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What gives somebody a right over land? Drawing on recent re-theorizations of "space", this paper ethnographically dissects a dispute over the illegal settling of an abandoned orchard in the Indonesian province of Kepulauan Riau. It demonstrates how parallel "rights", "duties", and claims of "belonging" can emerge from the multiple webs of social relationships in which land is enmeshed. Local incarnations of the state are similarly embroiled in these parallel social and spatial networks, fracturing the authority of the state as arbiter. The case thus offers fresh perspectives on land rights, spatiality, and the state in both Indonesia and social theory.

The internet is opening up new spaces for communication between young post-revolutionary urbanites in the Lao People's Democratic Republic and the exiled communities of the diaspora in the United States and elsewhere. While the Lao Government values the internet for its ability to harness the economic potential of these communities, it also exposes young elites in the capital, Vientiane, to critical debates about what a future Laos 'should' be. Such debates are almost non-existent in the tightly controlled authoritarian public sphere within Laos. This article analyses the participation of post-revolutionaries in debates in the online public sphere and argues that it is informed by an ethics of reconciliation and responsibility lacking in the anti-communist politics of exile inspired by the West. The article is the product of extensive fieldwork in Laos and ongoing participation in online communities, discussion forums and messaging networks.

This article is a preliminary observation of the recently established Buddhist College of Singapore (BCS). It seeks to propose, building on Kuah Khun Eng's notion of "Reformist Buddhism", that the college can be seen as a product of the Reformist Buddhist movement in Singapore. By positioning the BCS within this larger context of Reformist Buddhist movement, this article argues that Reformist Buddhism has legitimized the process of rationalization and bureaucratization of the Buddhist institutions in the country. This has, to a large extent, contributed to the organizational and educational structure of the BCS.