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.

Religion and nationalism are two of the most potent and enduring forces that have shaped the modern world. Yet, there has been little systematic study of how these two forces have interacted to provide powerful impetus for mobilization in Southeast Asia, a region where religious identities are as strong as nationalist impulses. At the heart of many religious conflicts in Southeast Asia lies competing conceptions of nation and nationhood, identity and belonging, and loyalty and legitimacy. In this accessible and timely study, Joseph Liow examines the ways in which religious identity nourishes collective consciousness of a people who see themselves as a nation, perhaps even as a constituent part of a nation, but anchored in shared faith. Drawing on case studies from across the region, Liow argues that this serves both as a vital element of identity and a means through which issues of rights and legitimacy are understood.

Religious diversity is now a social fact in most countries of the world. While reports of the impact of religious diversity on Europe and North America are reasonably well-known, the ways in which Southeast Asia and Asia Pacific are religiously diverse and the ways this diversity has been managed are not. This book addresses this lack of information about one of the largest and most diverse regions of the world. It describes the religious diversity of 27 nations, as large and complex as Indonesia and as small as Tuvalu, outlining the current issues and the basic policy approaches to religious diversity. Southeast Asia and the Pacific Islands are portrayed as a living laboratory of various religious blends, with a wide variance of histories and many different approaches to managing religious diversity. While interesting in their own right, a study of these nations provides a wealth of case studies of diversity management – most of them stories of success and inclusion.

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.

Introduction : Religion, the nation, and the predicaments of public life in Southeast Asia / Kenneth M. George and Andrew C. Willford -- The priestess and the politician : enunciating Filipino cultural nationalism through Mt. Banahaw / Smita Lahiri -- The modernist vision from below : Malaysian Hinduism and the "way of prayers" / Andrew C. Willford -- Fraudulent and dangerous popular religiosity in the public sphere : moral campaigns to prohibit, reform, and demystify Thai spirit mediums / Erick White -- Islam and gender politics in late New Order Indonesia / Suzanne Brenner -- A sixth religion? : Confucianism and the negotiation of Indonesian-Chinese identity under the Pancasila state / Andrew J. Abalahin -- Relocating reciprocity : politics and the transformation of Thai funerals / Thamora Fishel -- Immaterial culture : "idolatry" in the lowland Philippines / Fenella Cannell -- Picturing Aceh : violence, religion, and a painter's tale / Kenneth M. George.

By examining the sometimes surprising and unexpected roles that culture and religion have played in mitigating or exacerbating conflicts, this book explores the cultural repertoires from which Southeast Asian political actors have drawn to negotiate the pluralism that has so long been characteristic of the region. Focusing on the dynamics of identity politics and the range of responses to the socio-political challenges of religious and ethnic pluralism, the authors assembled in this book illuminate the principal regional discourses that attempt to make sense of conflict and tensions. They examine local notions of "dialogue," "reconciliation," "civility" and "conflict resolution" and show how varying interpretations of these terms have informed the responses of different social actors across Southeast Asia to the challenges of conflict, culture and religion. The book demonstrates how stumbling blocks to dialogue and reconciliation can and have been overcome in different parts of Southeast Asia and identifies a range of actors who might be well placed to make useful contributions, propose remedies, and initiate action towards negotiating the region's pluralism. This book provides a much needed regional and comparative analysis that makes a significant contribution to a better understanding of the interfaces between region and politics in Southeast Asia.

A Genealogy of Islamic Feminism offers a new insight on the changing relationship between Islam and feminism from the colonial era in the 1900s to the early 1990s in Indonesia. The book juxtaposes both colonial and postcolonial sites to show the changes and the patterns of the encounters between Islam and feminism within the global and local nexus. Global forces include Dutch colonialism, developmentalism, transnational feminism, and the United Nations’ institutional bodies and their conferences. Local factors are comprised of women’s movements, adat (customs), nationalism, the politics underlying the imposition of Pancasila ideology and maternal virtues, and variations of Islamic revivalism. Using a genealogical approach, the book examines the multifaceted encounters between Islam and feminism and attempts to rediscover egalitarianism in the Islamic tradition—a concept which has been subjugated by hierarchical gender systems. The book also systematizes Muslim women’s encounters with Islam and feminism into five phases: emancipation, association, development, integration, and proliferation eras. Each era discusses the confluence of global and local factors which shape the changing relationship between Islam and feminism and the way in which the discursive narrative of equality is debated and contextualized, progressing from biological determinism (kodrat) to the ethico-spiritual argument. Islamic feminism contributes to the rediscovery of Islam as the source of progress, the centering of women’s agency through spiritual equality, and the reworking of the private and public spheres. This book will appeal to anyone with interest in international women’s movements, interdisciplinary studies, cultural studies, women’s studies, post-colonial studies, Islamic studies, and Asian studies.