Arte da Lingua Malabar is a grammar of the Tamil spoken in the sixteenth century by the Parava pearl fisher community on the east coast of South India between Kanyakumari and Rameswaram. Fr. Henrique Henriques, S.J., a Portuguese Jesuit missionary to South India, was the first diligent student of Tamil from Europe. He wrote this grammar in Portuguese around 1549 CE for the benefit of his colleagues engaged in learning the local language for spreading their religious beliefs. Consequently, Arte da Lingua Malabar reflects the first linguistic contact between India and the West.

This grammar is unique in many aspects. It is not based on traditional Indian grammars; rather, it uses Latin grammatical categories to describe sixteenth-century Tamil. The effort to describe a language (Tamil) in terms of an unrelated language (Portuguese) has resulted in several inaccuracies in transliteration and scribing. Yet, Arte da Lingua Malabar is the best evidence for showing how sixteenth-century Tamil was heard and written by a sixteenth-century Portuguese. This English translation by Jeanne Hein and V. S. Rajam also includes analysis of the grammar and a description of the political context in which it was written.

K. C. Chang approaches the civilization of ancient China from the point of view of an anthropologist as well as from an archaeological perspective. He brings to bear on his subject familiarity with the Chinese materials and with the related data essential to placing the Chinese experience in context.

This volume of nine studies deals with the Shang (1766-1122 BCE) and Chou (1122-221) civilizations and the prehistoric cultures from which they sprang. Chang summarizes what is known about ancient crop cultivation and examines evidence concerning the transition from a food-gathering to a settled food-producing society. He discusses the origin of Chinese urbanism; the structure of Shang and Chou towns and the kinship and lineage system of this period; the preparation and serving of food in ancient China; the possibility of a coherent dualistic system in Shang society; and Shang and Chou mythology. One essay is published here for the first time; the others have been revised for this book. An extensive bibliography is appended.

In 221 BC, the First Emperor of Qin unified the lands that would become the heart of a Chinese empire. Though forged by conquest, this vast domain depended for its political survival on a fundamental reshaping of Chinese culture. With this informative book, we are present at the creation of an ancient imperial order whose major features would endure for two millennia.

The Qin and Han constitute the “classical period” of Chinese history—a role played by the Greeks and Romans in the West. Mark Edward Lewis highlights the key challenges faced by the court officials and scholars who set about governing an empire of such scale and diversity of peoples. He traces the drastic measures taken to transcend, without eliminating, these regional differences: the invention of the emperor as the divine embodiment of the state; the establishment of a common script for communication and a state-sponsored canon for the propagation of Confucian ideals; the flourishing of the great families, whose domination of local society rested on wealth, landholding, and elaborate kinship structures; the demilitarization of the interior; and the impact of non-Chinese warrior-nomads in setting the boundaries of an emerging Chinese identity.

The first of a six-volume series on the history of imperial China, The Early Chinese Empires illuminates many formative events in China’s long history of imperialism—events whose residual influence can still be discerned today.

Japan, as recent history has powerfully illustrated, is one of the world’s most earthquake-prone countries. Today it is also one of the best prepared to face such seismic risk. This was not always the case.

Earthquake Children is the first book to examine the origins of modern Japan’s infrastructure of resilience. Drawing from a rich collection of previously unexplored sources, Janet Borland vividly illustrates that Japan’s contemporary culture of disaster preparedness and its people’s ability to respond calmly in a time of emergency are the result of learned and practiced behaviors. She traces their roots to the 1923 Great Kantō Earthquake, which killed over 100,000 people when it struck the Tokyo region.

Beyond providing new perspectives on Japan’s seismic past, the history of childhood, and everyday life in interwar Japan, Borland challenges the popular idea that Japanese people owe their resilience to some innate sense of calm under pressure. Tokyo’s traumatic experiences in 1923 convinced government officials, seismologists, teachers, physicians, and architects that Japan must better prepare for future disasters. Earthquake Children documents how children, schools, and education became the primary tools through which experts sought to build a disaster-prepared society and nation that would withstand nature’s furies.

In the early 1960s, fewer than five percent of Japanese owned automobiles, China’s per capita income was among the lowest in Asia, and living standards in South Korea’s rural areas were on par with some of the world’s poorest countries. Today, these are three of the most powerful economies on earth. Dwight Perkins grapples with both the contemporary and historical causes and consequences of the turnaround, drawing on firsthand experience in the region to explain how Asian countries sustained such rapid economic growth in the second half of the twentieth century.

East Asian Development offers a comprehensive view of the region, from Japan and the “Asian Tigers” (Hong Kong, Singapore, Taiwan, South Korea) to Indonesia, Vietnam, Thailand, Malaysia, and China—a behemoth larger than all the other economies combined. While the overall picture of Asian growth is positive, no single economic policy has been effective regionwide. Interventionist policies that worked well in some countries failed elsewhere. Perkins analyzes income distribution, to uncover why initially egalitarian societies have ended up in very different places, with Japan, for example, maintaining a modest gap between rich and poor while China has become one of Asia’s most unequal economies.

