This book expands the sociological canon by introducing non-Western and female voices, and subjects the existing canon itself to critique. Including chapters on both the 'founding fathers' of sociology and neglected thinkers it highlights the biases of Eurocentrism and androcentrism, while also offering much-needed correctives to them. The authors challenge a dominant account of the development of sociological theory which would have us believe that it was only Western European and later North American white males in the nineteenth and early twentieth century who thought in a creative and systematic manner about the origins and nature of the emerging modernity of their time. This integrated and contextualised account seeks to restructure the ways in which we theorise the emergence of the classical sociological canon. This book's global scope fills a significant lacuna and provides a unique teaching resource to students of classical sociological theory.

The writings of Ibn Khald n, particularly the "Muqaddimah (Prolegomenon)" have rightly been regarded as being sociological in nature. For this reason, Ibn Khald n has been widely regarded as the founder of sociology, or at least a precursor of modern sociology. While he was given this recognition, however, few works went beyond proclaiming him as a founder or precursor to the systematic application of his theoretical perspective to specific historical and contemporary aspects of Muslim societies in North Africa and the Middle East. The continuing presence of Eurocentrism in the social sciences has not helped in this regard: it often stands in the way of the consideration of non-Western sources of theories and concepts.

This book provides an overview of Ibn Khald n and his sociology, discusses reasons for his marginality, and suggests ways to bring Ibn Khald n into the mainstream through the systematic application of his theory. It moves beyond works that simply state that Ibn Khald n was a founder of sociology or provide descriptive accounts of his works. Instead it systematically applies Khald n s theoretical perspective to specific historical aspects of Muslim societies in North Africa and the Middle East, successfully integrating concepts and frameworks from Khald nian sociology into modern social science theories. "Applying Ibn Khald n "will be of interest to students and scholars of sociology and social theory."

Asian Anthropology raises important questions regarding the nature of anthropology and particularly the production and consumption of anthropological knowledge in Asia. Instead of assuming a universal standard or trajectory for the development of anthropology in Asia, the contributors to this volume begin with the appropriate premise that anthropologies in different Asian countries have developed and continue to develop according to their own internal dynamics. With chapters written by an international group of experts in the field, Asian Anthropology will be a useful teaching tool and a valuable resource for scholars working in Asian anthropology.

"Asian Anthropology" raises important questions regarding the nature of anthropology, and particularly the production and consumption of anthropological knowledge in Asia. Instead of assuming a universal standard or trajectory for the development of anthropology in Asia, the contributors to this volume begin with the appropriate premise that anthropologies in different Asian countries have developed and continue to develop according to their own internal dynamics. They then go to analyse what the consequences of this complex amalgamation of factors have been for anthropological knowledge and practice in these countries.
With chapters written by an international group of experts in the field, "Asian Anthropology" will be a useful teaching tool and a fascinating resource for scholars working in Asian anthropology.

The writings of Ibn Khaldun, particularly the Muqaddimah (Prolegomenon) have rightly been regarded as being sociological in nature. For this reason, Ibn Khaldun has been widely regarded as the founder of sociology, or at least a precursor of modern sociology. While he was given this recognition, however, few works went beyond proclaiming him as a founder or precursor to the systematic application of his theoretical perspective to specific historical and contemporary aspects of Muslim societies in North Africa and the Middle East. The continuing presence of Eurocentrism in the social sciences has not helped in this regard: it often stands in the way of the consideration of non-Western sources of theories and concepts. This book provides an overview of Ibn Khaldun and his sociology, discusses reasons for his marginality, and suggests ways to bring Ibn Khaldun into the mainstream through the systematic application of his theory. It moves beyond works that simply state that Ibn Khaldun was a founder of sociology or provide descriptive accounts of his works. Instead it systematically applies Khaldun's theoretical perspective to specific historical aspects of Muslim societies in North Africa and the Middle East, successfully integrating concepts and frameworks from Khaldunian sociology into modern social science theories. Applying Ibn Khaldun will be of interest to students and scholars of sociology and social theory.

The name of Thomas Stamford Raffles continues to be a mark of prestige in Singapore, more than 200 years after he first established a British factory on the island. Not one but two statues of Raffles stand tall in prominent sites in Singapore's civic and heritage district. Streets and squares are named after him, and important local businesses use the Raffles name. Does Thomas Stamford Raffles deserve this recognition? Should we continue to celebrate him? Or like the image of Cecil Rhodes in South Africa, must Raffles fall?Those exercised by the discussion and debates around Singapore's 2019 Bicentennial should know that the question was considered at length nearly 50 years ago, in Syed Hussein Alatas' slim but devastating volume Thomas Stamford Raffles: Schemer or Reformer? While publication of the work failed to spark a wide debate on Raffles' legacy in 1970s Singapore, it was noticed by Edward Said, who later cited Alatas' essay as one example of works "set themselves the revisionist, critical task of dealing frontally with the metropolitan culture, using the techniques, discourses, and weapons of scholarship and criticism once reserved exclusively for the European." Read nearly 50 years after its original publication, this extended essay on Raffles reads as fresh and relevant. Presented here for a new audience, Schemer or Reformer sets out the key elements of the debate in understanding Raffles' own political philosophy through the record of his actions, not just in Singapore, but in Southeast Asia in the years just before and after Singapore's foundation. A new introduction by Syed Farid Alatas assesses contemporary Singapore's take on Raffles, and how far we have or have not come in thinking through Singapore's colonial legacy.