This book provides evidence that the emergence of Asian new religious movements (NRMs) was predominantly the result of anti-colonial ideology from local religious groups or individuals. The contributors argue that when traditional religions were powerless to maintain their cultural heritage, the leadership of NRMs adduced alternative principles, and the new teachings of each NRM attracted the local people enough for them to change their beliefs. The contributors argue that, as a whole, the Asian new religious movements overall were very ardent and progressive in transmitting their new ideologies. The varied viewpoints in this volume attest to the consistent development of Asian NRMs from domestic and international dimensions by replacing old, traditional religions.

Religious ideas and actors have shaped Asian cultural practices for millennia and have played a decisive role in charting the course of its history. In this engaging and informative book, Thomas David DuBois sets out to explain how religion has influenced the political, social, and economic transformation of Asia from the fourteenth century to the present. Crossing a broad terrain from Tokyo to Tibet, the book highlights long-term trends and key moments, such as the expulsion of Catholic missionaries from Japan, or the Taiping Rebellion in China, when religion dramatically transformed the political fate of a nation. Contemporary chapters reflect on the wartime deification of the Japanese emperor, Marxism as religion, the persecution of the Dalai Lama, and the fate of Asian religion in a globalized world.

The study of New Religious Movements (NRMs) is one of the fastest-growing areas of religious studies, and since the release of the first edition of The Oxford Handbook of New Religious Movements in 2003, the field has continued to expand and break new ground. In this all-new volume, James R. Lewis and Inga B. T?llefsen bring together established and rising scholars to address an expanded range of topics, covering traditional religious studies topics such as "scripture," "charisma," and "ritual," while also applying new theoretical approaches to NRM topics. Other chapters cover understudied topics in the field, such as the developmental patterns of NRMs and subcultural considerations in the study of NRMs. The first part of this book examines NRMs from a social-scientific perspective, particularly that of sociology. In the second section, the primary factors that have put the study of NRMs on the map, controversy and conflict, are considered. The third section investigates common themes within the field of NRMs, while the fourth examines the approaches that religious studies researchers have taken to NRMs. As NRM Studies has grown, subfields such as Esotericism, New Age Studies, and neo-Pagan Studies have grown as distinct and individual areas of study, and the final section of the book investigates these emergent fields.

This volume brings together eleven key essays that debate how the religious and worldly aims of religious movements in pre-modern South Asia have been linked and how their ideologies, social bases, and organizational structures both continued and changed over the course of time.

The American public’s perception of New Religious Movements (NRMs) as fundamentally harmful cults stems from the "anticult" movement of the 1970s, which gave a sometimes hysterical and often distorted image of NRMs to the media. At the same time, academics pioneered a new field, studying these same NRMs from sociological and historical perspectives. They offered an interpretation that ran counter to that of the anticult movement. For these scholars in the new field of NRM studies, NRMs were legitimate religions deserving of those freedoms granted to established religions. Those scholars in NRM studies continued to evolve methods and theories to study NRMs. This book tells their story. Each chapter begins with a biography of a key person involved in studying NRMs. The narrative unfolds chronologically, beginning with late nineteenth- and early-twentieth century perceptions of religions alternative to the mainstream. Then the focus shifts to those early efforts, in the 1960s and 1970s, to comprehend the growing phenomena of cults or NRMs using the tools of academic disciplines. The book’s midpoint is a chapter that looks closely at the scholarship of the anticult movement, and from there moves forward in time to the present, highlighting themes in the study of NRMs like violence, gender, and reflexive ethnography. No other book has used the scholars of NRMs as the focus for a study in this way. The material in this volume is, therefore, a fascinating viewpoint from which to explore the origins of this vibrant academic community, as well as analyse the practice of Religious Studies more generally.

Heritage and Religion in East Asia examines how religious heritage, in a mobile way, plays across national boundaries in East Asia and, in doing so, the book provides new theoretical insights into the articulation of heritage and religion. Drawing on primary, comparative research carried out in four East Asian countries, much of which was undertaken by East Asian scholars, the book shows how the inscription of religious items as "Heritage" has stimulated cross-border interactions among religious practitioners and boosted tourism along modern pilgrimage routes. Considering how these forces encourage cross-border links in heritage practices and religious movements in China, Taiwan, South Korea, and Japan, the volume also questions what role heritage plays in a region where Buddhism, Taoism, and other various folk religious practices are dominant. Arguing that it is diversity and vibrancy that makes religious discourse in East Asia unique, the contributors explore how this particularity both energizes and is empowered by heritage practices in East Asia. Heritage and Religion in East Asia enriches understanding of the impact of heritage and religious culture in modern society and will be of interest to academics and students working in heritage studies, anthropology, religion, and East Asian studies.

This volume showcases some of the most current and exciting research being done on Cambodian religious ideas and practices by a new generation of scholars from a variety of disciplines. The different contributors examine in some manner the relationship between religion and the ideas and institutions that have given shape to Cambodia as a social and political body, or nation. Although they do not share the same approach to the idea of "nation," all are concerned with the processes of religion that give meaning to social interaction, which in some way includes "Cambodian" identity. Chapters touch on such far-reaching theoretical issues as the relation to religion of Southeast Asian polity; the nature of colonial religious transformation; "syncretism" in Southeast Asian Buddhism; the relation of religious icon to national identity, religion, and gender; transnationalism and social movements; and identity among diaspora communities. While much has been published on Cambodia's recent civil war and the Pol Pot period and its aftermath, few English language works are available on Cambodian religion. This book takes a major step in filling that gap, offering a broad overview of the subject that is relevant not only for the field of Cambodian studies, but also for students and scholars of Southeast Asian history, Buddhism, comparative religion, and anthropology. Contributors: Didier Bertrand, Penny Edwards, Elizabeth Guthrie, Hang Chan Sophea, Anne Hansen, John Marston, Kathryn Poethig, Ashley Thompson, Teri Shaffer Yamada.