In dramatic contrast to the reported growing influence of doctrinal and fundamentalist forms of religion in some parts of Southeast Asia, the predominantly Buddhist societies of the region are witnessing an upsurge of spirit possession cults and diverse forms of magical ritual. This is found in many social strata, including the urban poor, rising middle classes and elite groups, and across the different political systems of Myanmar, Thailand, Cambodia and Vietnam. This volume reveals both the central historical place of spirit possession rituals in the Buddhist cultures of mainland Southeast Asia and their important contemporary roles to enhance prosperity and protection. This book examines the increasing prominence of spirit mediumship and divination across the region by exploring the interplay of neoliberal capitalism, visual media, the network cultures of the Internet, and the politics of cultural heritage and identity. It advances beyond critiques of the “secularization” and “disenchantment” theses to explore the processes of modernity that are actively producing magical worldviews and stimulating the rise of spirit cults. As such, it not only challenges the assumptions of modernization theory but demonstrates that the cults in question are novel ritual forms that emerge out of inherently modern conditions.

In many parts of the contemporary world, spirit beliefs and practices have taken on a pivotal role in addressing the discontinuities and uncertainties of modern life. The myriad ways in which devotees engage the spirit world show the tremendous creative potential of these practices and their innate adaptability to changing times and circumstances. Through in-depth anthropological case studies from Indonesia, Malaysia, Thailand, Myanmar, Laos, and Vietnam, the contributors to this book investigate the role and impact of different social, political, and economic dynamics in the reconfiguration of local spirit worlds in modern Southeast Asia. Their findings contribute to the re-enchantment debate by revealing that the “spirited modernities” that have emerged in the process not only embody a distinct feature of the contemporary moment, but also invite a critical rethinking of the concept of modernity itself.

Drawing on extensive ethnographic fieldwork in Cambodia, Erik W. Davis radically reorients approaches toward the nature of Southeast Asian Buddhism's interactions with local religious practice and, by extension, reorients our understanding of Buddhism itself. Through a vivid study of contemporary Cambodian Buddhist funeral rites, he reveals the powerfully integrative role monks play as they care for the dead and negotiate the interplay of non-Buddhist spirits and formal Buddhist customs. Buddhist monks perform funeral rituals rooted in the embodied practices of Khmer rice farmers and the social hierarchies of Khmer culture. The monks' realization of death underwrites key components of the Cambodian social imagination: the distinction between wild death and celibate life, the forest and the field, and moral and immoral forms of power. By connecting the performative aspects of Buddhist death rituals to Cambodian history and everyday life, Davis undermines the theory that Buddhism and rural belief systems necessarily oppose each other. Instead, he shows Cambodian Buddhism to be a robust tradition with ethical and popular components extending throughout Khmer society.

Animism refers to ontologies or worldviews which assign agency and personhood to human and non-human beings alike. Recent years have seen a revival of this concept in anthropology, where it is now discussed as an alternative to modern-Western naturalistic notions of human-environment relations. Based on original fieldwork, this book presents a number of case studies of animism from insular and peninsular Southeast Asia and offers a comprehensive overview of the phenomenon – its diversity and underlying commonalities and its resilience in the face of powerful forces of change. Critically engaging with the current standard notion of animism, based on hunter-gatherer and horticulturalist societies in other regions, it examines the roles of life forces, souls and spirits in local cosmologies and indigenous religion. It proposes an expansion of the concept to societies featuring mixed farming, sacrifice and hierarchy and explores the question of how non-human agents are created through acts of attention and communication, touching upon the relationship between animist ontologies, world religion, and the state. Shedding new light on Southeast Asian religious ethnographic research, the book is a significant contribution to anthropological theory and the revitalization of the concept of animism in the humanities and social sciences.

Developing a framework to study "what makes a region," Amitav Acharya investigates the origins and evolution of Southeast Asian regionalism and international relations. He views the Association of Southeast Asian Nations (ASEAN) "from the bottom up" as not only a U.S.-inspired ally in the Cold War struggle against communism but also an organization that reflects indigenous traditions. Although Acharya deploys the notion of "imagined community" to examine the changes, especially since the Cold War, in the significance of ASEAN dealings for a regional identity, he insists that "imagination" is itself not a neutral but rather a culturally variable concept. The regional imagination in Southeast Asia imagines a community of nations different from NAFTA or NATO, the OAU, or the European Union. In this new edition of a book first published as The Quest for Identity in 2000, Acharya updates developments in the region through the first decade of the new century: the aftermath of the financial crisis of 1997, security affairs after September 2001, the long-term impact of the 2004 tsunami, and the substantial changes wrought by the rise of China as a regional and global actor. Acharya argues in this important book for the crucial importance of regionalism in a different part of the world.

This engaging encyclopedia covers the religions and religious traditions of various Southeast Asian countries, including Brunei, Burma, Cambodia, Indonesia, Laos, Malaysia, the Philippines, Thailand, and Vietnam. In this unprecedented profile of the religions of Southeast Asia, scholars from around the world explore the faiths, spiritual practices, and theological dogmas of the region. The book contains a fascinating collection of accurate, detailed articles; informative sidebars; and an extensive list of reference materials, all of which uncover beliefs in that part of the world. Discussions of ancient religions, combined with a look at contemporary trends, feature topics such as religious fundamentalism, secularism, and globalization. Through 150 alphabetically arranged entries, this encyclopedia investigates the religions and religious traditions of countries such as Brunei, Burma, Cambodia, Indonesia, Laos, Malaysia, and the Philippines, among others. Written in an accessible style, this comprehensive reference looks at a variety of belief systems, including Buddhism, Confucianism, tribal practices, Hinduism, Jainism, and Zoroastrianism. A selected, general bibliography offers a listing of the most important print and electronic resources on the topic.

