Development policies for fishery resources within the Mekong River Basin are increasingly divided between aquaculture and capture fisheries. The modern production orientation of aquaculture has been adopted by government and NGOs and justified by the rhetoric of poverty alleviation and rural development. In contrast, capture fisheries has been subjugated as an activity that reaffirms the dependency of the rural poor on natural resources. This paper critically analyses the division between aquaculture and capture fisheries in Cambodia, Thailand and Lao PDR by tracing the emergence and influence of ‘development narratives’ used to justify contemporary policy and practice.

The Philippine Islands 1493–1898 was a compilation of documents translated from the Spanish and edited by Emma H. Blair and James A. Robertson. The former was the brains behind the project. The editors received assistance from a reviewer, one James A. LeRoy, who introduced himself as an expert in Philippine matters. The personal correspondence amongst the three persons showed how The Philippine Islands 1493–1898 was constructed. Blair fully trusted LeRoy's knowledge and consulted him with doubts about translation. In turn, LeRoy advised Robertson to select documents for publication and warned him about unreliable Spanish, Filipino and English scholars. The correspondence helps to explain how The Philippine Islands 1493–1898 developed into a political tool in the service of the United States in order to explain the problems the Americans confronted in their new colony – a Spanish inheritance and the difficulties of training uneducated Filipinos for self-government.

Drawing on fieldwork in the central plains of Thailand, the paper traces the transformation of the study villages from agricultural communities, to divided and often fractious dormitory settlements. Agriculture has been largely squeezed out of the local economy and local livelihoods by a raft of economic, environmental and social changes. At the same time, the rural spaces of Thailand have been infiltrated by a range of non-agricultural activities – in this instance, reflected in the arrival of an industrial park – and villagers as well as migrant sojourners from other parts of Thailand have taken up these new opportunities in the non-farm economy. The net result of these processes of agrarian transformation has been that the village, as a community, a unit of production, a site of identity, and a place with a common history, is evaporating.

The labour movement in colonial Indonesia is an important part of Indonesian history. The accepted convention is that after 1926, there was little or no labour activity in the colony, or at least little of any consequence. This article argues that much was going on but that it was of a different character from earlier years because of the limitations imposed by the colonial government. The Indonesian Study Club, based in Surabaya and led by Dr Sutomo, had a central role. The creation of labour unions was part of a broader effort to create enduring linkages between the western educated Surabaya elite and Surabaya workers.

The geo-political and cultural-historical context, more than any other single factor, has shaped the notion of Mranma Pran in pre-colonial times. It is derived from a longstanding reality embodied in the term anya (‘upstream’), representing Upper Burma (hence, the term anyatha, ‘offspring of Upper Burma’). Although Lower Burma also has an equivalent in the term akriy (‘downstream’), it was Upper Burma more than any other region in the country that initially exemplified the term Mranma Pran, the ‘heartland’ of the country's culture and society for over a millennium. The meaning of the term Mranma Pran (or its colonial term, ‘Burma’), therefore, depends on the context in which and by whom it is viewed.

The study of the political in Myanmar over the past 200 years has been conducted in circumstances and with methods that have resulted in only partial and often unsatisfactory outcomes. Difficulties of accessing data and problems in its analysis have forced analysts to seek to understand Myanmar's politics often through informed hunches from a comparative perspective. As the field has grown, it has also become somewhat more politicised and there is a necessity to be analytically self-critical in order to avoid making ‘facts’ fit theories.

In 1690, the previously sympathetic Nguyễn ruler of Cochinchina (located in south-central modern Vietnam) prohibited Christian religious practice in his state. Uniquely in the history of Catholicism in early modern Vietnam, however, the ban did not lead to a persecution of believers. The following article, based extensively on archival materials from the Missions-Étrangères of Paris, historicises this event and the steps leading up to it in 1688–89. It argues that to understand what was happening on the ground in Cochinchina, and why, we need to analyse the way global and regional factors intersected with local, and even personal, ones to cause a prohibition of Christian practice in early 1690, an event for which internal Catholic dissention was almost entirely responsible.

This article analyses the problem of food supply in Leyte, Philippines, during the Japanese occupation, which has not been studied in depth so far. It focuses on the interaction that took place among the Japanese occupying forces, anti-Japanese guerrilla groups, the Filipino collaborators, and the local residents over the procurement of foodstuffs. It also aims at clarifying the factors contributing to the disruption of the policy formulated by the Japanese and the Filipinos on the island. It is apparent in this study that the political and social characteristics in the province as well as the agricultural depression inherited from the American colonisation period brought about an outcome, which was different from the policy implemented in Manila.

This paper surveys the history of anthropological work on Burma, dealing both with Burman and other ethnic groups. It focuses upon the relations between anthropology and other disciplines, and upon the relationship of such work to the development of anthropological theory. It tries to show how anthropology has contributed to an overall understanding of Burma as a field of study and, conversely, how work on Burma has influenced the development of anthropology as a subject. It also tries to relate the way in which anthropology helps place Burma in the broader context of Southeast Asia.

