This book consists of fifteen chapters which can be divided into five major themes: (i) Chinese religion, (ii) Chinese attitudes toward religion, (iii) Chinese spirit cults in Malaysia, (iv) the development of local spirit cults, and (v) major festivals celebrated in Malaysia. The first section deals with three Chinese religious traditions in Malaysia, in particular, and other countries like Singapore, Indonesia, and Thailand in Southeast Asia, in general. The second section attempts to discuss on Chinese attitudes towards religion, Chinese religious conception and its implication in their social life, and how Confucian ethics have contributed to the economic success of the Chinese in Malaysia. The Third section seeks to examine the various aspects of the Nine Emperor Gods, the Datuk Kong (Malay keramat), and the spread of Malay and Chinese spirit cults to Sabah, East Malaysia. The fourth section deliberates on three major processes of change in the development of spirit cults in Malaysia: the localization of Chinese locality cults, including Tudigong and Dabogong, the Sinicization of the Malay keramat, and the indigenization or desinicization of an aboriginal Datuk Seman in Broga, Selangor. And the last section winds up with the practical aspects of celebrating festivals in Malaysia and other parts of Southeast Asia, with special emphasis on festivals in general in the Chinese calendar, the festival of the Nine Emperor Gods in Southeast Asia, and the socio-psychological aspects of the Nine Emperor Gods Vegetarian Festival in Thailand.

This collection examines the historically and geographically specific form of economic organization of the overseas Chinese in Southeast Asia and how it has adapted to the different historical and socio-political contexts of Southeast Asian countries. Moving beyond cultural explanations and traits to focus on the process of evolution and dynamism of situated practices, it argues that Chinese Capitalism is rapidly becoming a form of ‘hybrid capitalism’ and embodies the interdependent of culturally and institutionally specific dynamics at local and regional level, evolving and adapting to different institutional contexts and politico-economic conditions in the host Asian economies. This text also explores the social organization and political economy of the so-called overseas Chinese by examining the changing dynamism of Chinese capitalism in relation to forces of globalization. Focusing on key actors, primarily Chinese entrepreneurs in their business practices, and situated practices as well as cultural, political, social and economic factors under globalizing conditions, it provides providing a broad understanding without fixating or homogenizing Chinese capitalism, contributing to the understanding of the contexts that give rise to the emergence and transformation of Chinese Capitalism in Southeast Asia.

This essential student textbook consists of seventeen sections, all written by leading scholars in their different fields. They cover all the religious traditions of Southwest Asia, Southeast Asia, Central Asia, Tibet, and East Asia. The major traditions that are described and discussed are (from the Southwest) Hinduism, Jainism, Buddhism, Sikhism and Islam, and (from the East) Taoism, Confucianism and Shinto. In addition, the tradition of Bon in Tibet, the shamanistic religions of Inner Asia, and general Chinese, Korean and Japanese religion are also given full coverage. The emphasis throughout is on clear description and analysis, rather than evaluation. Ten maps are provided to add to the usefulness of this book, which has its origin in the acclaimed Encyclopedia of Religion, edited by Mircea Eliade of the University of Chicago.

This richly illustrated volume offers the reader unique insight into the materiality of Asian cultures and the ways in which objects and practices can simultaneously embody and exhibit aesthetic and functional characteristics, as well as everyday and spiritual aspirations. Though each chapter is representative, rather than exhaustive, in its portrayal of Asian material culture, together they clearly demonstrate that objects are entities that resonate with discourses of human relationships, personal and group identity formations, ethics, values, trade, and, above all, distinctive futures.

This lively survey of the peoples, cultures, and societies of Southeast Asia introduces a region of tremendous geographic, linguistic, historical, and religious diversity. Encompassing both mainland and island countries, these engaging essays describe personhood and identity, family and household organization, nation-states, religion, popular culture and the arts, the legacies of war and recovery, globalization, and the environment. Throughout, the focus is on the daily lives and experiences of ordinary people. Most of the essays are original to this volume, while a few are widely taught classics. All were chosen for their timeliness and interest, and are ideally suited for the classroom.

Cochran reconsiders the nature and role of consumer culture in the spread of globalization and illuminates enduring features of the Chinese experience of consumer culture. The history of Chinese medicine men in pre-socialist China, he suggests, has relevance for the 21st century because they achieved goals that resonate with their successors today.

The countries that make up Southeast Asia are seeing an incredible resurgence in their economic power. Over the past fifty years, their combined wealth has reached the same level as the United Kingdom and, taken together, they are on track to become the fifth-largest world economy. But that stability and success has drawn the attention of the second largest world economy--China. The emerging superpower is increasingly involved in Southeast Asia as part of the ongoing global realignment. As China deepens its influence across the region, the countries of Southeast Asia are negotiating spaces for themselves in order to respond to--or even challenge--China's power. This is the first book to survey China's growing role in Southeast Asia along multiple dimensions. It looks closely and skeptically at the multitude of ways that China has built connections in the region, including through trade, foreign aid, and cultural diplomacy. It incorporates examples such as the operation of Confucius Institutes in Indonesia or the promotion of the concept of guangxi.China's Footprints in Southeast Asia raises the question of whether the Chinese efforts are helpful or disruptive and explores who it is that really stands to benefit from these relationships. The answers differ from country to country, but, as this volume suggests, the footprint of hard and soft power always leaves a lasting mark on other countries' institutions.

Death rituals and Buddhist imagery of the afterlife have been central to the development and spread of Buddhism as a social and textual tradition. Bringing together ethnographic, historical and theoretically informed accounts, the book presents in-depth studies of the Buddhist funeral cultures of mainland Southeast Asia and China.

Ecologists have long based their conceptual frameworks in the natural sciences. Recently, however, they have acknowledged that ecosystems cannot be understood without taking into account human interventions that may have taken place for thousands of years. And for their part, social scientists have recognized that human behavior must be understood in the environment in which it is acted out. Researchers have thus begun to develop the area of “human ecology.” Yet human ecology needs suitable conceptual frameworks to tie the human and natural together. In response, Cultural Values and Human Ecology uses the framework of cultural values to collect a set of highly diverse contributions to the field of human ecology. Values represent an important and essential aspect of the intellectual organization of a society, integrated into and ordained by the over-arching cosmological system, and constituting the meaningful basis for action, in terms of concreteness and abstraction of content as well as mutability and permanence. Because of this balance, values lend themselves to the kinds of analyses of ecological relationships conducted here, those that demand a reasonable amount of specificity as well as historical stability. The contributions to Cultural Values and Human Ecology are exceedingly diverse. They include abstract theoretical discussions and specific case studies, ranging across the landscape of Southeast Asia from the islands to southern China. They deal with hunting-gathering populations as well as peasants operating within contemporary nation-states, and they are the work of natural scientists, social scientists, and humanists of Western and Asian origin. Diversity in the backgrounds of the authors contributes most to the varied approaches to the theme of this volume, because differences in cultural background and academic tradition will lead to different research interests and to differences in the empirical approaches chosen to pursue given problems.

Based on long-term ethnographic study, this is the first comprehensive work on the Chinese popular religion in Malaysia. It analyses temples and communities in historical and contemporary perspective, the diversity of deities and Chinese speech groups, religious specialists and temple services, the communal significance of the Hungry Ghosts Festival, the relationship between religion and philanthropy as seen through the lens of such Chinese religious organization as shantang (benevolent halls) and Dejiao (Moral Uplifting Societies), as well as the development and transformation of Taoist Religion. Highly informative, this concise book contributes to an understanding of Chinese migration and settlement, political economy and religion, religion and identity politics as well the significance of religion to both individuals and communities.