Food as a daily meal or as a religious offering is fundamental to the cultures of South-East Asia and is a source of utmost enjoyment to its people. Methods of preparing tasty and economical meals are often discussed with passion, and sacrifices to gods and spirits are invariably conducted with great rejoicing. This book explores the multifaceted aspects of food in South-East Asia. Beginning with a historical and sociological survey of South-East Asian food and eating habits, it goes on to discuss the ingredients and spices used in the region, the character of the food markets, the changing styles of the kitchens, and the different styles of cooking and eating from the past to the present. A final chapter examines common South-East Asian sayings based on the food and culinary habits of the region.

The book examines ‘wildmen’such as Homo floresiensis and ebu gogo, images of hairy humanlike creatures known to rural villagers and other local people in Southeast Asia and elsewhere. It explores the source of these representations and their status in local systems of knowledge.

Southeast Asia has a long history with Buddhism that continues to the present day. Centuries ago, Buddhism spread to various areas of Southeast Asia, where some of the greatest Buddhist images and monuments were produced over 1,000 years ago. These include the majestic Borobudur in Central Java and Angkor Thom in Cambodia. Images of the Bodhisattva Avalokitesvara in bronze were also produced in large numbers at this time.0This book deals with images of Avalokitesvara that are unique to specific countries of Southeast Asia: Indonesia, Thailand, Vietnam and Cambodia. It introduces a wider audience to the beauty and originality of Southeast Asian art. The text focuses on specific forms of Avalokitesvara images found in the different regions of Southeast Asia, illustrating the local developments of Buddhist art. This includes an exploration of both iconography and style, but will also highlight the continuous desire of the artists to portray the compassion for which Avalokitesvara is known. Even in today?s modern world, the idea of compassion becomes ever more vital and the Bodhisattva remains popular among all Buddhists. This book would be a source of knowledge, but perhaps most importantly, fantastical and beautiful images that in themselves are a comfort as they radiate the quality of Avalokitesvara: compassion.

This richly illustrated catalogue examines the power of photography and its mobilisation within systems of knowledge and representation across Southeast Asian societies. Rather than just thinking about what photographs show, Living Pictures explores what photographs do, acknowledging that photographs have lives—they move and they act—and in the process, they affect the world around them. This groundbreaking catalogue accompanies the world’s first-ever survey of the medium’s histories across Southeast Asia, from its earliest beginnings in the 19th century until its diverse contemporary manifestations. It traces the creation, circulation and consumption of photography and how these processes have shaped the visual regimes of the region, through essays by the Living Pictures curators, interviews with artists and photographers featured in the exhibition, comprehensive plates including never-before-published images, and new research by leading international scholars focusing on the interdisciplinary intersections between photography and art history, archaeology and cultural theory.

British artists and commentators in the late 18th and early 19th century encoded the twin aspirations of progress and power in images and descriptions of Southeast Asia’s ruined Hindu and Buddhist candi, pagodas, wats and monuments. To the British eye, images of the remains of past civilisations allowed, indeed stimulated, philosophical meditations on the rise and decline of entire empires. Ruins were witnesses to the fall, humbling and disturbingly prophetic prompts to speculation on imperial failure, and the remains of the Buddhist and Hindu monuments scattered across Southeast Asia proved no exception. This important study of a highly appealing but relatively neglected body of work adds multiple dimensions to the history of art and image production in Britain of the period, showing how the anxieties of empire were encoded in the genre of landscape paintings and prints.

The book examines ‘wildmen’, images of hairy humanlike creatures known to rural villagers and other local people in Southeast Asia and elsewhere. Sometimes described in considerable detail, the creatures are reported as still living or as having survived until recent times. The aim of the book is to discover the source of these representations and their status in local systems of knowledge, partly in relation to distinct categories of spiritual beings, known animals, and other human groups. It explores images of the wildman from throughout Southeast Asia, focusing in particular on the Indonesian islands, and beyond, including the Asian mainland, Africa, North America, Africa, Australia, and Oceania. The book reveals how, in Southeast Asia and elsewhere, ‘wildmen’ cannot readily be explained as imaginary constructs rooted in cultural values and social institutions, nor as simply another kind of ‘spirit’. Also critically examined is a view of such figures as fundamentally similar expressions of a pan-human mental ‘archetype’. Forth concludes that many Asian and African figures are grounded in experience or memories of anthropoid apes supplemented by encounters with ethnic others. Representations developed among European immigrants (including the North American ‘sasquatch’) are, in part, similarly traceable to an indirect knowledge of primates, informed by long-standing European representations of hairy humans that have coloured western views of non-western peoples and which may themselves originate in ancient experience of apes. At the same time, the book demonstrates how Indonesian and other Malayo-Polynesian images cannot be explained in the same way, and explores the possibility of these reflecting an ancient experience of non-sapiens hominins.