Today, the once-dynamic Japanese and Korean economies are sluggish, and even China shows signs of losing steam. Perkins investigates whether this is a regional phenomenon or typical of all economies at this stage of development. His inquiry reminds us that the uncharted waters of China’s vast economy make predictions of its future performance speculative at best.

Discovering Singaporean identity through cooking and cuisine

While eating is a universal experience, for Singaporeans it carries strong national connotations. The popular Singaporean-English phrase "Die die must try" is not so much hyperbole as it is a reflection of the lengths that Singaporeans will go to find great dishes.

In Eating Her Curries and Kway: A Cultural History of Food in Singapore, Nicole Tarulevicz argues that in a society that has undergone substantial change in a relatively short amount of time, food serves Singaporeans as a poignant connection to the past. Eating has provided a unifying practice for a diverse society, a metaphor for multiracialism and recognizable national symbols for a fledgling state. Covering the period from British settlement in 1819 to the present and focusing on the post–1965 postcolonial era, Tarulevicz tells the story of Singapore through the production and consumption of food.

Analyzing a variety of sources that range from cookbooks to architectural and city plans, Tarulevicz offer a thematic history of this unusual country, which was colonized by the British and operated as a port within Malaya. Connecting food culture to the larger history of Singapore, she discusses various topics including domesticity and home economics, housing and architecture, advertising, and the regulation of food-related manners and public behavior such as hawking, littering, and chewing gum. Moving away from the predominantly political and economic focus of other histories of Singapore, Eating Her Curries and Kway provides an important alternative reading of Singaporean society.

This book charts the vicissitudes of a rural community of papermakers in Sichuan. The process of transforming bamboo into paper involves production-related and social skills, as well as the everyday skills that allowed these papermakers to survive in an era of tumultuous change. The Chinese revolution—understood as a series of interconnected political, social, and technological transformations—was, Jacob Eyferth argues, as much about the redistribution of skill, knowledge, and technical control as it was about the redistribution of land and political power.

The larger context for this study is the “rural–urban divide”: the institutional, social, and economic cleavages that separate rural people from urbanites. This book traces the changes in the distribution of knowledge that led to a massive transfer of technical control from villages to cities, from primary producers to managerial elites, and from women to men. It asks how a vision of rural people as unskilled has affected their place in the body politic and contributed to their disenfranchisement. By viewing skill as a contested resource, subject to distribution struggles, it addresses the issue of how revolution, state-making, and marketization have changed rural China.

Religion has not been a popular target for economic analysis. Yet the tools of economics can offer deep insights into how religious groups compete, deliver social services, and reach out to potential converts—how, in daily life, religions nurture and deploy market power. Sriya Iyer puts these tools to use in an expansive, creative study of India, one of the most religiously diverse countries in the world.

Iyer explores how growth, inequality, education, technology, and social trends both affect and are affected by religious groups. Her exceptionally rich data—drawn from ten years of research, including a survey of almost 600 religious organizations in seven states—reveal the many ways religions interact with social welfare and political conflict. After India’s economy was liberalized in 1991, she shows, religious organizations substantially increased their provision of services, compensating for the retreat of the state. Iyer’s data also indicate that religious violence is more common where economic growth is higher, apparently because growth increases inequality, which sectarian politicians might exploit to encourage hostility toward other religions. As inequality leads to social polarization, religious doctrines become more extreme. But there are hopeful patterns in Iyer’s data, too. Religious organizations, on balance, play a positive role in India’s socioeconomic development, and women’s participation in religious life is on the rise.

The Economics of Religion in India has much to teach us about India and other pluralistic societies the world over, and about the power of economics to illuminate some of societies’ deepest beliefs and dynamics.

In an engaging, revisionist study, John M. Carroll argues that in the century after the Opium War, Hong Kong's colonial nature helped create a local Chinese business elite.

By the end of the nineteenth century, the colonial government saw Chinese businessmen as allies in establishing Hong Kong as a commercial center. The idea of a commercially vibrant China united them. Chinese and British leaders cooperated on issues of mutual concern, such as the expansion of capitalism and political and economic directions for an ailing China.

These Chinese also found opportunities in the colonial system to develop business and commerce. In doing so, they used Hong Kong's strategic position to underscore their own identity as a distinctive group unlike their mainland counterparts. Nationalism took on a specifically Hong Kong character. At the same time, by contributing to imperial war funds, organizing ceremonies for visiting British royalty, and attending imperial trade exhibitions, the Chinese helped make Hong Kong an active member of the global British Empire.

In Edge of Empires, Carroll situates Hong Kong squarely within the framework of both Chinese and British colonial history, while exploring larger questions about the meaning and implications of colonialism in modern history.

