This study offers an ethnographic examination of the marble Buddhist image trade across the Myanmar-China border since the 1980s, a previously unexamined religious-economic entanglement that transcends conventional academic boundaries between Myanmar and China, Southeast and East Asia, and Theravada and Mahayana Buddhism. Fueled by the Buddhist revival in post-Mao China and the deepening economic integration between China and Southeast Asia over the past three decades, this transborder Buddhist economy has facilitated the circulation of not only raw materials and images but also people, with Chinese workshop owners venturing into Sagyin, Myanmar, for material sourcing and Burmese artisans migrating into Ruili, China, for Buddhist image production. My study argues that this marble Buddhist image trade serves as a compelling contemporary illustration of the enduring and productive interconnectedness between Buddhism and the economy. Employing the concept of “magnificence,” which is closely linked to the material and visual qualities of Buddhist images, my research analyzes the processes of material sourcing, artisan recruitment, image polishing, and transcultural marketing within this trade to explicate how a particular form of Buddhist magnificence, derived from the purity, translucency, and luster of white marble, or white jade (Ch. baiyu) in vernacular Chinese, is religiously and economically cultivated, crafted, and promoted simultaneously. It illuminates how business practices aligned with Buddhist moral principles foster cross-ethnic economic collaboration, how the ethics of Buddhist craftsmanship as a form of soteriologically and economically meaningful labor evolves amidst transborder economic precarity, and how the circulation and marketing of marble Buddhist icon evokes changing imaginaries about Myanmar as a “Buddhist Other” among Chinese Buddhists. This study challenges the Orientalist trope that depicts the economy as a detrimental secularizing force that undermines Buddhism’s ascetic and anti-materialist essence. I argue instead that a dual emphasis that recognizes the intertwined economic and religious dimensions of contemporary Buddhist craftsmanship and material exchanges is required to better capture Buddhism as a lived tradition continuously shaped by the religious values and economic practices of its adherents.

The rapid development of the steamship, the railway, and everyday land vehicles in around 1900 in both Europe and the Malay world fueled the imagination of writers of British, Indonesian, and Malaysian fiction. With these vehicles incorporated into the narratives, characters experience mobilities that shape the discourse of self, empire, and nations. This dissertation considers such experience through a comparative study of British literature on one side, which consists of Joseph Conrad’s works and other adventure fiction, and Indonesian and Malaysian fiction on the other, which include first-generation novels, to gain a better understanding of their convergence and divergence. I argue that both British and Malay characters see the steamship as a tool to incorporate, to borrow from Edward Said, “abroad” into life at “home.” But while British characters use the steamship for the consolidation of the empire, Malay characters use it in the process of state formation that undermines the empire. Both British and Malay characters see the railway as an effective tool to modernize the Malay world especially through the discipline of time management. But while British characters move away from the railway tracks to push to the next frontier and expand the empire, Malay characters circulate, following railway routes to embrace, even though sometimes “mimic,” modernity and progress. Both British and Malay characters see everyday land transportation as a tool to measure civilizations through characters’ sense of speed. But while British characters use it to establish, to paraphrase from Homi Bhabha, “a fixity of identity” and separate European and Malay civilizations, Malay characters use it to imagine a hybrid world where different civilizations share a space. These converging and diverging ideas about mobilities in British, Indonesian, and Malaysian fiction are essentially the convergence and the divergence between colonial and postcolonial worlds.