This article investigates the history of women's relationship to political Islam in Indonesia over the last century. It addresses three questions: how Islamic women have been politically active in Indonesia, how Indonesian women have been affected by political Islam, and how they have influenced political Islam. Independence marked a turning point. In the colonial period, women were more active within radical Islamic organisations than in moderate ones. Since independence, however, the situation has changed. Instead, the role of women has strengthened in moderate organisations while radical Islam has kept women in the background.

When American imperialists seized the Philippines at the dawning of the twentieth century, their guiding philosophy was predicated upon broadly conceived notions of cultural and political historicism. The unwavering self-assurance required to rule over millions of unfamiliar imperial subjects derived its potency from an unquestioned panoptic view of history. This epistemological tool of imperialism found an especially unique and fascinating expression in the United States' politico-military rule over Filipino Muslims. This article explores the creation and processes of imperial taxonomy among Moro populations while accounting for a number of disturbing disruptions and anomalies in the Americans' historical narrative (such as slavery and Islamic civilisation) that threatened to unravel the tightly circumscribed concept of a uniform and interpretable progressive transitional past. It also examines the ways in which American imperialists accounted for these anomalies, and manipulated their own interpretations of the past and the present to maintain the integrity of their philosophical imperial foundations.

This article compares Indonesia's party systems of the 1950s and the post-Suharto period. It explores the question of why the party system of the 1950s collapsed quickly, while that of the contemporary polity appears stable. Challenging established assumptions that party systems fail if their individual parties are weakly institutionalised, I submit that the fundamental difference between the party politics of the 1950s and today's democratic system is related to the character of inter-party competition in both periods. While inter-party contestation in the 1950s took place at the far ends of the politico-ideological spectrum, the competition between parties in the contemporary democracy exhibits centripetal tendencies, stabilising the political system as a whole.

The tawassul is a ritual invocation popularly used in West Java at grave visits and in other Islamic observances. In simple terms, it consists of two acts; the naming of figures who are considered as mediators (wasilah) between a supplicant and Allah, and the making of an offering for the benefit of the mediator. Participants in tawassul hold contrasting understandings of what is achieved by performing it. Furthermore, the invocation is easily adapted for diverse settings while retaining its basic syntax. This multivocality and flexibility provide keys to understanding the popularity of the tawassul as a religious observance for Sundanese Muslims.

The paper delineates stages in the interpretation of religion in Burma. Beginning with colonial constructions, the discussion moves to subsequent studies in anthropology and history from which emerged an emphasis on localised articulations of Theravada Buddhist traditions. Others examined religion as a site for colonial resistance and as a means for engaging issues of modernity. More recent interpreters focused on Buddhist voices in the public domain of contemporary Burma and some recent studies moved beyond received boundaries of inquiry to consider religions among ethnic minorities and diaspora communities. The final section charts future development in the study of religion in Burma.

The paper begins by documenting the meanings the labels ‘Hinduism’ and ‘Taoism’ carry locally and highlights the complexities and ambiguities in discussions that invoke them. I then present data which demonstrate significant points of convergence between these two religious traditions, viewed as ‘ethnic religions’ and asserted to be ‘different’ in the Singaporean context. The turn to the organisational domain is instructive in revealing how ‘Hindu’ and ‘Taoist’ institutions have talked about their respective religions in the public sphere. This focus allows me to highlight overlaps in the two sets of discourses, to ask why these affinities should exist and to reflect on the sociological implications of such a phenomenon.

Since NEP, the ethno-political measure of Malay progress has emphasised Malay capital ownership, leading social scientists who study the Malay middle class to focus almost exclusively on what this article calls the ‘two poles of consumption and dependency’. This ethnography suggests that certain middle-class Malays use a different calculus to mark out their place in contemporary Malay life. It argues that these Malays portray themselves not only in terms of material and entrepreneurial success, but through their frequent experiences of failure. To them, failure becomes, paradoxically, a virtue that can establish their moral and Islamic distance from the Malays they characterise as the ‘indolent’ poor and the ‘politicking’ rich.

New data from an archaeological survey of Sriksetra suggests that this important site is set for a major reinterpretation. The city functioned over a much longer period than was previously believed. There are many more buildings than had been previously recorded. Some of the city walls and moats, once considered to have been military fortifications, prove to be part of a multifunctional and evolving system of hydraulic management.

This article explains the ways in which power and factional struggles broke out and ended in post-independence Burma. In so doing, it argues that the key to a proper understanding of the situation resides in a careful examination of the internal power structure of an existing government. On the basis of the historical analysis as explicated in the article, it may be surmised that the existence of a hegemon that is able to mediate between factions while not relying on them in turn for his own influence and authority, yields a good possibility of a stable government. Conversely, the absence of such a hegemon results in an unstable government. Stability, however, being simply a condition, does not naturally predispose a hegemon towards virtuous governance.