Ink landscape painting is a distinctive feature of the Northern Song, and painters of this era produced some of the most celebrated artworks in Chinese history. The Efficacious Landscape addresses how landmark works of this pivotal period first came to be identified as potent symbols of imperial authority and later became objects through which exiled scholars expressed disaffection and dissent. In fulfilling these diverse roles, landscape demonstrated its efficacy in communicating through embodiment and in transcending the limitations of the concrete.

Building on decades of monographic writings on Song painting, this carefully researched study presents a syncretic vision of how ink landscape evolved within the eleventh-century court community of artists, scholars, and aristocrats. Detailed visual analyses of surviving works and new insight about key landscapes by the court painter Guo Xi support the perspective put forward here and introduce original methodologies for interpreting painting as an integral element of political and cultural history. By focusing on the efforts of emperors, empresses, and eunuchs to cultivate ink landscape and its iconography, this investigation also tackles the social and class dichotomies that have long defined and frustrated existing scholarship on this period’s paintings, highlighting instead the interconnectedness of painting practice’s elite modalities.

The odyssey of 600,000 imperial Japanese soldiers incarcerated in Soviet labor camps after World War II and their fraught repatriation to postwar Japan.

In August 1945 the Soviet Union seized the Japanese puppet state of Manchukuo and the colony of Southern Sakhalin, capturing more than 600,000 Japanese soldiers, who were transported to labor camps across the Soviet Union but primarily concentrated in Siberia and the Far East. Imprisonment came as a surprise to the soldiers, who thought they were being shipped home.

The Japanese prisoners became a workforce for the rebuilding Soviets, as well as pawns in the Cold War. Alongside other Axis POWs, they did backbreaking jobs, from mining and logging to agriculture and construction. They were routinely subjected to “reeducation” glorifying the Soviet system and urging them to support the newly legalized Japanese Communist Party and to resist American influence in Japan upon repatriation. About 60,000 Japanese didn’t survive Siberia. The rest were sent home in waves, the last lingering in the camps until 1956. Already laid low by war and years of hard labor, returnees faced the final shock and alienation of an unrecognizable homeland, transformed after the demise of the imperial state.

Sherzod Muminov draws on extensive Japanese, Russian, and English archives—including memoirs and survivor interviews—to piece together a portrait of life in Siberia and in Japan afterward. Eleven Winters of Discontent reveals the real people underneath facile tropes of the prisoner of war and expands our understanding of the Cold War front. Superpower confrontation played out in the Siberian camps as surely as it did in Berlin or the Bay of Pigs.

The 1949 Chinese Communist Revolution is a subject of inexhaustible historical interest, but the plight of millions of Chinese who fled China during this tumultuous period has been largely forgotten. Elusive Refuge recovers the history of China’s twentieth-century refugees. Focusing on humanitarian efforts to find new homes for Chinese displaced by civil strife, Laura Madokoro points out a constellation of factors—entrenched bigotry in countries originally settled by white Europeans, the spread of human rights ideals, and the geopolitical pressures of the Cold War—which coalesced to shape domestic and international refugee policies that still hold sway today.

Although the United States, Canada, Australia, New Zealand, and South Africa were home to sizeable Asian communities, Chinese migrants were a perpetual target of legislation designed to exclude them. In the wake of the 1949 Revolution, government officials and the broader public of these countries questioned whether Chinese refugees were true victims of persecution or opportunistic economic migrants undeserving of entry. It fell to NGOs such as the Lutheran World Federation and the World Council of Churches to publicize the quandary of the vast community of Chinese who had become stranded in Hong Kong.

These humanitarian organizations achieved some key victories in convincing Western governments to admit Chinese refugees. Anticommunist sentiment also played a role in easing restrictions. But only the plight of Southeast Asians fleeing the Vietnam War finally convinced the United States and other countries to adopt a policy of granting permanent residence to significant numbers of refugees from Asia.

An institution in decline, possessing little power in an age dominated by warriors? Or a still-potent symbol of social and political legitimacy? Emperor and Aristocracy in Japan traces the fate of the imperial Japanese court from its lowest point during the turbulent, century-long sengoku, when the old society, built upon the strength and influence of the court, the priesthood, and a narrow warrior elite, was shaken to its foundations, to the Tokugawa era, when court culture displayed renewed vitality, and tea gatherings, flower arranging, and architecture flourished.

In determining how the court managed to persist and survive, Butler looks into contemporary documents, diaries, and letters to reveal the court's internal politics and protocols, hierarchies, finances, and ceremonial observances. Emperor and courtiers adjusted to the prominence of the warrior elite, even as they held on to the ideological advantages bestowed by birth, tradition, and culture. To this historical precedent the new wielders of power paid dutiful homage, ever mindful that ranks and titles, as well as the political blessing of the emperor, were advantageous marks of distinction.

China was the most advanced country in the world when Huizong ascended the throne in 1100 CE. In his eventful twenty-six year reign, the artistically-gifted emperor guided the Song Dynasty toward cultural greatness. Yet Huizong would be known to posterity as a political failure who lost the throne to Jurchen invaders and died their prisoner. The first comprehensive English-language biography of this important monarch, Emperor Huizong is a nuanced portrait that corrects the prevailing view of Huizong as decadent and negligent. Patricia Ebrey recasts him as a ruler genuinely ambitious—if too much so—in pursuing glory for his flourishing realm.