Much of the anthropological and Islamic studies focus in recent years has addressed the shifting forms of Islamic piety across Muslim majority societies. The analysis of this shift in Islamic practice and belief has enveloped the changing sensibilities around technologies, social strata, democracy, law, and everyday life. In light of these transformations, after the fall of the Indonesian New Order in 1998, the performances of Islamic devotional songs (salawat) by Habib Syech bin Abdul Qadir Assegaf (Habib Syech) began bringing millions of people together across Indonesia, Malaysia, Taiwan, Hong Kong, Thailand, South Korea, Egypt, Saudi Arabia, and Yemen. Although salawat has typically been performed in remembrance of the birth of Prophet Muhammad (mawlid) in localized celebrations. The performances of salawat by Habib Syech, on the other hand, occur fifteen or more times a month with crowds swelling to tens of thousands across multiple nation-states. Habib Syech’s salawat performances furthermore appeal to and bring together diverse Muslim populations that have historically been more divided. Habib Syech’s gatherings reveal how popular forms of piety are shifting in conjunction with profound societal changes in Indonesia and other Muslim communities. In untangling the popularity of Habib Syech’s gatherings, it was not until I became entangled in the rhythm of salawat that baraka, often translated as blessings, emerged as a slippery, elusive, and living helping propel the popularity of this phenomena. The guttural cries of my interlocutors (baraka, baraka, baraka) resonate and summon a methodology that takes the visible and invisible together in understanding the concept and life of baraka. I, like my interlocutors, began hunting baraka as an alternative, living concept that challenges understandings of Islam in Indonesia driven by Islamic civil organizations, prescriptive vs everyday Islamic piety, and Western interpretations of the world as disenchanted. This dissertation is an exploration of new opportunities for understanding religion in the modern world that emerge from the ethnographic field through the life of baraka.

In April of 1994, a genocide broke out in Rwanda that lasted about 100 days and killed approximately 800,000 men, women, and children (Krain, 2005). Over the course of the last seven months we worked with a Rwandan refugee to bring this project to fruition. This refugee inspired us to show the personal side of the issue of resettlement and we believed that she would be able to make an impact on others if we could share her story. The purpose of this project was to record this refugees story of resettlement in America. As mentioned above, we wanted to share their powerful journey from Rwanda to America. We believed that by introducing a personal story to a relatively impersonal matter we would bring more understanding to this issue. We wanted to create a project that could not only be a source of education, but also have a personal aspect that would inspire many to learn more and get involved with issues that are important to them. We believed creating this short film would be the best way we could have this story reach more people. Over these seven months, we created a short film that told the story of the Rwandan genocide and the American resettlement process from the unique perspective of someone who has experienced both.

During the 1950s, there were many events that defined the Asian Cold War. This academic thesis has set out to distinguish the reason for the Republic of China's continued survival on the island of Taiwan during the 1950s. All three crises provided the answer to the question why and how did the Republic of China survive on Taiwan. The Korean War conflict could have expanded into a global war if the United States 7th Fleet had not intervened. The First Taiwan Strait Crisis from 1954-1955 was an attempt by the People's Republic of China to enter formal diplomatic negotiations with the United States. The Second Taiwan Strait Crisis of 1958 was similar to the First Taiwan Strait Crisis in which the united States government contemplated the use of nuclear weapons to deter Chinese communists Both crises had Taiwan's sovereignty protected. The answer provided from each crisis stated that is was American military and diplomatic presence in the region. If the United States 7th Fleet were not ordered to deter the Chinese communists in the Taiwan Straits, then the Republic of China would have been lost.

This paper examines how China was able to influence modernization in Southeast Asia during the time period of 1980-1995. Following thirty years of isolation, China opened itself up to foreign investments in an effort to modernize the country. Comparing the inflows and outflows of investment between China, Hong Kong, Singapore, Malaysia, and the Philippines, the impact on industries can be seen. China opening itself up to the world served as a catalyst for the region and helped lead to development and modernization in each country examined.

There is no doubt that globalization has been a force in history , and especially in the past one hundred years. This is extremely evident in the implications of global epidemics. The global response to Severe Acute Respiratory Syndrome (SARS) revealed tensions between nation states and international health organization such as the World Health Organization) collectively called "Global Health Governance"). The issue was sovereignty. SARS showed us that there was more state-centric resistance to the Post-Westphalian world than previously thought. Where infectious diseases are concerned, however, the eventual compliance of states with the WHO shows reluctant but tacit compliance with international intervention.

