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Introduction: Postcoloniality, Race and Multiculturalism -- Daniel P.S. Goh an Philip Holden Part I: Postcolony and Cosmopolis 1. A literary history of race: reading Singapore literature in English in an historical frame -- Philip Holden 2. Malaysian history textbooks and the discourse of ketuanan Melayu -- Helen Ting 3. Eyes turned towards china: postcolonial mimicry, transcultural elitism and Singapore chineseness -- Daniel P.S. Goh 4. Pick and mix for a global city: race and cosmopolitanism in Singapore -- Angelia Poon 5. Makkal Sakti: The Hindraf Effect, Race and Postcolonial Democracy in Malaysia -- Vijay Devadas Part II: Representing Race, Performing Multiculturalism 6. Reading the films of independent filmmaker Yasmin Ahmad: cosmopolitanism, Sufi Islam and Malay subjectivity -- Gaik Cheng Khoo 7. Racial stereotypes in Singapore films: Commercial value and critical possibilities -- Kenneth Paul Tan 8. The Singapore Indian woman: a symptom in the quest for Chinese Identity -- Matilda

Résumé Cet article dépasse le clivage entre les explications socioculturelles et néo-weberiennes de la formation des États coloniaux en se concentrant sur la figure des gouverneurs coloniaux comme principaux agents dans le processus de construction de l'État qui se joue entre la métropole et la colonie. Il montre que la résistance de la part des populations locales était un élément central de la formation de l'État qui « interférait » avec les rationalités politico-économiques et ethnographiques du gouvernement colonial telles que les conçoivent ces deux approches. Les gouverneurs interprétaient les actes de résistance à travers le prisme d'intérêts économiques et de représentations ethnographiques : ces rationalités contradictoires, qui opposaient notamment les conservateurs et les technocrates, définissent le champ de la contestation politique du gouvernement colonial. En Malaisie et aux Philippines, ces rationalités contradictoires ont produit des trajectoires étatiques contrastées, allant de la domination indirecte, par le biais du protectorat, à la domination directe, bureaucratique et centralisée dans le premier cas et dans le sens inverse pour le second. Les deux trajectoires ont vu des politiques conservatrices et technocratiques se succéder pour aboutir à des crises politiques et générer le déclin du colonialisme, au moment où la résistance prend finalement la forme des mouvements nationalistes anti-coloniaux.

AbstractIn postcolonial societies, multiculturalism is a historical problem conditioned by colonial racial knowledge and state formation on the one hand, and by the ethnic conflicts of decolonization on the other. The reality and legacy of colonial racisms in colonized societies were not straightforward affairs. Anthropological knowledge was crucial for the construction of colonial state institutions, where racial ethnography determined the way each native ethnic group was ruled. In turn, nationalist consciousness developed along communitarian ethnic lines. The inheritance of the colonial racial state by nationalists created the conditions for postcolonial ethnic conflict. Drawing on the acclaimed Malaysia and Singapore cases of successful postcolonial management of ethnic conflict, I show the transition from colonial pluralism to postcolonial multiculturalism, in which nationalist leaders tapped into communitarian practices, scripted cultural identities and transformed themselves into a transcultural elite to maintain authoritarian rule through state multiracialism. However, globalization today is creating a new pluralism that threatens this multiracialism and presenting opportunities for democratization.

The metaphoric reading of native life as an unopened book by two ranking colonial administrators and authoritative ethnographers in Malaya and the Philippines cannot be a simple coincidence. Clifford and Barrows represent two empires, one conservative and peaking, the other liberal and ascendant, meeting in "the Malay Archipelago." Clifford was a product of the rugged and cultured education demanded of British aristocratic scions, while Barrows exemplified the rising American professional classes, holding graduate degrees in education and anthropology. Both men served well the metropolitan ideologies that guided the imperial hand: British Providence to provide good government to the Malay states; American manifest destiny to replace Spain as the agent of civilization in the Philippines. Using their ethnographic readings, Clifford helped perfect the art of British "indirect rule" Malaya, while Barrows established the Philippine mass education system, the main thrust of the United States' "benevolent assimilation." Both men retired as decorated officers and established literati, Barrows as the President of the University of California and Clifford a literary figure after Joseph Conrad and Rudyard Kipling.

AbstractChristian megachurches have been growing in members, organization, and financial resources in the large cities of Indonesia, Malaysia, and the Philippines and in Singapore. However, they remain as religious minorities facing an asymmetrical balance of political power due to the Islamization of politics, strong state secularism, or the close entanglement of the political elites with majority Catholicism. We propose a framework of minoritarian politics to understand the actions adopted by the churches to defend and advance their interests. While the scholarship on religion and politics tends to focus on churches' direct engagement with political elites and the mobilization of grassroots movements, we argue that the megachurches prefer to minister to the middle by forging outreach networks to accumulate social capital with a broad range of intermediaries. This is not just due to theological conservatism, but also because ministering to the middle has been the effective strategy given the political circumstances.