After a rocky start trying to overcome political animosities at court, Huizong turned his attention to the good he could do. He greatly expanded the court’s charitable ventures, founding schools, hospitals, orphanages, and paupers’ cemeteries. An accomplished artist, he surrounded himself with outstanding poets, painters, and musicians and built palaces, temples, and gardens of unsurpassed splendor. What is often overlooked, Ebrey points out, is the importance of religious Daoism in Huizong’s understanding of his role. He treated Daoist spiritual masters with great deference, wrote scriptural commentaries, and urged his subjects to adopt his beliefs and practices. This devotion to the Daoist vision of sacred kingship eventually alienated the Confucian mainstream and compromised his ability to govern.

Readers will welcome this lively biography, which adds new dimensions to our understanding of a passionate and paradoxical ruler who, so many centuries later, continues to inspire both admiration and disapproval.

The definitive biography of the eldest son of Emperor Shah Jahan, whose death at the hands of his younger brother Aurangzeb changed the course of South Asian history.

Dara Shukoh was the eldest son of Shah Jahan, the fifth Mughal emperor, best known for commissioning the Taj Mahal as a mausoleum for his beloved wife Mumtaz Mahal. Although the Mughals did not practice primogeniture, Dara, a Sufi who studied Hindu thought, was the presumed heir to the throne and prepared himself to be India’s next ruler. In this exquisite narrative biography, the most comprehensive ever written, Supriya Gandhi draws on archival sources to tell the story of the four brothers—Dara, Shuja, Murad, and Aurangzeb—who with their older sister Jahanara Begum clashed during a war of succession. Emerging victorious, Aurangzeb executed his brothers, jailed his father, and became the sixth and last great Mughal. After Aurangzeb’s reign, the Mughal Empire began to disintegrate. Endless battles with rival rulers depleted the royal coffers, until by the end of the seventeenth century Europeans would start gaining a foothold along the edges of the subcontinent.

Historians have long wondered whether the Mughal Empire would have crumbled when it did, allowing European traders to seize control of India, if Dara Shukoh had ascended the throne. To many in South Asia, Aurangzeb is the scholastic bigot who imposed a strict form of Islam and alienated his non-Muslim subjects. Dara, by contrast, is mythologized as a poet and mystic. Gandhi’s nuanced biography gives us a more complex and revealing portrait of this Mughal prince than we have ever had.

The compilation of the Complete Library of the Four Treasuries (Ssu-k’u ch’üan-shu) was one of the most ambitious intellectual projects of the Ch’ing dynasty. Initiated by imperial command in 1772, the project sought to evaluate, edit, and reproduce the finest Chinese writings in the four traditional categories: Confucian classics, histories, philosophy, and belles lettres. The final products, created over a 22-year period, were an annotated catalog of some 10,000 titles and seven new manuscript libraries of nearly 3,600 titles. The project had its darker side as well, for together with the evaluation of books there developed a campaign of censorship and proscription.

R. Kent Guy’s study gives a balanced account of the project and its significance. Dozens of celebrated Chinese scholars willingly participated in the project, though it was sponsored by the Manchu emperor, and Guy explains their reasons for doing so. He also reconsiders the issue of censorship, arguing that it grew as much from tensions and jealousies within the intellectual elite as from imperial command. Guy’s work will be useful to all those interested in the relationship between intellectuals and the state in late imperial China.

From an award-winning historian, a concise overview of the deep and longstanding ties between China and the Koreas, providing an essential foundation for understanding East Asian geopolitics today.

In a concise, trenchant overview, Odd Arne Westad explores the cultural and political relationship between China and the Koreas over the past 600 years.

Koreans long saw China as a mentor. The first form of written Korean employed Chinese characters and remained in administrative use until the twentieth century. Confucianism, especially Neo-Confucian reasoning about the state and its role in promoting a virtuous society, was central to the construction of the Korean government in the fourteenth century. These shared Confucian principles were expressed in fraternal terms, with China the older brother and Korea the younger. During the Ming Dynasty, mentor became protector, as Korea declared itself a vassal of China in hopes of escaping ruin at the hands of the Mongols. But the friendship eventually frayed with the encroachment of Western powers in the nineteenth century. Koreans began to reassess their position, especially as Qing China seemed no longer willing or able to stand up for Korea against either the Western powers or the rising military threat from Meiji Japan. The Sino-Korean relationship underwent further change over the next century as imperialism, nationalism, revolution, and war refashioned states and peoples throughout Asia. Westad describes the disastrous impact of the Korean War on international relations in the region and considers Sino-Korean interactions today, especially the thorny question of the reunification of the Korean peninsula.

Illuminating both the ties and the tensions that have characterized the China-Korea relationship, Empire and Righteous Nation provides a valuable foundation for understanding a critical geopolitical dynamic.

