Cosmopolitical Ecologies Across Asia offers a unique insight into the non-human and spiritual dimensions of environmental management in a changing world. This volume presents a comparative, place-based exploration of landscapes across Asia and the entities, practices and knowledges that inhabit them. Rather than treating sacred mountains, terrains and water sources as self-contained, esoteric religious phenomena, the authors consider them within critical 'cosmopolitical ecologies' framings in which non-human entities are engaged as actors in the socio-political arena. The chapters include case studies of healing springs recognized by governments, and sacred mountains that are addressed by heads of states and Communist Party cadres, or that speak to the faithful through spirit mediums in a politics of re-enchantment. Contributors explore the diverse ways in which non-human entities such as forest spirits, reindeer, mountains and Buddhist Masters of the Land are engaged by humans to navigate environmental change and address a range of ecological threats from large-scale mining to climate change. Cosmopolitical ecologies approaches encompass the healing power of topography as well as transformative intimacies with other-than-human beings such as sparrows within an Islamic eco-theological poetic setting. In this light the book observes dynamic and creative processes of cosmological innovation including the repurposing of ritual to address challenges such as the Covid-19 epidemic. This book will be of great interest to students and scholars of environment and society across disciplinary perspectives in general, and to anthropologists, human geographers, political ecologists, indigenous studies, area studies, environmental sciences and environmental humanities scholars in particular.

Cosmopolitical Ecologies Across Asia offers a unique insight into the non-human and spiritual dimensions of environmental management in a changing world. This volume presents a comparative, place-based exploration of landscapes across Asia and the entities, practices and knowledges that inhabit them. Rather than treating sacred mountains, terrains and water sources as self-contained, esoteric religious phenomena, the authors consider them within critical 'cosmopolitical ecologies' framings in which non-human entities are engaged as actors in the socio-political arena. The chapters include case studies of healing springs recognized by governments, and sacred mountains that are addressed by heads of states and Communist Party cadres, or that speak to the faithful through spirit mediums in a politics of re-enchantment. Contributors explore the diverse ways in which non-human entities such as forest spirits, reindeer, mountains and Buddhist Masters of the Land are engaged by humans to navigate environmental change and address a range of ecological threats from large-scale mining to climate change. Cosmopolitical ecologies approaches encompass the healing power of topography as well as transformative intimacies with other-than-human beings such as sparrows within an Islamic eco-theological poetic setting. In this light the book observes dynamic and creative processes of cosmological innovation including the repurposing of ritual to address challenges such as the Covid-19 epidemic. This book will be of great interest to students and scholars of environment and society across disciplinary perspectives in general, and to anthropologists, human geographers, political ecologists, indigenous studies, area studies, environmental sciences and environmental humanities scholars in particular.

This book explores the historical and contemporary processes that have made and remade Mongolia as it is today: the construction of ethnic and national cultures, the transformations of political economy and a 'nomadic' pastoralism, and the revitalization of a religious and cosmological heritage that has led to new forms of post-socialist politics. Widely published as an expert in the field, David Sneath offers a fresh perspective into a region often seen as mysterious to the West.

Since the Chinese Communists took control of Inner Mongolia, very little has been written about that region, the vast steppeland of northern China. This book charts the recent history of the pastoral Mongolian minority there. It examines the effects of five decades of social engineering by the Chinese state, and explores the role of economic forms, ritual, symbolism, and ideology in the transformations and continuities of life on the inner Mongolian steppe.

In this groundbreaking work, social anthropologist David Sneath aggressively dispels the myths surrounding the history of steppe societies and proposes a new understanding of the nature and formation of the state. Since the colonial era, representations of Inner Asia have been dominated by images of fierce nomads organized into clans and tribes--but as Sneath reveals, these representations have no sound basis in historical fact. Rather, they are the product of nineteenth-century evolutionist social theory, which saw kinship as the organizing principle in a nonstate society.

Sneath argues that aristocratic power and statelike processes of administration were the true organizers of life on the steppe. Rethinking the traditional dichotomy between state and nonstate societies, Sneath conceives of a "headless state" in which a configuration of statelike power was formed by the horizontal relations among power holders and was reproduced with or without an overarching ruler or central "head." In other words, almost all of the operations of state power existed at the local level, virtually independent of central bureaucratic authority.

Sneath's research gives rise to an alternative picture of steppe life in which aristocrats determined the size, scale, and degree of centralization of political power. His history of the region shows no clear distinction between a highly centralized, stratified "state" society and an egalitarian, kin-based "tribal" society. Drawing on his extensive anthropological fieldwork in the region, Sneath persuasively challenges the legitimacy of the tribal model, which continues to distort scholarship on the history of Inner Asia.