This book brings an important new perspective to the study of sex trafficking by considering the different types of social contracts which existed in the past that had sexual labour or activity as an inherent component. It outlines the nature of these social institutions – marriage, temporary marriage, debt bondage, and slavery – which were recognized in local law, carried no stigma, and endured for long periods. It discusses how labour pledged in return for a loan of cash or as a result of a punishment dictated by the state often included sexual labour, and how this could take the form of servicing the master of the house, his guests, or foreign travellers, who paid the debt-holder for the privilege, and how even wives of different ranks, temporary or permanent, and children, were pledged as sureties for loans. The book, which covers the modern states of Myanmar, Thailand, Laos, Cambodia, and Vietnam, argues that cultural norms are not static, that sexual contracts are more complicated than simply ‘marriage’ or ‘prostitution’, and that as trafficking for sexual purposes increases, those engaging in humanitarian intervention should improve their knowledge of the historical underpinnings of cultural understandings of familial and contractual obligations.

In this monograph Philipp Bruckmayr examines the development of Cambodia’s Muslim minority from the mid-19th to the 21st century. During this period Cambodia’s Cham and Chvea Muslims established strong relationships with Malay centers of Islamic learning in Patani, Kelantan and Mecca. During the 1970s to the early 1990s these longstanding relationships came to a sudden halt due to civil war and the systematic Khmer Rouge repression. Since the 1990s ties to the Malay world have been revived and new Islamic currents, including Salafism and Tablighism, have left their mark on contemporary Cambodian Islam. Bruckmayr traces how these dynamics resulted inter alia in a history of local Islamic factionalism, culminating in the eventual state recognition of two separate Islamic congregations in the late 1990s.

This book explores the interplay between liberalism and imperialism in Second Empire France. By examining the political dimension of imperial expansion and the power of words in shaping public opinion, it sheds light on the ways in which liberal ideas developed in the nineteenth century. In contrast to Britain, French imperialism in the third quarter of the nineteenth century was fostered by a Bonapartist regime that liberals needed to fight in order to build their own political brand. The author argues that the 1860s were not so much a period of ‘liberal empire’ in France as has traditionally been suggested, since liberals were in fact more conveyers of political change rather than supporters of the regime. To demonstrate how French liberals succeeded in configuring an alternative political option, the book explores their attitudes to the expanding colonial empire of Napoleon III in the 1850s and 60s through the analysis of parliamentary debates, the press and published texts. Providing three in-depth case studies on Bonapartist expansion projects in Algeria, Cochinchina and Mexico, the book provides new insights on the foundations of the liberal position on imperialism, and the intellectual outlooks and belief systems that informed these views. Analysing discourses and ideas, as opposed to facts and policies, this book presents a new perspective on the nature of the French Second Empire and illustrates how this shaped a specific liberal political culture in France.

"Troubling the Water uncovers the threats of the Tonle Sap and what its disappearance means for the survival of those that count on it. But it is much more than that; It is a story that taps into a universal fact we will all have to contend with soon: we are destroying our resources in a way that cannot be undone"--

The Handbook of East and Southeast Asian Archaeology focuses on the material culture and lifeways of the peoples of prehistoric and early historic East and Southeast Asia; their origins, behavior and identities as well as their biological, linguistic and cultural differences and commonalities. Emphasis is placed upon the interpretation of material culture to illuminate and explain social processes and relationships as well as behavior, technology, patterns and mechanisms of long-term change and chronology, in addition to the intellectual history of archaeology as a discipline in this diverse region. The Handbook augments archaeologically-focused chapters contributed by regional scholars by providing histories of research and intellectual traditions, and by maintaining a broadly comparative perspective. Archaeologically-derived data are emphasized with text-based documentary information, provided to complement interpretations of material culture. The Handbook is not restricted to art historical or purely descriptive perspectives; its geographical coverage includes the modern nation-states of China, Mongolia, Far Eastern Russia, North and South Korea, Japan, Taiwan, Vietnam, Cambodia, Laos, Thailand, Burma, Malaysia, Indonesia, the Philippines and East Timor.

The ancient ruins of Southeast Asia have long sparked curiosity and romance in the world’s imagination. They appear in accounts of nineteenth-century French explorers, as props for Indiana Jones’ adventures, and more recently as the scene of Lady Lara Croft’s fantastical battle with the forces of evil. They have been featured in National Geographic magazine and serve as backdrops for popular television travel and reality shows. Now William Chapman’s expansive new study explores the varied roles these monumental remains have played in the histories of Southeast Asia’s modern nations. Based on more than fifteen years of travel, research, and visits to hundreds of ancient sites, A Heritage of Ruins shows the close connection between “ruins conservation” and both colonialism and nation building. It also demonstrates the profound impact of European-derived ideas of historic and aesthetic significance on ancient ruins and how these continue to color the management and presentation of sites in Southeast Asia today. Angkor, Pagan (Bagan), Borobudur, and Ayutthaya lie at the center of this cultural and architectural tour, but less visited sites, including Laos’s stunning Vat Phu, the small temple platforms of Malaysia’s Lembah Bujang Valley, the candi of the Dieng Plateau in Java, and the ruins of Mingun in Burma and Wiang Kum Kam near Chiang Mai in northern Thailand, are also discussed. All share a relative isolation from modern urban centers of population, sitting in park-like settings, serving as objects of tourism and as lynchpins for local and even national economies. Chapman argues that these sites also remain important to surrounding residents, both as a means of income and as continuing sources of spiritual meaning. He examines the complexities of heritage efforts in the context of present-day expectations by focusing on the roles of both outside and indigenous experts in conservation and management and on attempts by local populations to reclaim their patrimony and play a larger role in protection and interpretation. Tracing the history of interventions aimed at halting time’s decay, Chapman provides a chronicle of conservation efforts over a century and a half, highlighting the significant part foreign expertise has played in the region and the ways that national programs have, in recent years, begun to break from earlier models. The book ends with suggestions for how Southeast Asian managers and officials might best protect their incomparable heritage of art and architecture and how this legacy might be preserved for future generations.