“The relationship between China and Korea is one of the most important, and least understood, in Asia. With the wisdom and clarity we have come to expect from Westad, this book illuminates the long history of these two neighbors.”
—Rana Mitter, author of China’s Good War

“A timely must-read primer on the China–Korea relationship…and its impact on and implications for our world today.”
—Carter J. Eckert, author of Park Chung Hee and Modern Korea

“Valuable and wide-ranging…As two thousand years of history have shown, China’s role in Korea is a complex one. Westad’s short and stimulating study provides many clues to understanding that relationship.”
—J. E. Hoare, Literary Review

“An insightful and entertaining primer on Korean history over the last 600 years.”
—Popular History Books

Koreans long saw China as a mentor and protector. Chinese culture heavily influenced Korea, whose first written language used Chinese characters, while Confucianism shaped the structure of Korean government. This deep, sometimes fraught, relationship has done more to shape the politics of the region than many realize.

During the Ming Dynasty, Korea agreed to become a vassal of China, in hopes of escaping ruin at the hands of the Mongols. The connection frayed in the nineteenth century, when the Qing, beset by domestic problems, did little to protect Korea from encroaching Western powers or the imperial designs of Meiji Japan. The relationship shifted again in the twentieth century as nationalism, revolution, and war refashioned Asia. Odd Arne Westad lays bare the disastrous impact of the Korean War on the region and offers a keen assessment of Sino–Korean interactions today, including the thorny question of reunification.

“A landmark book…[a] bold reframing of the history of the British Empire.”
—Caroline Elkins, Foreign Affairs

An award-winning historian places the corporation—more than the Crown—at the heart of British colonialism, arguing that companies built and governed global empire, raising questions about public and private power that were just as troubling four hundred years ago as they are today.

Across four centuries, from Ireland to India, the Americas to Africa and Australia, British colonialism was above all the business of corporations. Corporations conceived, promoted, financed, and governed overseas expansion, making claims over territory and peoples while ensuring that British and colonial society were invested, quite literally, in their ventures. Colonial companies were also relentlessly controversial, frequently in debt, and prone to failure. The corporation was well-suited to overseas expansion not because it was an inevitable juggernaut but because, like empire itself, it was an elusive contradiction: public and private; person and society; subordinate and autonomous; centralized and diffuse; immortal and precarious; national and cosmopolitan—a legal fiction with very real power.

Breaking from traditional histories in which corporations take a supporting role by doing the dirty work of sovereign states in exchange for commercial monopolies, Philip Stern argues that corporations took the lead in global expansion and administration. Whether in sixteenth-century Ireland and North America or the Falklands in the early 1980s, corporations were key players. And, as Empire, Incorporated makes clear, venture colonialism did not cease with the end of empire. Its legacies continue to raise questions about corporate power that are just as relevant today as they were 400 years ago.

Challenging conventional wisdom about where power is held on a global scale, Stern complicates the supposedly firm distinction between private enterprise and the state, offering a new history of the British Empire, as well as a new history of the corporation.

By the turn of the twentieth century, Japan’s military and economic successes made it the dominant power in East Asia, drawing hundreds of thousands of Chinese, Korean, and Taiwanese students to the metropole and sending thousands of Japanese to other parts of East Asia. The constant movement of peoples, ideas, and texts in the Japanese empire created numerous literary contact nebulae, fluid spaces of diminished hierarchies where writers grapple with and transculturate one another’s creative output.

Drawing extensively on vernacular sources in Japanese, Chinese, and Korean, this book analyzes the most active of these contact nebulae: semicolonial Chinese, occupied Manchurian, and colonial Korean and Taiwanese transculturations of Japanese literature. It explores how colonial and semicolonial writers discussed, adapted, translated, and recast thousands of Japanese creative works, both affirming and challenging Japan’s cultural authority. Such efforts not only blurred distinctions among resistance, acquiescence, and collaboration but also shattered cultural and national barriers central to the discourse of empire. In this context, twentieth-century East Asian literatures can no longer be understood in isolation from one another, linked only by their encounters with the West, but instead must be seen in constant interaction throughout the Japanese empire and beyond.

Empire of the Dharma explores the dynamic relationship between Korean and Japanese Buddhists in the years leading up to the Japanese annexation of Korea. Conventional narratives cast this relationship in politicized terms, with Korean Buddhists portrayed as complicit in the “religious annexation” of the peninsula. However, this view fails to account for the diverse visions, interests, and strategies that drove both sides.

Hwansoo Ilmee Kim complicates this politicized account of religious interchange by reexamining the “alliance” forged in 1910 between the Japanese Soto sect and the Korean Wonjong order. The author argues that their ties involved not so much political ideology as mutual benefit. Both wished to strengthen Buddhism’s precarious position within Korean society and curb Christianity’s growing influence. Korean Buddhist monastics sought to leverage Japanese resources as a way of advancing themselves and their temples, and missionaries of Japanese Buddhist sects competed with one another to dominate Buddhism on the peninsula. This strategic alliance pushed both sides to confront new ideas about the place of religion in modern society and framed the way that many Korean and Japanese Buddhists came to think about the future of their shared religion.