This dissertation examines the transformation of China's Yunnan borderlands with mainland Southeast Asia and South Asia, especially during the late 19th and the 20th century, in terms of political, social, economic and cultural changes. It moves beyond the traditional paradigm that stresses the diversity and difference of mainland Southeast Asian polities, and instead, emphasizes the similarities they shared in long-term interactions based on common religions, economic patterns, wars, intra-regional migration, and trade before the area was divided into sub-regions influenced by traditional and new imperial powers. This unique perspective provides a new approach to understanding the deep-rooted social and economic dilemmas and inequities caused by the competition of big powers in the region. Based on a careful examination of China's model, this dissertation calls the scholars' attention to how the indigenous societies evolved in response to different alternatives for modernization provided or enforced by colonial and regional powers.

This dissertation addresses a phenomenon that occurred in China's nation building process in which a complicated local history of Yunnan that had a rich historical legacy of contributions from both Chinese migrants and indigenous ethnic minorities was replaced with one that focused only the ethnic minorities in the region, as well as their participation in a reconstructed national history. This simplified and ethicized history supports a multi-ethnic Chinese national identity that avoids the historical, political, social and cultural context of the independence of the indigenous societies, and instead, stresses their submission to Chinese authority and the unification of China.

This study also emphasizes the process through which the boundaries between China and other countries in the region are shifting to focus on issues of homeland security and geopolitical interest. Also frequent economic and cultural exchanges from all sides have diluted the previous ideological confrontations in the current era of China-centric globalization.

ABSTRACT

Over 700 Navy Chaplains served with Marine Corps units in Vietnam between 1962 and 1972. With an average age of 37, these chaplains were often twice the age of the young men with whom they served. More than half were veterans of World War II and/or the Korean Conflict. All were volunteers. The pathways these clergymen took to Vietnam varied dramatically not only with the Marines they served, but with one another. Once in Vietnam their experiences depended largely upon when, where, and with whom they served. When the last among them returned home in 1972 the Corps they represented and the American religious landscape of which they were a part had changed.

This study examines the experiences of Navy chaplains in three phases of the American conflict in Vietnam: the assisting and defending phase, 1962-1965; the intense combat phase, 1966-1968; and the post-Tet drawdown phase, 1969-1972. Through glimpses of the experiences of multiple chaplains and in-depth biographical sketches of six in particular the study elucidates their experiences, their understandings of chaplaincy, and the impact of their service in Vietnam on the rest of their lives.

This work argues that the motto the Chaplains School adopted in 1943, “Cooperation without Compromise,” proved relevant for clergy in a time when Protestant-Catholic-Jew were the defining categories of American religious experience. By the early 1970s, however, many Navy chaplains could no longer cooperate with one another without compromising their theological perspective. This reality reflected America’s shifting religious landscape and changes within the Chaplains Corps. Thus, many chaplains who served in Vietnam may well have viewed that time as bringing to a close a golden age of service within the Navy’s Chaplains Corps.

This dissertation explores the history of ancestral rituals and the related political controversy in the Song China (960-1279). Considering the pivotal role played by ancestral rites in shaping Chinese identity and consciousness, this study contributes to a better understanding of how ancestral ritual has been politicized in Chinese history as a specific cultural apparatus to manipulate politics through theatrical performance and liturgical discussion. Through a contextual analysis of a variety of Song scholar-officials and their ritual writings, including memorials, private letters, and commentaries on the ritual Classics, this study demonstrates that Song ritual debates over the zhaomu 昭穆 sequence--that is, the positioning of ancestral temples and spirit tablets in ancestral temples with preparation for alternation or removal--differentiated scholar-officials into separate factions of revivalists, conventionalists and centrists. From a new perspective of ritual politics, this study reveals the discursiveness of the New Learning (xinxue新學) community and its profound influence on the Learning of the Way (Daoxue 道學) fellowship of the Southern Song (1127-1279). It examines the evolution of the New Learning fellowship as a dynamic process that involved internal tension and differentiation. Daoxue ritualism was a continuation of this process in partaking in the revivalist approach of ritual that was initiated by the New Learning circle. Nowadays, the proliferation of ritual and Classical studies crystallizes the revitalization of Confucianism and Confucian rituals in China. Taking zhaomu as a point of departure, this project provides a lens through which modern scholars can explore the persistent tension between knowledge and power by rethinking the modernization of ritual and ritual politics in contemporary China.