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Surviving colonisation and decolonisation
Anthony Milner

Modern Malaysia is characterised by its elaborate monarchy, as well as by its sharply plural society – a Muslim-Malay majority, but with very large Chinese and Indian minority communities. There is not just one royal ruler: apart from the country’s King (or Yang di-Pertuan Agong ), nine of the states in the federation (which consists of thirteen states and three federal territories) have Rulers (seven with the title ‘Sultan’). Every five years, the Rulers choose one among them to be King. The country, not surprisingly, has many royal family members with the

in Monarchies and decolonisation in Asia
Transnationalism and Islamic leadership
Robert Mason

Introduction The commercial and religious links between the Middle East and Indian Ocean routes to Southeast Asia stretch back centuries. Arab merchants set sail with rosewater, madder (a herb), indigo, raisins, silver and seed-pearls. 1 They came mainly from Hadramaut (comprising most of present-day Yemen), introduced Islam to the wider region including Nusantara (modern-day Indonesia) and Malaya (modern-day Malaysia). In both cases there has been some mixing between Islam

in Saudi Arabia and the United Arab Emirates
Encounters of religion and complementary medical traditions in a modern Asian multi- ethnic society
Constantin Canavas

‘healing practices in local communities’ to avoid the ideological and political bias of TACM. Since the present study traces, among other issues, the relations between such practices and the official Malaysian administration, the TACM term renders these relations more visible and recognisable in the general network of medical services and healing practices. The common expectation of

in Situating medicine and religion in Asia
Guanxi and the creation of ‘intentional’ communities
Fabian Graham

In both Malaysia and Singapore, the Underworld tradition’s mass popularisation has been brought about by differing combinations of societal catalysts, thereby producing both unities in and diversities between the two Underworld traditions. Both have involved the same inversion of Heaven to Hell deity worship, visually characterised by a predominantly shared material culture constructed around the veneration of Tua Di Ya Pek. However, expedited by a limited land and population demographic, Singapore’s bureaucratic ability to exercise

in Voices from the Underworld
Salvation rituals and Ah Pek parties
Fabian Graham

Introduction Chapter 7 focused on the influence of ethnic minority status on the creation of community in Malaysia’s Underworld tradition, and the purpose of this chapter is to expand on this theory and to further illustrate significant differences between the Underworld traditions in Singapore and Malaysia. While offerings to ancestors and wandering spirits are integral to Seventh Month rituals in both locations, the ethnographic section of this chapter illustrates an Underworld Ghost Month calendar that is

in Voices from the Underworld
Coffin rituals and the releasing of exorcised spirits
Fabian Graham

channelled there since 1996, Mr Zhang noting that at that time there were very few tang-ki in Kuala Lumpur trancing Underworld deities. Proud that his was one of the first temples where they could do so, he lamented that, even now, Underworld deities are more prevalent in Penang than in Kuala Lumpur. This, he suggested, is because Penang’s City God temple is the eldest in Malaysia, even though their Chenghuang is not from Anxi. “Ours is from Anxi,” he explained, and, reminiscing, remarked in rising tones of incredulity, “There were many temples in China before Mao, then

in Voices from the Underworld
Robert Ledger

Record and government policy-making. The 1996 Scott report into the Arms to Iraq scandal, likewise, showed the opacity of ministerial accountability and arms sales, adding to calls for more open government and freedom of information legislation. Among other elements of the Official Record, this chapter draws on a report from the Foreign Affairs Committee titled Public Expenditure: The Pergau Hydro-electric Project, Malaysia, The Aid and Trade Provision and Related Matters. Volume 1 (hereafter Document 1 ) that placed

in The Official Record
Abstract only
South East Asian Womens Postcolonial Gothic
Gina Wisker

Fantasy and the supernatural are everyday expressions of the imaginative experiences of Malaysian and Singaporean women writers who use the Gothic to explore and expose the contradictions within their societies, constraints upon peoples lives, and most specifically, womens roles. In tales of wealthy families and their bondmaids, growing up, investment, education, marriages, the supernatural and fantasy run everywhere alongside realistic factual accounts to critique contradictions, and highlight little ironies, some of which have been generated by or supported by the,colonial presence, and some of which emanate from their own cultural traditions. Many cultural and individual contradictions are generated by recognition of the need to simultaneously maintain what is valuable in tradition, benefit from what was brought by colonialism, and move on to create new ways of being. Through the gaps and fissures of colonial homes and those of grand Chinese or Malay families leak tales of repression and silencing legitimated by cultural, economic and gendered differences. The repressed return, as they do in all good Gothic tales, to bring cultural and personal discrepancies to the notice of the living.

Gothic Studies
Mel Bunce

decided to introduce new laws without this evidence base to stifle what they define as fake news. The Malaysian government, for example, introduced legislation banning ‘news, information, data and reports which is or are wholly or partly false’. India, the UK and France are among other countries considering laws for misinformation. Paul Bernal, a legal researcher argues that the ‘fake news crisis’ is a straw man, an excuse for governments that have wanted to shut down certain types of debate for some time: ‘the fake news saga… provides an

Journal of Humanitarian Affairs
Lessons from the MSF Listen Experience
Jake Leyland
Sandrine Tiller
, and
Budhaditya Bhattacharya

field teams to better understand how they dealt with such rumours and misinformation. Individuals holding various roles were consulted (Health Promoters, Project Coordinators, Field Communications Managers, Advocacy Managers, Epidemiologists and Communications Advisors) across a range of contexts (Afghanistan, Senegal, Haiti, Malaysia, Pakistan, Sierra Leone, Somalia and Yemen). Our scoping interviews confirmed that rumours pertaining to fear of foreigners

Journal of Humanitarian Affairs