Empires on the Waterfront offers a new spatial framework for understanding Japan’s extended transition into the modern world of nation-states. This study examines a largely unacknowledged system of “special trading ports” that operated under full Japanese jurisdiction in the shadow of the better-known treaty ports. By allowing Japan to circumvent conditions imposed on treaty ports, the special trading ports were key to achieving autonomy and regional power.

Catherine L. Phipps uses an overtly geographic approach to demonstrate that the establishment of Japan’s maritime networks depended on initiatives made and carried out on multiple geographical scales—global, national, and local. The story of the special trading ports unfolds in these three dimensions. Through an in-depth assessment of the port of Moji in northern Kyushu, Empires on the Waterfront recasts the rise of Japan’s own empire as a process deeply embedded in the complicated system of maritime relations in East Asia during the pivotal second half of the nineteenth century.

The rise of the Mongol empire transformed world history. Its collapse in the mid-fourteenth century had equally profound consequences. Four themes dominate this study of the late Mongol empire in Northeast Asia during this chaotic era: the need for a regional perspective encompassing all states and ethnic groups in the area; the process and consequences of pan-Asian integration under the Mongols; the tendency for individual and family interests to trump those of dynasty, country, or linguistic affiliation; and finally, the need to see Koryo Korea as part of the wider Mongol empire.

Northeast Asia was an important part of the Mongol empire, and developments there are fundamental to understanding both the nature of the Mongol empire and the new post-empire world emerging in the 1350s and 1360s. In Northeast Asia, Jurchen, Mongol, Chinese, Korean, and Japanese interests intersected, and the collapse of the Great Yuan reshaped Northeast Asia dramatically. To understand this transition, or series of transitions, the author argues, one cannot examine states in isolation. The period witnessed intensified interactions among neighboring polities and new regional levels of economic, political, military, and social integration that explain the importance of personal and family interests and of Korea in the Mongol state.

Towering over the Kanto Plain, the sacred mountain Ōyama (literally, “Big Mountain”) has loomed large over the religious landscape of early modern Japan.

By the Edo period (1600–1868), the revered peak had undergone a transformation from secluded spiritual retreat to popular pilgrimage destination. Its status as a regional landmark among its devotees was boosted by its proximity to the shogunal capital and the wide appeal of its amalgamation of Buddhism, Shinto, mountain asceticism, and folk beliefs. The influence of the Ōyama cult—the intersecting beliefs, practices, and infrastructure associated with the sacred site—was not lost on the ruling Tokugawa shogunate, which saw in the pilgrimage an opportunity to reinforce the communal ideals and social structures that the authorities espoused.

Barbara Ambros provides a detailed narrative history of the mountain and its place in contemporary society and popular religion by focusing on the development of the Ōyama cult and its religious, political, and socioeconomic contexts. Richly illustrated and carefully researched, this study emphasizes the importance of “site” or “region” in considering the multifaceted nature and complex history of religious practice in Tokugawa Japan.

The first of its kind, this book offers a panoramic view of past and present overseas Chinese communities worldwide. From their arrival as laborers in the British colonies to their emergence as a force in Indonesia, Chinese emigrants have carried the experiences of China to other continents and civilizations, in the process modifying and enriching them. The Encyclopedia of the Chinese Overseas reflects the diverse histories and traditions that produced this diaspora, as well as the rich and various transmutations it has produced in turn.

Arranged geographically and thematically, with country-by-country profiles of individual Chinese communities, the book includes sections on the regional and cultural origins of emigrant communities; the history and patterns of migration; social, familial, and business institutions; and interethnic relations. An invaluable reference, it is as accessible as it is authoritative, highly readable from beginning to end. The engaging design employs boxed features, maps, graphs, tables, and a vast array of pictures to make complex material remarkably clear and vivid. A glossary identifies Chinese proper names and terms with their characters, while the bibliography gives full references to Chinese, English, French, and Spanish works.

Comprising signed articles by 50 noted scholars in Asia, North America, Europe (including Russia), Australia, and Africa, with a large advisory panel of eminent experts, the Encyclopedia is an unparalleled resource, providing an unprecedented view of one of the world's largest, oldest, and most varied cultures abroad.

This first significant collection of essays on women in China in more than two decades captures a pivotal moment in a cross-cultural—and interdisciplinary—dialogue. For the first time, the voices of China-based scholars are heard alongside scholars positioned in the United States. The distinguished contributors to this volume are of different generations, hold citizenship in different countries, and were trained in different disciplines, but all embrace the shared project of mapping gender in China and making power-laden relationships visible. The essays take up gender issues from a variety of disciplinary perspectives. Chapters focus on learned women in the eighteenth century, the changing status of contemporary village women, sexuality and reproduction, prostitution, women's consciousness, women's writing, the gendering of work, and images of women in contemporary Chinese fiction.

