Minority Citizenship: Mobility, Religion, Gender and the State in Asian Context


Single Panel


Session 4
Tue 16:30-18:00 REC A2.14


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The panel is titled ‘‘Minority Citizenship: Mobility, Religion, Gender and the State in Asian Context’’. It delves into the examination of citizenship regimes and the experiences of diverse minority groups, including those based on ethnicity, religion, and gender, within the Asian context. The specific focus of this panel revolves around the minority citizenship of countries such as Thailand, Indonesia, Malaysia, and Taiwan. The panel engages in an analysis of several case studies to explore the process by which citizenship is constructed through legal frameworks, state institutions and other cultural elements. The primary objective of this panel is to demonstrate that although citizens’ rights should be ensured and protected by the state, regardless of their gender, ethnicity, and religion, minority citizenship can be a complex issue due to the potential discrimination and unequal treatment based on group affiliation and status within the state. This thus gives rise to concerns regarding the living situations of minority groups within the political system, also prompting an intriguing examination of their approaches to pursuing inclusion and advocating for their political and social demands in different contexts. All the presenters offer diverse case examples from various nations and time periods. Chontida examines the experiences of the Aceh Chinese community residing in Aceh under the jurisdiction of the Sharia law. She explores the influence of the Islamic legal framework on the citizenship status of the Aceh Chinese, highlighting the existing tensions between the local government, Muslims and non-Muslims within Indonesia’s special autonomous area. Chitiphat analyzes the evolution of women’s societal roles in Thailand from the beginning of the first National Economic and Social Development Plan. The study investigates the increased inclusion of women within the national framework and identifies the persisting challenges faced by women in Thailand. Hu Ning explores how the Malaysian Chinese perform the Guan Gong belief within the Malaysian state and underscores the value of the “Dynamic Interactions” theoretical framework in better comprehending the interaction of Chinese as a minority in Malaysia. Then, Jidapa focuses on the transnational marriage of Thai women in Taiwan. Not only does she explore the legality which constrains the rights of Thai woman migrants, but she also investigates strategies and advocacy efforts employed by Thai woman migrants to promote their rights and facilitate their integration into Taiwanese society. Lastly, Laoera analyzes feminist narratives in Indonesia by reassessing the identities and roles of Indonesian women’s agency in Indonesia through the examination of Indonesian women’s discussion in the digital space, specifically Twitter.