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"Life after Death Today in the United States, Japan, and China" is a book written by Gordon Mathews, Yang Yang, and Miu Ying Kwong. The authors conducted research on the afterlife in these three countries, using intensive interviews as their primary research method. The book explores the complex and varied beliefs and practices related to life after death, and how these beliefs reflect people's lives before death. The authors also discuss the factors that shape people's beliefs, such as Christianity in the United States, Buddhist ancestor veneration in Japan, and the shift away from state atheism in China. Despite cultural differences, the authors found similarities among the three cultures, including the influence of religious or spiritual orientation on belief in the afterlife, and the increasing significance of individual choice. While some assumptions in the book may be questioned, it offers an interesting and informative read for those interested in anthropology, sociology, philosophy, and religious studies. [Extracted from the article]

The paper explores the sonic aspect of the annual Aravan festival celebrated in the rural village of Koovagam, Tamil Nadu, India. The festival has gained popularity as the "Koovagam transgender festival" due to the participation of thousands of transgender women, known as Aravanikal in Tamil, from across India. The paper explores the relationship between the festival and sound by examining four distinct aspects: a patrikai (brochure), a village-specific mythical story, a unique listening experience of a group of women, and the participation of Aravanikal in the festival. The study unveils the integral role of sound, interwoven within a myth, in shaping the identity of the village. It delves into how this significance resonates within the local culture's perception of sound. The paper demonstrates that a particular group of women is excluded from participating in all sensory aspects of a ritual, except for the auditory realm. In this cultural context, sound is not subject to the same restrictions as other senses. The paper further argues that the festival has a hidden erotic dimension beneath its apparent layers, which is revealed through sounds, producing an "aural erotica" that subverts existing norms governing discussions about sex. [ABSTRACT FROM AUTHOR]

The paper explores the women-centric development schemes and programs launched by the government for the tribal people in India in general and the female members of the Lodha community in particular, and the impact of the development schemes on the livelihood of these women. This microstudy was carried out on the Lodha, a particularly vulnerable tribal group for their extreme backwardness among the tribal communities of India, living in a village named Goaldihi in Paschim Medinipur district of West Bengal. The women in this community seem to carry a triple burden of backwardness, firstly for being women, secondly as Scheduled Tribe and thirdly as PVTG, and to remove which the government has planned certain schemes for their development. The realization of the aims of development from the perspectives of millennium development goals reveals a dismal picture. This paper examines the dominant paradigms of development and the state's role in it to understand the trajectory of development practices among a denotified (earlier branded as criminal tribe), traditionally foraging tribe in contemporary India. [ABSTRACT FROM AUTHOR]

In this paper, I describe the practice of sharing and eating wild meat amongst the Orochen in northeast China, a community of hunters who are no longer allowed to hunt due to state conservation policies. I show how for Orochen meat is the material intermediary between the human and nonhuman worlds, offered to the fire before meals and to animal spirit-masters during hunting. I suggest this demands reflection of what we might call the ontology of meat: that is, how it is experienced as an extra-ordinary and relational substance with the 'lived' capacity to act. I show how this contrasts with the Chinese state, which sees wild meat as a material substance only and, in the context of conservation, as something to be measured and controlled through the protection of wild animals. I suggest that, for the Orochen, to eat and share wild meat is an act of everyday resistance embedded in secrecy, as well as a way of rendering into action their ontology of relational existence and participation in the wider socio-cosmic economy of sharing. [ABSTRACT FROM AUTHOR]

This paper examines urban and well-educated Taiwanese women's resistance to the dominance of the valorization of female appearance, providing ethnography of undoing beauty in East Asia's era of post-developmentalism. Findings reveal the importance of the factor of time in their resistance to bodily grooming. First, participants have a "holistic" understanding of "doing beauty"; they consider this set of gender inequalities "chrono-normativity," which serves as a vector of social control. Second, the burden of long-term sustainability of aesthetic investment often turns into an unbearable weight that includes an endless quest for extreme slenderness, the exhausting immaterial labor of enacting cuteness and hetero-likability, and the difficulty of long-term financial affordability. Third, due to a bleak economic outlook and strong gender inequalities, disapproval of the quest for beauty showcases women's rejection of pursuing market success based on an aspirational and future-oriented temporality. Participants' "lying down" attitude and their emphasis on "assured little happiness" are witness to an anti-aspirational temporality, since women seek a present-focused and non-dominated experience of temporality. I argue that this anti-aspirationalism should be seen as an alternative configuration of neoliberal rationality where the care of the self and its ethos of individualism eclipse the pursuit of economic productivity. [ABSTRACT FROM AUTHOR]

