Abstract
There are many and various kinds of souls and spirits, ancestors and locality-specific numinous beings that constitute personhood in South East Asia. 1 Anthropologists and historians of the body have long noted the regional prevalence of these ‘impersonal’ life forces, which are notoriously elusive and prone to dissipation. 2 They have associated concept-events such as qi 氣 (energy, substance-force), juus (life force), kahyek (cool, spiritual liquid) and lennawa (life force) with winds and the breath of life, 3 and they have emphasized their directionality and movement, their being in constant flow like fluids, and hence have approximated them as ‘life forces’.
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