In dramatic contrast to the reported growing influence of doctrinal and fundamentalist forms of religion in some parts of Southeast Asia, the predominantly Buddhist societies of the region are witnessing an upsurge of spirit possession cults and diverse forms of magical ritual. This is found in many social strata, including the urban poor, rising middle classes and elite groups, and across the different political systems of Myanmar, Thailand, Cambodia and Vietnam. This volume reveals both the central historical place of spirit possession rituals in the Buddhist cultures of mainland Southeast Asia and their important contemporary roles to enhance prosperity and protection. This book examines the increasing prominence of spirit mediumship and divination across the region by exploring the interplay of neoliberal capitalism, visual media, the network cultures of the Internet, and the politics of cultural heritage and identity. It advances beyond critiques of the “secularization” and “disenchantment” theses to explore the processes of modernity that are actively producing magical worldviews and stimulating the rise of spirit cults. As such, it not only challenges the assumptions of modernization theory but demonstrates that the cults in question are novel ritual forms that emerge out of inherently modern conditions.

In many parts of the contemporary world, spirit beliefs and practices have taken on a pivotal role in addressing the discontinuities and uncertainties of modern life. The myriad ways in which devotees engage the spirit world show the tremendous creative potential of these practices and their innate adaptability to changing times and circumstances. Through in-depth anthropological case studies from Indonesia, Malaysia, Thailand, Myanmar, Laos, and Vietnam, the contributors to this book investigate the role and impact of different social, political, and economic dynamics in the reconfiguration of local spirit worlds in modern Southeast Asia. Their findings contribute to the re-enchantment debate by revealing that the “spirited modernities” that have emerged in the process not only embody a distinct feature of the contemporary moment, but also invite a critical rethinking of the concept of modernity itself.

The essays in this volume examine the resurgence of the Mother Goddess religion among contemporary Vietnamese following the economic "Renovation" period in Vietnam. Anthropologists explore the forces that compel individuals to become mediums and the social repercussions of their decisions and interactions.

The Self Possessed is a multifaceted, diachronic study reconsidering the very nature of religion in South Asia, the culmination of years of intensive research. Frederick M. Smith proposes that positive oracular or ecstatic possession is the most common form of spiritual expression in India, and that it has been linguistically distinguished from negative, disease-producing possession for thousands of years. In South Asia possession has always been broader and more diverse than in the West, where it has been almost entirely characterized as "demonic." At best, spirit possession has been regarded as a medically treatable psychological ailment and at worst, as a condition that requires exorcism or punishment. In South (and East) Asia, ecstatic or oracular possession has been widely practiced throughout history, occupying a position of respect in early and recent Hinduism and in certain forms of Buddhism. Smith analyzes Indic literature from all ages-the earliest Vedic texts; the Mahabharata; Buddhist, Jain, Yogic, Ayurvedic, and Tantric texts; Hindu devotional literature; Sanskrit drama and narrative literature; and more than a hundred ethnographies. He identifies several forms of possession, including festival, initiatory, oracular, and devotional, and demonstrates their multivocality within a wide range of sects and religious identities. Possession is common among both men and women and is practiced by members of all social and caste strata. Smith theorizes on notions of embodiment, disembodiment, selfhood, personal identity, and other key issues through the prism of possession, redefining the relationship between Sanskritic and vernacular culture and between elite and popular religion. Smith's study is also comparative, introducing considerable material from Tibet, classical China, modern America, and elsewhere. Brilliant and persuasive, The Self Possessed provides careful new translations of rare material and is the most comprehensive study in any language on this subject.

Spirits of the Place is a rare and timely contribution to our understanding of religious culture in Laos and Southeast Asia. Most often studied as a part of Thai, Vietnamese, or Khmer history, Laos remains a terra incognita to most Westerners--and to many of the people living throughout Asia as well. John Holt's new book brings this fascinating nation into focus. With its overview of Lao Buddhism and analysis of how shifting political power--from royalty to democracy to communism--has impacted Lao religious culture, the book offers an integrated account of the entwined political and religious history of Laos from the fourteenth century to the contemporary era. Holt advances the provocative argument that common Lao knowledge of important aspects of Theravada Buddhist thought and practice has been heavily conditioned by an indigenous religious culture dominated by the veneration of phi, spirits whose powers are thought to prevail over and within specific social and geographical domains. The enduring influence of traditional spirit cults in Lao culture and society has brought about major changes in how the figure of the Buddha and the powers associated with Buddhist temples and reliquaries--indeed how all ritual spaces and times--have been understood by the Lao. Despite vigorous attempts by Buddhist royalty, French rationalists, and most recently by communist ideologues to eliminate the worship of phi, spirit cults have not been displaced; they continue to persist and show no signs of abating. Not only have the spirits resisted eradication, but they have withstood synthesis, subordination, and transformation by Buddhist political and ecclesiastical powers. Rather than reduce Buddhist religious culture to a set of simple commonalities, Holt takes a comparative approach, using his nearly thirty years' experience with Sri Lanka to elucidate what is unique about Lao Buddhism. This stimulating book invites students in the fields of the history of religion and Buddhist and Southeast Asian studies to take a fresh look at prevailing assumptions and perhaps reconsider the place of Buddhism in Laos and Southeast Asia. -- From back cover.

Witchcraft holds a perennial fascination for scholars and the public at large. In Southeast Asia malign magic and sorcery are part of the routine experience of villagers and urban dwellers alike, and stories appearing in the press from time to time bear witness to a persisting public concern. The essays presented in this volume describe what people believe and what actions result from those beliefs. Not surprisingly, given the range and variety of cultures, considerable differences exist in the region. Among some cultures, in Thailand and Indonesia for example, sorcerers are said to possess spirits that empower them to cause illness and misfortune. Elsewhere, in Malaysia and Sumatra, the power of the dukun derives from the accumulation of arcane knowledge and mystical practice. Contributors describe the witches and sorcerers they have met and suggest both how their societies look upon them and how we in turn should regard them. Understanding Witchcraft and Sorcery in Southeast Asia will appeal to scholars and students of social anthropology and comparative religion. Its substantial contribution to theoretical and comparative issues in a Southeast Asian context provides a fresh perspective on a stimulating topic.