The historical and empirical project presented here is grounded in a desire to theorize 'religion-state' relations in the multi-ethnic, multi-religious, secular city-state of Singapore. The core research problematic of this project has emerged out of the confluence of two domains, 'religion, law and bureaucracy' and 'religion and colonial encounters.' This work has two core objectives: one, to articulate the actual points of engagement between institutions of religion and the state, and two, to identify the various processes, mechanisms and strategies through which relations across these spheres are sustained. The thematic foundations of this book rest on disentangling the complex interactions between religious communities, individuals and the various manifestations of the Singapore state, relationships that are framed within a culture of bureaucracy. This is accomplished through a scrutiny of Hindu domains on the island nation-state, from her identity as part of the Straits Settlements to the present day. The empirical and analytical emphases of this book rest onthe author'sengagement with the realm of Hinduism as it is conceived, structured, framed and practiced within the context of a strong state in Singapore today. Ethnographically, the book focusses on Hindu temple management and the observance of Hindu festivals and processions, enacted within administrative and bureaucratic frames.

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.

Sustaining a Hindu universe at an everyday life level requires an extraordinary range of religious specialists and ritual paraphernalia. At the level of practice, devotional Hinduism is an embodied religion and grounded in a materiality, that makes the presence of specific physical objects (which when used in worship also carry immense ritual and symbolic load) an indispensable part of its religious practices. Traditionally, both services and objects required for worship were provided and produced by occupational communities. The almost sacred connection between caste groups and occupation/profession has been clearly severed in many diasporic locations, but importantly in India itself. As such, skills and expertise required for producing an array of physical objects in order to support Hindu worship have been taken over by clusters of individuals with no traditional, historical connection with caste-related knowledge. Both the transference and disconnect just noted have been crucial for the ultimate commodification of objects used in the act of Hindu worship, and the emergence of an analogous commercial industry as a result. These developments condense highly complex processes that need careful conceptual explication, a task that is exciting and carries enormous potential for theoretical reflections in key fields of study. Using the lens of 'visuality' and 'materiality,' Sinha offers insights into the everyday material religious lives of Hindus as they strive to sustain theistic, devotional Hinduism in diasporic locations--particularly Singapore, Malaysia, and Tamilnadu--where religious objects have become commodified.

Sustaining a Hindu universe at an everyday life level requires an extraordinary range of religious specialists and ritual paraphernalia. At the level of practice, devotional Hinduism is an embodied religion and grounded in a materiality, that makes the presence of specific physical objects (which when used in worship also carry immense ritual and symbolic load) an indispensable part of its religious practices. Traditionally, both services and objects required for worship were provided and produced by occupational communities. The almost sacred connection between caste groups and occupation/profession has been clearly severed in many diasporic locations, but importantly in India itself. As such, skills and expertise required for producing an array of physical objects in order to support Hindu worship have been taken over by clusters of individuals with no traditional, historical connection with caste-related knowledge. Both the transference and disconnect just noted have been crucial for the ultimate commodification of objects used in the act of Hindu worship, and the emergence of an analogous commercial industry as a result. These developments condense highly complex processes that need careful conceptual explication, a task that is exciting and carries enormous potential for theoretical reflections in key fields of study. Using the lens of 'visuality' and 'materiality,' Sinha offers insights into the everyday material religious lives of Hindus as they strive to sustain theistic, devotional Hinduism in diasporic locations--particularly Singapore, Malaysia, and Tamilnadu--where religious objects have become commodified.

This fascinating and insightful volume introduces readers to food as a window to the social and cultural history and geography of Singapore. It demonstrates how the food we consume, the ways in which we acquire and prepare it, the company we keep as we cook and eat, and our preferences and practices are all revealing of a larger economic, social, cultural and political world, both historically and in contemporary times. Readers will be captivated by chapters that deal with the intersections of food and ethnicity, gender and class, food hybridity, innovations and creativity, heritage and change, globalization and localization, and more. This is a must-read for anyone interested in Singapore culture and society.

This fascinating and insightful volume introduces readers to food as a window to the social and cultural history and geography of Singapore. It demonstrates how the food we consume, the ways in which we acquire and prepare it, the company we keep as we cook and eat, and our preferences and practices are all revealing of a larger economic, social, cultural and political world, both historically and in contemporary times. Readers will be captivated by chapters that deal with the intersections of food and ethnicity, gender and class, food hybridity, innovations and creativity, heritage and change, globalization and localization, and more. This is a must-read for anyone interested in Singapore culture and society.

The notions of labour, mobility and piety have a complex and intertwined relationship. Using ethnographic methods and a historical perspective, Temple Tracks critically outlines the interlink of railway construction in colonial and post-colonial Asia, as well as the anthropology of infrastructure and transnational mobilities with religion. In Malaysia and Singapore, evidence of religion-making and railway-building from a colonial past is visible in multiple modes and media as memories, recollections and ‘traces’.

The historical and empirical project presented here is grounded in a desire to theorize 'religion-state' relations in the multi-ethnic, multi-religious, secular city-state of Singapore. The core research problematic of this project has emerged out of the confluence of two domains, 'religion, law and bureaucracy' and 'religion and colonial encounters.' This work has two core objectives: one, to articulate the actual points of engagement between institutions of religion and the state, and two, to identify the various processes, mechanisms and strategies through which relations across these spheres are sustained. The thematic foundations of this book rest on disentangling the complex interactions between religious communities, individuals and the various manifestations of the Singapore state, relationships that are framed within a culture of bureaucracy. This is accomplished through a scrutiny of Hindu domains on the island nation-state, from her identity as part of the Straits Settlements to the present day. The empirical and analytical emphases of this book rest onthe author'sengagement with the realm of Hinduism as it is conceived, structured, framed and practiced within the context of a strong state in Singapore today. Ethnographically, the book focusses on Hindu temple management and the observance of Hindu festivals and processions, enacted within administrative and bureaucratic frames."

Anthropology is a flourishing discipline in Southeast Asia. Southeast Asian Anthropologies renders visible the development of national traditions and transnational practices of anthropology across the region. The authors are practising anthropologists and Southeast Asian scholars with decades of experience working in the intellectual traditions and institutions that have taken root in Southeast Asia since the mid-twentieth century.Anthropology's self-criticism of the colonial, postcolonial and neo-colonial conditions of its own production remains relevant for Southeast Asia. There has been a vigorous debate and a wide range of suggestions on what might be done to de-center the Euro-, andro-, hetero- and other centrisms of the discipline from an emerging world anthropologies perspective. But actually transforming anthropology requires practice beyond mere critique. The chapters in this volume focus on practices and paradigms of anthropologists working from and within Southeast Asia. Three overlapping issues are addressed in these pages: First, the historical development of unique traditions of research, scholarship, and social engagement across diverse anthropological communities of the region, which have adopted and adapted different anthropological trends to their local circumstances; Second, the opportunities and challenges faced by Southeast Asian anthropologists as they practise their craft in different institutional and political contexts; and Third, the emergence of locally-grounded, intra-regional, transnational linkages and practices undertaken by Southeast Asian-based anthropologists.