Drawing on dramatic accounts by European colonials, and on detailed studies by folklorists and anthropologists, this work explores intriguing age-old Asian beliefs and claims that man-eating tigers and "little tigers," or leopards alike, were in various ways supernatural. It is a serious work based on extensive research, written in a lively style. Fundamental to the book is the evocation of a long-vanished world. When a man-eater struck in colonial times, people typically said it was a demon sent by a deity, or even the deity itself in animal form, punishing transgressors and being guided by its victims' angry spirits. Colonials typically dismissed this as superstitious nonsense but given traditional ideas about the close links between people, tigers and the spirit world, it is quite understandable. Other man-eaters were said to be shapeshifting black magicians. The result is a rich fund of tales from India and the Malay world in particular, and while some people undoubtedly believed them, others took advantage of man-eaters to persecute minorities as the supposed true culprits. The book explores the prejudices behind these witch-hunts, and also considers Asian weretiger and wereleopard lore in a wider context, finding common features with the more familiar werewolves of medieval Europe in particular.

Csenge Virag Zalka, a Hungarian storyteller, has collected 55 folktales from around the world about supernatural abilities like superhuman strength, invulnerability, flying, heightened senses, speed, invisibility, healing, agility, precognition, telepathy, fire manipulation, teleportation, water powers, and shifting. These tales represent powers that people have dreamed of, conjured up and strived for through the ages. Many of the powers are present in popular culture, making the superheroes who wield them the direct descendants of characters such as the princess who could see through walls or the invulnerable Isfandiyar. Zalka excluded stories about magic or about gods with divine powers, and focused on less well-known stories. She included information on similar heroes, the ability in the story, sources of the powers, the origin of the story, teachings in it, the recommended age group, sources, variants, and comments.

"Here there be dragons"--this notation was often made on ancient maps to indicate the edges of the known world and what lay beyond. Heroes who ventured there were only as great as the beasts they encountered. This encyclopedia contains more than 2,200 monsters of myth and folklore, who both made life difficult for humans and fought by their side. Entries describe the appearance, behavior, and cultural origin of mythic creatures well-known and obscure, collected from traditions around the world.

Highlighting the interconnections between Southeast Asia and the world through literature, this book calls for a different reading approach to the literatures of Southeast Asia by using translation as the main conceptual framework in the analyses and interpretation of the texts, languages, and cultures of the following countries: Cambodia, Malaysia, Singapore, Indonesia, Brunei Darussalam, and the Philippines. Through the theme of “translational politics,” the contributors critically examine not only the linguistic properties but also the metaphoric, symbolic, and semiotic meanings, images, and representations that have been translated across societies and cultures through local and global consumption and circulation of literature, (new) media, and other cultural forms. Using translation to unlock and decode multiple, different languages, narratives, histories, and worldviews emerging from Southeast Asian geo-literary contexts, this book builds on current scholarship and offers new approaches to the contestations of race, gender, and sexuality in literature, which often involve the politically charged discourses of identity, language, and representation. At the same time, this book provides new perspectives and future directions in the study of Southeast Asian literatures. Exploring a range of literary and cultural products, including written texts, performance, and cinema, this volume will be a key resource for students and researchers interested in translation and cultural studies, comparative and world literature, and Southeast Asian studies.

Learning Love from a Tiger explores the vibrancy and variety of humansÕ sacred encounters with the natural world, gathering a range of stories culled from Christian, Muslim, Hindu, Mayan, Himalayan, Buddhist, and Chinese shamanic traditions. Readers will delight in tales of house cats who teach monks how to meditate, shamans who shape-shift into jaguars, crickets who perform Catholic mass, rivers that grant salvation, and many others. In addition to being a collection of wonderful stories, this book introduces important concepts and approaches that underlie much recent work in environmental ethics, religion, and ecology. Daniel CapperÕs light touch prompts readers to engage their own views of humanityÕs place in the natural world and question longstanding assumptions of human superiority.

A commodity, service, or piece of knowledge derived from the natural world that is beneficial to society is referred to as an environmental resource. This may refer to anything in a person's surrounds or surroundings that they believe to be beneficial. Environmental resources include things like food that comes from plants and animals, wood that can be used for cooking, heating, and construction, as well as metals, coal, and oil. The capacity of the land, air, and water to absorb waste products produced by civilization is a kind of environmental resource. Other types of environmental resources include clean land, air, and water. Environmental resources include things like the warmth of the sun, the ability to travel and enjoy recreational activities on rivers, lakes, and seas, breathtaking scenery, and the identification of previously unknown species. The management of the interactions and effects that human civilizations have on the environment is known as environmental resource management (ERM). The management of the environment itself is not what this refers to, despite what the term may lead one to believe. Environmental resource management has two primary goals: the first is to guarantee that ecosystem services are safeguarded and maintained for future generations of humans, and the second is to maintain the integrity of ecosystems by taking into account ethical, economic and scientific (ecological) aspects. The goal of environmental resource management is to identify the components that are impacted by the tensions that arise between satisfying requirements and safeguarding resources. After doing an extensive amount of research, all of the material that is presented in this book was included, and the writers made an effort to write the book in a way that is simple to comprehend. Students may also study and prepare for their assessments by using this book as a resource. People who wish to be knowledgeable about all that is essential to know about the management of the environment should read this book. Reading this book may help improve people's perspectives on the resources we have and how to make appropriate use of them. Because this book is such a valuable resource, reading it can be useful.

The pontianak, a terrifying female vampire ghost, is a powerful figure in Malay cultures, as loved and feared in Southeast Asia as Dracula is in the West. In animist tradition, she is a woman who has died in childbirth, and her vengeful return upsets gender norms and social hierarchies. The pontianak first appeared on screen in late colonial Singapore in a series of popular films that combine indigenous animism and transnational production with the cultural and political force of the horror genre. In Alluring Monsters, Rosalind Galt explores how and why the pontianak found new life in postcolonial Southeast Asian film and society. She argues that the figure speaks to a series of intersecting anxieties: about femininity and modernity, globalization and indigeneity, racial and national identities, the relationship of Islam to animism, and heritage and environmental destruction. The pontianak offers abundant feminist potential, but her disruptive gender politics also unsettle queer and feminist film theories by putting them in dialogue with Malay epistemologies. Reading the pontianak as a precolonial figure of disturbance within postcolonial cultures, Galt reveals the importance of cinema to histories and theories of decolonization. From the horror films made by Cathay Keris and Shaw Studios in the 1950s and 1960s to contemporary film, television, art, and fiction in Malaysia and Singapore, the pontianak in all her media forms sheds light on how postcolonial identities are both developed and contested. In tracing the entanglements of Malay feminist animisms with postcolonial visual cultures, Alluring Monsters reveals how a “pontianak theory” can reshape understandings of anticolonial aesthetics and world cinema.