Some of the liveliest disagreements over the usefulness of western feminist theory and scholarship on China take place between Chinese working in China and Chinese in temporary or longtime diaspora. Engendering China will appeal to a broad academic spectrum, including scholars of Asian studies, critical theory, feminist studies, cultural studies, and policy studies.

Ennobling Japan’s Savage Northeast is the first comprehensive account in English of the discursive life of the Tōhoku region in postwar Japan from 1945 through 2011. The Northeast became the subject of world attention with the March 2011 triple disaster of earthquake, tsunami, and nuclear meltdown. But Tōhoku’s history and significance to emic understandings of Japanese self and nationhood remain poorly understood. When Japan embarked on its quest to modernize in the mid-nineteenth century, historical prejudice, contemporary politics, and economic calculation together led the state to marginalize Tōhoku, creating a “backward” region in both fact and image. After 1945, a group of mostly local intellectuals attempted to overcome this image and rehabilitate the Northeast as a source of new national values. This early postwar Tōhoku recuperation movement has proved to be a critical source for the new Kyoto school’s neoconservative valorization of native Japanese identity, fueling that group’s antimodern, anti-Western discourse since the 1980s.

Nathan Hopson unravels the contested postwar meanings of Tōhoku to reveal the complex and contradictory ways in which that region has been incorporated into Japan’s shifting self-images since World War II.

Robert Hart was one of those empire builders of the Victorian age who had a long and nearly uninterrupted experience in China, from 1854, when as a young Irishman from Belfast he landed in Ningpo, until 1908, when as a man in his seventies he finally retired to England. His years as the Ch’ing government’s Inspector General of the Maritime Customs Service have been copiously recorded in letters to his London agent, beginning in 1868, published as a 2-volume collection, The I. G. in Peking (Harvard, Belknap Press, 1975).

In 1970, a second lode of Hart materials came to light, the 77 volumes of his journals, begun on the day of his arrival in China in 1854 and ending at his departure in 1908, with two short but significant gaps in the first decade where he himself destroyed entries of too personal a nature.

Entering China’s Service presents a complete and annotated transcript of the surviving journals through 1863, alternating with chapters devoted to Hart’s North Ireland background, the China he encountered, the Ch’ing officials who trusted him, and the unfolding of his career. His reactions to the Chinese as well as to his fellow Westerners cast an invaluable light on nineteenth-century China.

This volume brings together studies of Ephesos—a major city in the Greco-Roman period and a primary center for the spread of Christianity into the Western world—by an international array of scholars from the fields of classics, fine arts, history of religion, New Testament, ancient Christianity, and archaeology. The studies were presented at a spring 1994 Harvard Divinity School symposium on Ephesos, focusing on the results of one hundred years of archaeological work at Ephesos by members of the Austrian Archaeological Institute.

The contributors to this volume discuss some of the most interesting and controversial results of recent investigations: the Processional Way of Artemis, the Hadrianic Olympieion and the Church of Mary, the so-called Temple of Domitian, and the heroes Androkolos and Arsinoe.

Since very little about the Austrian excavations at Ephesos has been published in English, this volume should prove useful in introducing the archaeology of this metropolis to a wider readership.

The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.

The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore, and a literary masterpiece.

The seventh volume completes Tulsidas’s grand epic. Ram reunites with his family in Ayodhya and assumes the throne, beginning his long, utopian reign. He also delivers ethical and spiritual teachings to his brothers and subjects. Then, a fascinating narrator—an immortal sage embodied in a lowly crow—reflects on Ram’s life story while recounting how he acquired wisdom, despite setbacks, on his own mystical and devotional quest across aeons.

This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.

The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.

The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore, and a literary masterpiece.

In the sixth volume, Ram and his devoted allies fight the army of Ravan in a climactic battle that ends with the death of the demon king. Ram reunites with Sita, and—after her fidelity is confirmed by the burning of an illusory double—they board a flying palace to return to the city of Ayodhya, where Bharat has been waiting anxiously as his brother Ram’s fourteen-year exile nears its end.

This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.

The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.

The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.

Volume 5 encompasses the story’s three middle episodes—Ram’s meetings with forest sages, his battles with demons, the kidnapping of his wife, his alliance with a race of marvelous monkeys—and climaxes with the god Hanuman’s heroic journey to the island city of Lanka to locate and comfort Sita.

This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.

The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.

The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.

The third volume details the turbulent events surrounding the scheming of Prince Ram’s stepmother, who thwarts his installation on the throne of Avadh. Ram calmly accepts fourteen years of forest exile and begins his journey through the wilderness accompanied by his wife, Sita, and younger brother Lakshman. As they walk the long road, their beauty and serenity bring joy to villagers and sages dwelling in the forest.

This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.

The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.

The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.

The fourth volume turns to the story of Ram’s younger half-brother Bharat. Despite efforts to place him on the throne of Avadh, Bharat refuses, ashamed that Ram has been exiled. In Bharat’s poignant pilgrimage to the forest to beg the true heir to return, Tulsidas draws an unforgettable portrait of devotion and familial love.