The global spread of Pentecostalism has been facilitated by a combination of transnational impulses and indigenizing interests. In the case of independent Pentecostal megachurches, their growth in urban centres is reflected in both Western and Asian societies. Megachurches in America and Southeast Asia have flourished because of their unique blend of middle-class congregants, appeal to consumerist and popular culture, as well as their compatibility with the urban lifestyle patterns of their congregants. However, it would be a mistake to assume that the drivers of growth and the conditions behind the common features of these megachurches are the same. Examining Jakarta, Surabaya, Kuala Lumpur, and Manila, we show that megachurches are not located in shopping malls and commercial complexes merely for growth purposes or to align with the consumerism ethos of capitalism. Deeply local concerns, such as hostile neighbourhoods dominated by Muslim or Catholic majorities, have led to the camouflaging of Christian symbols in urban settings. The purposeful targeting of youth also reveals the Southeast Asian megachurch engaging with the new urban mobilities triggered by rapid economic development. We conclude that the Southeast Asian city's structure and layout are being repurposed by Christian innovation and reinterpretation. Christianity in the Southeast Asian city is hidden in plain sight. (Pac Aff / GIGA)

Introduction : tracking the affective twists in Asian nationalisms / Chih-ming Wang -- Complex histories of the foreign in Indonesia / Adrian Vickers -- Hate-loving nation-state : theorizing Asian nationalist affects / Kwai-Cheung Lo -- Introverted jingoism in a post-imagined-community digital era : the upswings of hate speech demonstration in Japan / Koichi Iwabuchi -- We are already living together : race, collective struggle, and the reawakened nation in post-3/11 Japan / Vivian Shaw -- From the outside : performing Korean diaspora, redoing national affiliation / Hyunjung Lee -- Loyalty on trial : Chinese-Filipinos and the west Philippine sea dispute / Tina Clemente -- Freedom is elsewhere : circulating affect and aversion for Asian and Islamic others in Indonesia / Carol Chan -- Let's save the nation from being multicultural! : the emergence of the anti-multiculturalist movements in South Korea / Hyun Mee Kim -- Feels so foreign in my own homeland : xenophobia and national identity in Singapore / Raj Velayutham -- Becoming a revanchist city : reflections on Hong Kong nativist affects / Iam Chong Ip -- Image-driven nationalism : visuality, digital platform, and generation post-80s / Jack Qiu -- Sydney's Chinatown and the rise of China / Ien Ang -- Conclusion : the geopolitical unconscious of inter-Asia / Daniel P.S. Goh

Inter-subjects -- Dreams of colliding worlds: worlding multiculturalism in Lawrence Chua's gold by the inch / Chih-Ming Wang -- Nation, Diaspora and the world: locating Namewee and Malaysian popular culture / Keng We Koh -- In-your-face multiculturalism: reclaiming public space and citizenship by Filipina immigrant workers in Hong Kong / Yun-Chung Chen and Mirana May Szeto -- Empowerments -- Popular culture and multiculturalism in East Asia: market-led visions of incorporating diversity? / Nissim Otmazgin and Eyal Ben-Ari -- Worlding activism: transnationalizing the movement for domestic workers in Hong Kong and the Philippines / Ma. Glenda Lopez Wui -- Bersih dan ubah: citizenship rights, intergenerational togetherness and multicultural unity in Malaysia / Gaik Cheng Khoo -- Dwellings -- Casino multiculturalism and the reinvention of heritage in Macao / Vincent Ho -- Shopping mall as dwelling-place: multiculturalism and the spatial struggle over Time Square, Seoul / Sung Kyung Kim -- Bukit Brown municipal cemetery: contesting imaginations of the good life in Singapore / Terence Chong

In recent years, law and religion scholarship has increasingly emphasized the need to study the interaction of legal and religious ideas and institutions, norms and practices. The overall question that this scholarship explores may be stated as follows: how do legal and religious ideas and institutions, methods and mechanisms, beliefs and believers influence each other, for better and for worse, in the past, present and future? This volume engages this area of scholarship by examining how law regulates religion, and how religion responds to such regulations. It examines underlying norms influencing state regulation of religion, and challenges emerging from such regulation. Importantly, this volume will go beyond the conventional enquiries that draw upon the Anglo-European approaches and experiences, and emphasize instead Asian perspectives in order to expand and build upon existing understandings about the complex relationship between law and religion.