Kayan Religion is an ethnographic account of the rituals and beliefs of Central Borneo swidden agriculturists, written at the request of the Baluy Kayan of Sarawak to preserve their religion for future generations. With its extensive agricultural rituals, Kayan religion is organized around the agricultural cycle. Both priests and shamans are present; the latter limit themselves to curing rituals, while priests manage the annual cycle, life-cycle rituals, and familial rituals. Like other groups in Southeast Asia, the Kayan have elaborate death rituals. The traditional Kayan religion (adat Dipuy) was characterized by ritual head-hunting, animal omens, and a multiplicity of taboos. In the 1940s, a prophet revealed a new religion (adat Bungan) in Central Borneo, with particular success in the Baluy area. In its initial stage, adat Bungan was a radical rejection of the old religion. However, in just a few years, a kind of counter-reformation occurred, led by aristocrats and priests, who reinstated most of the old rituals in a simplified and less onerous form.

Drawing from ethnographic examples found throughout the world, this revised and updated text, hailed as the "best general text on religion in anthropology available," offers an introduction to what anthropologists know or think about religion, how they have studied it, and how...

Austronesia is the vast oceanic region which stretches from Madagascar to Taiwan to New Zealand. Encompassing both scattered archipelagos and major landmasses, Austronesia - derived from the Latin australis,'southern',and Greek nesos,'island' - is used primarily as a linguistic term, designating a family of languages spoken by peoples with a shared heritage. Julian Baldick, a celebrated historian of ancient religion, here argues that the diverse inhabitants of the Philippines, Taiwan, Indonesia, New Guinea and Oceania show a common inheritance that extends beyond language. This commonality is found above all in mythology and ritual, which reach back to an ancient, prehistoric past. From around 1250 BCE the original proto-Oceanic speakers migrated eastwards from South-East Asia. Navigating by the sun, the stars, bird flight, the swells of the sea and cloud-swathed mountain islands, Austronesian voyagers used canoes and outriggers to settle on new territories. They developed a unified pattern of religion characterised by mortuary rites, headhunting and agrarian rituals of the annual calendar, culminating in a post-harvest festival often sexual in nature. This unique overview of Austronesian belief and tradition - the author's final book, and published posthumously - will be essential reading for students of religion, prehistory and anthropology.

This comparative study of the peoples of central Borneo offers an unusually detailed description of a pre-colonial society. Professor Rousseau analyses a region characterized by great ethnic diversity and unravels the relation between ethnicity, social organization, language, and cultureamong its peoples.Geographically, central Borneo is divided into several river basins, each of which forms part of a different country. Because of this, the area has traditionally been dealt with in a fragmented way by academics. Yet the records of scholars, missionaries, and administrators that have been keptsince the area came under colonial control at the beginning of the twentieth century provide ethnographic and historical data virtually unmatched in the rest of the insular South East Asia. Professor Rousseau's extensive survey of the available literature and archival material, backed up by manyyears of fieldwork in the region, challenges some long-held views and assumptions. First he shows that, while ethnic identity is normally expected to act as a divider between social groups, this area of great ethnic diversity actually forms a single society. Secondly, although it is thought thatsmall-scale, stateless societies tend to show little evidence of social inequality, he demonstrates that the communities of central Borneo have until recently had a clearly hierarchical structure.The uniquely detailed evidence presented in this study and its comparative approach shed an entirely new light not only on central Borneo, but also on the fundamental nature of societies.

In this overview of popular religion in Southeast Asia, Robert L. Winzeler offers an interpretative look at the nature of today’s indigenous religious traditions as well as Hinduism, Buddhism, Islam, and Christianity and conversion. He focuses not on religion as it exists in books, doctrine, theology, and among elites and dominant institutions but rather in the lives, beliefs, and practices of ordinary people. Popular Religion in Southeast Asia employs a broad view of religion as involving not just the usual Western notions of faith but also supernatural belief in general, magic, sorcery, and practical concerns such as healing, personal protection, and success in business. Case studies and concrete examples flesh out the discussion, demonstrating how popular religion relates to historical and contemporary social, cultural, political, and economic developments in the region.

Malaysia is a prosperous, developing nation in Southeast Asia. Its citizens face the problems that beset people’s lives all over the world. These problems are about the family and economic security, as well as the existential choices we customarily associate with the residents of developed societies. Through the anthropologist’s art of ethnography and cultural analysis, the book shows the way ordinary Malaysians manage the contingencies, the chanciness in their daily existence. In a mildly postcolonial gesture, Doing Lifework in Malaysia transports the work of Heidegger, Arendt, Camus, Sartre—masters of European existentialism—to a recognizably ‘Third World’ situation. The result is a series of penetrating and illuminating essays that cover a broad range of social actors, among them a Tamil domestic servant, the film maker Jasmin Ahmed, a Malay corporate wheeler-and-dealer turned ecologist, a group of Chinese traders in the Sarawak interior and a female ex-communist insurgent. As such, this fascinating study examines the Malaysian social life afresh, and in the process brings into focus issues not normally covered in other accounts: Hindu worship as a defiance against tradition, gift exchange and globalization, race envy and psychoanalysis, petite capitalism and solitude.

This edited book is the first major review of what has been achieved in Borneo Studies to date. Chapters in this book situate research on Borneo within the general disciplinary fields of the social sciences, with the weight of attention devoted to anthropological research and related fields such as development studies, gender studies, environmental studies, social policy studies and cultural studies. Some of the chapters in this book are extended versions of presentations at the Borneo Research Council’s international conference hosted by Universiti Brunei Darussalam in June 2012 and a Borneo Studies workshop organised in Brunei in 2012. The volume examines some of the major debates and controversies in Borneo Studies, including those which have served to connect post-war research on Borneo to wider scholarship. It also assesses some of the more recent contributions and interests of locally based researchers in universities and other institutions in Borneo itself. The major strength of the book is the inclusion of a substantial amount of research undertaken by scholars working and teaching within the Southeast Asian region. In particular there is an examination of research materials published in the vernacular, notably the outpouring of work published in Indonesian by the Institut Dayakologi in Pontianak. In doing so, the book also addresses the urgent matters which have not received the attention they deserve, specifically subjects, themes and issues that have already been covered but require further contemplation, elaboration and research, and the scope for disciplinary and multidisciplinary collaboration in Borneo Studies. The book is a valuable resource and reference work for students and researchers interested in social science scholarship on Borneo, and for those with wider interests in Indonesia and Malaysia, and in the Southeast Asian region.

"CENTER FOR SOUTHEAST ASIAN STUDIES, KYOTO UNIVERSITY"--T.p.