Hans Scharer was born at Wadenswil (near Zurich), Switzerland, in 1904. After his school years, he was trained for (Protestant) mis sionary work at the Missionshaus in BiHe. For seven years, 1932-1939, he lived among the Ngaju in southern Borneo; first with the Ngaju speaking people of the Katingan river area, later, for a shorter period. with those living along the Barito. He was granted European leave in 1939, and spent the years 1939-1944 studying Ethnology (as it then was called) under Professor J.P.B. de Josselin de Jong at Leiden University. He went home to Switzerland in 1944, but returned to Leiden in 1946 to complete his studies and defend his Ph. D. thesis on Die Gottesidee der N gadju Dajak in Sud-Borneo. It is this thesis which. published by E.J. Brill, Leiden, in 1946, is now being re-issued in English translation. Soon after, he left once more for the Ngaju territory, as Praeses of the Baseler Mission in south Borneo. He died there suddenly on December 10th, 1947, of blood-poisoning. These few biographical data are not merely of some slight historical interest: they help us to understand the man and his work. The present book is Scharer's only major work to have been published, and for Scharer himself it was, in a way, an experiment.

Small Sacrifices is an ethnographic study of Ngaju Dayaks, rain forest dwellers of the remote interior region of Central Kalimantan, Indonesian Borneo. Like many indigenous peoples throughout the world, the Ngaju have recently been affected by exposure to world religions, by improvements in transportation and communication, by new demands on family-based production, and by other factors pertaining to their growing incorporation into an expanding state system in an era of rapid political and economic change. The Ngaju response to these pressures, Anne Schiller contends, is most clearly seen in the religious sphere. Over the past two decades, many Ngaju have taken to recasting and reinterpreting their indigenous religion, known formerly as Kaharingan, and now as Hindu Kaharingan. Paradoxically, this process of religious change involves the codification of religious belief and the standardization of ritual. It also includes efforts to distinguish "religious practices" from other "customs." These developments figure importantly in the construction of modern Ngaju identity. The author focuses especially on the form and content of tiwah, an elaborate ritual of secondary treatment of the dead, with multiple and complex meanings for Hindu Kaharingan Ngaju, as well as for those who have converted to Christianity or Islam.

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.

Unlike other humanistic disciplines, the academic study of religion must contend with a phenomenon that touches every dimension of human experience. For scholars so engaged, the study of religion often becomes a cross-cultural as well as a necessarily interdisciplinary endeavor. In this collection of original essays, Jon R. Stone has brought together the intellectual autobiographies of fourteen senior scholars - all with national or international reputations in their respective fields - each of whom reflects upon his or her own theoretical assumptions and methodological approaches to the study of religion. Taken together, these essays represent the variety of research methods and interpretive rigor mature scholars bring to the task of examining religious phenomena, religious actions, religious movements, and religious ideas.

Austronesia is the vast oceanic region which stretches from Madagascar to Taiwan to New Zealand. Encompassing both scattered archipelagos and major landmasses, Austronesia - derived from the Latin australis,'southern',and Greek nesos,'island' - is used primarily as a linguistic term, designating a family of languages spoken by peoples with a shared heritage. Julian Baldick, a celebrated historian of ancient religion, here argues that the diverse inhabitants of the Philippines, Taiwan, Indonesia, New Guinea and Oceania show a common inheritance that extends beyond language. This commonality is found above all in mythology and ritual, which reach back to an ancient, prehistoric past. From around 1250 BCE the original proto-Oceanic speakers migrated eastwards from South-East Asia. Navigating by the sun, the stars, bird flight, the swells of the sea and cloud-swathed mountain islands, Austronesian voyagers used canoes and outriggers to settle on new territories. They developed a unified pattern of religion characterised by mortuary rites, headhunting and agrarian rituals of the annual calendar, culminating in a post-harvest festival often sexual in nature. This unique overview of Austronesian belief and tradition - the author's final book, and published posthumously - will be essential reading for students of religion, prehistory and anthropology.

This multidisciplinary study is the first book devoted entirely to the critical interpretation of the writings of Mircea Eliade on myth. One of the most popular and influential historians and theorists of myth, Eliade argued that all myth is religious. Douglas Allen critically interprets Eliade's theories of religion, myth, and symbolism and analys