This book draws on ethnographic studies in Southeast Asia to provide new insights into human–environmental relationships and ecologies, together with a set of theoretical innovations. Contextualizing ecologies in this region as pluralizing or hegemonic, conflictive or cooperative, the case studies in these chapters bring into dialogue ontological approaches, the issue of distinct worldviews and concepts of nature on the one hand and political ecology and power relations on the other. They discuss plural ecologies in diverse settings, reaching from urban Vietnam to the Javanese coast and the dense forests of the Southeast Asian highlands. Southeast Asia is one of the most biodiverse and culturally diverse regions in the world. Thus, what occurs in this region is vitally important to the future of Earth. Documenting the plurality and dynamics of ecologies in Southeast Asia, this book provides prime examples for the potentials of alternative human–environmental relationships and sustainable development. It will be of interest to academics studying political ecology, environmental anthropology, sustainability sciences, political sciences, development studies, human geography, human ecology, Southeast Asian studies, and Asian studies.

In central Thailand, a flamboyantly turbaned gay medium for the Hindu god of the underworld posts Facebook selfies of himself hugging and kissing a young man. In Myanmar’s largest city Yangon, a one-time member of a gay NGO dons an elaborate wedding dress to be ritually married to a possessing female spirit; he believes she will offer more support for his gay lifestyle than the path of LGBTQ activism. The only son of a Chinese trading family in Bangkok finds acceptance for his homosexuality and crossdressing when he becomes the medium for a revered female Chinese deity. And in northern Thailand, female mediums smoke, drink, flaunt butch masculine poses and flirt with female followers when they are ritually possessed by male warrior deities. Across the Buddhist societies of mainland Southeast Asia, local queer cultures are at the center of a recent proliferation of professional spirit mediumship. Drawing on detailed ethnographies and extensive comparative research, Deities and Divas captures this variety and ferment. The first book to trace commonalities between queer and religious cultures in Southeast Asia and the West, it reveals how modern gay, trans and spirit medium communities all emerge from a shared formative matrix of capitalism and new media. With insights and analysis that transcend the modern opposition of religion vs secularity, it provides fascinating new perspectives in transnational cultural, religious and queer studies.

By studying intersections among new cults of wealth, ritually empowered amulets and professional spirit mediumship—which have emerged together in Thailand’s dynamic religious field in recent decades—Capitalism Magic Thailand explores the conditions under which global modernity produces new varieties of enchantment. Bruno Latour’s account of modernity as a condition fractured between rationalizing ideology and hybridizing practice is expanded to explain the apparent paradox of new forms of magical ritual emerging alongside religious fundamentalism across a wide range of Asian societies. In Thailand, novel and increasingly popular varieties of ritual now form a symbolic complex in which originally distinct cults centred on Indian deities, Chinese gods and Thai religious and royal figures have merged in commercial spaces and media sites to sacralize the market and wealth production. Emerging within popular culture, this complex of cults of wealth, amulets and spirit mediumship is supported by all levels of Thai society, including those at the acme of economic and political power. New theoretical frameworks are presented in analyses that challenge the view that magic is a residue of premodernity, placing the dramatic transformations of cultic ritual centre stage in modern Thai history. It is concluded that modern enchantment arises at the confluence of three processes: neoliberal capitalism’s production of occult economies, the auraticizing effects of technologies of mass mediatization, and the performative force of ritual in religious fields where practice takes precedence over doctrine.

Khwan is certainly one of the most enigmatic concepts one encounters in the study of the Tai-speaking world. Variously rendered as ‘soul’, ‘vital principle’ or ‘life essence’, the concept eludes unambiguous translations as Western ontologies and the languages that reproduce them simply lack an analogous signifier. While a lot has been written on khwan, it seems that little progress was made in understanding their place in Tai conceptualisations of personhood and sociality. One reason for this may be that authors addressing khwan in their scholarship are frequently referring to the same seminal publications while ignoring others. This fostered a quasi-canonical understanding of what khwan are that is rarely critically scrutinised. With this edited volume we seek not only to honour Barend Jan (Baas) Terwiel, but also to problematise this conventional understanding of what khwan are. In the field of Tai Studies, Baas’ name stands out as a beacon of knowledge and understanding, illuminating the rich tapestry of Thailand’s history, culture, and society. Through meticulous scholarship and a profound love for the subject, Baas has left an indelible mark on the field, enriching our understanding of Thailand in ways that go beyond the surface. Join us on a journey through texts Baas has written over 50 years in order to explore what khwan are and how Tai-speakers all over the Tai-speaking world interact with them in order to strengthen their well-being and maintain personhood. Our goal with this volume is to make Baas scholarship on khwan more easily available and thus to celebrate his remarkable contributions to the world of Tai Studies. Therefore, we have edited, commented, and streamlined his original and sometimes hard to find texts and ordered them in a way that allows readers to better understand khwan as well as their similarities and differences all over the Tai-speaking world.