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Among the many aspects of religion within the Southeast Asia and Pacific region that today command attention, two things stand out. The first, as this book amply demonstrates, is that there is a very full and rich diversity of religious identity, expression and life present in the region. Indeed, the religious milieu of most nations is impressively variegated. And within the region as a whole, as well as within the nations that comprise it, no one religion predominates overall, although three world religions – Buddhism, Christianity and Islam – are variously dominant. But these three are themselves undeniably situated within multi-faith milieus, even where they command majority allegiance. Plurality rules; religious diversity is the norm. The second aspect commanding attention is that the attitude of the States, or of governments, within the region vis-a-vis religion is undergoing change. At the very least this rich religious diversity requires a measure of management, and religion has re-emerged in recent times as a key factor in respect not just to communal identity but also inter-communal and social harmony – or disruption where things go awry. In some instances the change faced by the State is quite significant. This is because, in broad terms, the political context of religion throughout the region is that of secularity: none of the countries is a religious state as such, even though in some cases one religion may have special status as being the de jure faith of the land. But, even so, other religions are allowed for.

In Southeast Asia and the Pacific, as in the rest of the world, it is undeniable that women form the major part of members of faith communities, yet invariably the formal organizations of these communities are predominantly run by men. How does the differing experience of men and of women in communities of faith in the region influence the growth of civil society in Asia and the Pacific? This chapter will highlight a few examples of women from a number of differing faith traditions in the region, who have made a very particular contribution to social movements through their faith. Women in Southeast Asia and the Pacific have played leading roles in building community, opposing violence, mediating in conflicts and preparing the way for improved human rights.

All nations have religions whose adherents might be called ‘religious minorities’. In Australia, a mainly Christian nation (ABS 2007a) Islam, Hinduism and Sikhism, are ‘minority religions’ because relatively small numbers of people adhere to these religions. As groups, adherents of minority religions may be socially vulnerable to marginalisation or discrimination, given their smaller numbers. Minority groups may have problems practicing their religions; they may be unable to participate in general aspects of social life; or they may encounter deliberate discrimination. However, this is not necessarily the case as some societies, like Japan, exhibit styles of cohesion whereby minority religions groups integrate without suffering disadvantage. This chapter will consider the circumstances of minority religious groups in the countries of this volume, to gain a comprehensive appreciation of social cohesion and religion across the countries of this book.

The Federated States of Micronesia (FSM) is a 1,700 mi section of the Caroline Islands which lie north of the equator in the Pacific Ocean between Palau and the Marshall Islands. FSM’s 607 islands constitute four states: Yap is the most western; Chuuk, Pohnpei, and Kosrae, the most eastern. The capital city and seat of national government is Palikir in Pohnpei. Indigenous people own most land in FSM though family trusts (Daye 2006; Government of Federated States of Micronesia 2008a).