Across Northern Thailand, het thop mushrooms (Astraeus) are foraged and sold into an increasingly commodified marketplace. A species of wild fungi that only appears for a short time each year, it is widely enjoyed across the diverse range of communities living in the region and increasingly positioned as part of the Lanna food and cultural aesthetic. Through a rapid rise in price over recent decades and the subsequent forging of supply chains linking rural communities to urban and online markets, foraging practices now provide significant seasonal incomes and form an essential part of annual livelihoods. However, as this paper contends – working closely with the analytical framing of "precarity" put forth by Tsing (2015) in a similar fungal context – there are forms of precariousness and uncertainty that are inherent in wild products, from the indeterminant ecologies from which it emerges, to the unreliable livelihoods that arise from it, and the fickle market for such products. The purpose is not to dismiss this market as frivolous or problematic, but rather to suggest that in a disturbed and distorted environmental and economic context such as Northern Thailand, this is indicative of a wider shift toward a "salvage economy." [ABSTRACT FROM AUTHOR]

This paper serves as an introduction to a PhD thesis titled "Transition to Adulthood for Young People with Care Experience in China." The thesis is a comprehensive exploration of the lived experiences and perspectives of young individuals as they navigate life within care institutions, transition out of care, and adapt to life after leaving care. This highlight outlines the fundamental components of the research project, encompassing the background, primary aim, objectives, research questions, selected methodology, and the theoretical frameworks applied throughout the study. Additionally, it provides a concise summary of the key findings derived from the thesis and underscores their significance in advancing our understanding of this knowledge field. [ABSTRACT FROM AUTHOR]

Access to healthcare among Southeast Asian migrants in Taiwan is a pressing concern. Once migrants fall ill, they are at risk of losing jobs and even jeopardizing their legal status to work and stay. While existing studies have shed light on migrants' experiences of alienation in healthcare, there has been limited attention given to the role of migrant activists in negotiating and mobilizing concepts of health. In this article, I examine how activists mediate migrants' access to health resources. As migrant organizations step in to care for migrants, they render migrants' bodies legible and admissible by guiding them through the healthcare system. I suggest that activists wield the power to govern by shaping the ideals of a healthy and morally responsible migrant. Their authority to care also hinges upon crafting narratives of collective wellness that foreground the interdependent relationship between citizens and migrants, elevating migrants' health into vital projects of governance. Through a critical analysis of discourse and praxis around migrant care, my intention is not only to challenge the narrow focus on migrants' physical wellbeing but also to cast light on the affects of mediating care and how it shapes meanings and values attributed to migrants' lives. [ABSTRACT FROM AUTHOR]

In the first three decades following the establishment of the People's Republic of China, the rapid urbanization in northeastern China and the promotion of atheism education and ethnic integration policies by the Chinese Communist Party pushed Shamanism, the religion of the Manchu ethnic group – a major minority in northeastern China – to the brink of extinction. However, during our investigation of Manchu autonomous villages in Jilin and Liaoning provinces in the Northeast, we discovered an emerging Manchu shamanic group calling themselves "Siden Saman" (Public shaman). They dedicate themselves to restoring Manchu identity and memory and are active in northeastern China. Although they are not the majority of the Shamanic population, they have established their influence in cyberspace. Through our tracking interviews over nearly six months, we believe that the religious practices of the Siden Saman should not be simply understood as an emerging religious force but rather as an effort by them to reconstruct their ethnic narrative. This effort is prominently manifested in their resistance to the history of 'de-Manchurization.' The resurgence of Siden Saman symbolizes the struggle for memory by minority ethnic groups against the backdrop of the long-term implementation of ethnic integration policies in China. [ABSTRACT FROM AUTHOR]

This study aims to clarify the kind of awareness and change that vocational training in the community can bring about and how this impacts the emergence of migrants and related populations. Multiple interviews were conducted with trainees at Kamiyama Juku, a vocational training program in Kamiyama Town, Tokushima Prefecture, over a two-year period to discuss their changes and involvement in local revitalization. The results revealed the following two points: First, trainees were able to obtain inspiration for future work through interactions with residents, and their trust and appreciation for residents led to settlement and the emergence of a related population. Second, because vocational training does not require participants to settle after completion, a wide range of people can easily participate, and even those who have little interest in local revitalization have the potential to become migrants or members of the related population. Vocational training in the community can contribute to expanding the range of migrants and related populations. [ABSTRACT FROM AUTHOR]

This research focuses on international labor migrants who have the least freedom of movement (as they are confined on fishing boats), but who, paradoxically, are apparently the most well traveled fishermen operating in the Pacific Ocean. This anthropological research aims to analyze the patron–client relationship in Honolulu harbor. The research also examines inter-ethnic entanglements and cultural dynamics within the local Hawaiian fishing community. This article is the second of a two-part series: the first article was based on an ethnographic multi-sited study of longline tuna fishing boats fishing in the middle of the Pacific Ocean. [ABSTRACT FROM AUTHOR]