s contributors mention,‘assemblage’was first posited by Gilles Deleuze and Félix Guattari in A thousand plateaus (1987), and often referred to by scholars such as Manuel DeLanda, Arturo Escobar and Michael Osterweil.‘Assemblage’can be distinguished from theories that rely on totality (such as a system or structure), essence (such as ethnicity or culture), or the whole (such as the nation-state or global capitalism). Viewed through this framework, communities are seen as a configuration of heterogeneous forces, individuals and groups where the constituent parts have significant roles and retain a certain autonomy. Since relational aspects are considered central to Communities of potential, this key theory elucidates how diverse individuals actualise their potential and how community movements are constructed through actions and practices. Without relying on reality, structure or culture, the heterogeneity and communality in these movements can be described through ‘assemblage’.This volume consists of eleven chapters divided into three parts: I) Assemblages in community movements, II) Communitas and reflexivity, and III) Experience and alliance. Part I clarifies major characteristics of community movements in which multiple individuals form assemblages to pursue common goals through different approaches. The chapters explore religious movements and folk medicine movements in Northern Thailand and NGO movements in Cambodia. Chapter 2 by Kwanchewan Buadaeng analyses the construction of a pagoda by a charismatic Karen monk, Phue Khaw Taw, on Tamo mountain in Chiang Mai Province. The area’s Karen were followers and believers of earlier charismatic monks’ prophecy that ‘the mountain owner will come to build a pagoda on its top’. Therefore, when the pagoda was announced, the prophecy’s followers became excited and helped with its construction. Kwanchewan interprets these events not as the continuation of a traditional religious movement, but as an assemblage of different agencies involved in building the pagoda. Phu Khaw Taw and his diverse followers from Karen State, Myanmar and Thailand, who included other monks, donors, and even local Thai officials, did not form a unified whole, but their interaction increased each other’s capacities. Even within one agency, there were differences in ideas and practices. However, Kwanchewan indicates that the instability and multiplicity in the assemblage enabled adaptation to changing socioeconomic circumstances and the actualisation of their religious movement. Part II investigates marginal community movements that lead to the construction of alternative communities, as exemplified by case studies of marginal Muslim communities, novel spirit cults, Buddhist educational movements, and local museum