This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.

The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.

The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.

This volume presents Tulsidas’s grand introduction to the Ram story, replete with philosophical and theological meditations and tales of gods, sages, and royalty. Here, the stage is set for the advent and divine mission of Ram.

This new translation into free verse conveys the passion and momentum of its inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.

The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.

The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.

In the second volume, prompted by the tyranny of the demon king Ravan, Ram decides to be born on earth. Tulsidas lovingly details Ram’s infancy, childhood, and youthful adventures, the winning of Princess Sita as his bride, and the celebration of their marriage.

This new translation into free verse conveys the passion and momentum of its inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.

A foray into to the complexities of statecraft and leadership in medieval India.

Kamandaki’s Nītisāra, or The Essence of Politics, redefined the field of political thought in early medieval India and became one of the most influential works in the genre across South and Southeast Asia. It was likely written during or shortly after the Gupta Empire (c. 325–550 CE) and enjoyed wide popularity for nearly a millennium.

An elegant introduction to the intricacies of statecraft, The Essence of Politics encompasses virtually all aspects of elite social life, making it indispensable for generals, spies, ministers, and other members of the royal court, especially poets writing about war and conquest. Addressed directly to the king, its lessons range from the finer points of military strategy and economic policy to the moral qualities of effective rulers. Kamandaki anchors political practice in intellectual and spiritual discipline. His model of leadership, based on self-control and personal cultivation, is as relevant today as it was in its own time.

The Sanskrit text, presented here in the Devanagari script, accompanies a new English prose translation.

The Essential Tagore showcases the genius of India’s Rabindranath Tagore, the first Asian Nobel Laureate and possibly the most prolific and diverse serious writer the world has ever known.

Marking the 150th anniversary of Tagore’s birth, this ambitious collection—the largest single volume of his work available in English—attempts to represent his extraordinary achievements in ten genres: poetry, songs, autobiographical works, letters, travel writings, prose, novels, short stories, humorous pieces, and plays. In addition to the newest translations in the modern idiom, it includes a sampling of works originally composed in English, his translations of his own works, three poems omitted from the published version of the English Gitanjali, and examples of his artwork.

Tagore’s writings are notable for their variety and innovation. His Sonar Tari signaled a distinctive turn toward the symbolic in Bengali poetry. “The Lord of Life,” from his collection Chitra, created controversy around his very personal concept of religion. Chokher Bali marked a decisive moment in the history of the Bengali novel because of the way it delved into the minds of men and women. The skits in Vyangakautuk mocked upper-class pretensions. Prose pieces such as “The Problem and the Cure” were lauded by nationalists, who also sang Tagore’s patriotic songs.

Translations for this volume were contributed by Tagore specialists and writers of international stature, including Amitav Ghosh, Amit Chaudhuri, and Sunetra Gupta.

A rare study of labor migration in the Global South, Ethnic Dissent and Empowerment answers essential questions about why nations export and import migrant workers and how the workers protect themselves not only within the system, but by circumventing it altogether.

Since the inception of the noh drama six centuries ago, actors have resisted the notion that noh rests on natural talent alone. Correct performance, they claim, demands adherence to traditions. Yet what constitutes noh’s traditions and who can claim authority over them have been in dispute throughout its history. This book traces how definitions of noh, both as an art and as a profession, have changed over time. The author seeks to show that the definition of noh as an art is inseparable from its definition as a profession.

The aim of this book is to describe how memories of the past become traditions, as well as the role of these traditions in the institutional development of the noh theater from its beginnings in the fourteenth century through the late twentieth century. It focuses on the development of the key traditions that constitute the “ethos of noh,” the ideology that empowered certain groups of actors at the expense of others, and how this ethos fostered noh’s professionalization—its growth from a loose occupation into a closed, regulated vocation. The author argues that the traditions that form the ethos of noh, such as those surrounding masks and manuscripts, are the key traits that define it as an art.

When Portuguese explorers first rounded the Cape of Good Hope and arrived in the subcontinent in the late fifteenth century, Europeans had little direct knowledge of India. The maritime passage opened new opportunities for exchange of goods as well as ideas. Traders were joined by ambassadors, missionaries, soldiers, and scholars from Portugal, England, Holland, France, Italy, and Germany, all hoping to learn about India for reasons as varied as their particular nationalities and professions. In the following centuries they produced a body of knowledge about India that significantly shaped European thought.

Europe’s India tracks Europeans’ changing ideas of India over the entire early modern period. Sanjay Subrahmanyam brings his expertise and erudition to bear in exploring the connection between European representations of India and the fascination with collecting Indian texts and objects that took root in the sixteenth century. European notions of India’s history, geography, politics, and religion were strongly shaped by the manuscripts, paintings, and artifacts—both precious and prosaic—that found their way into Western hands.

Subrahmanyam rejects the opposition between “true” knowledge of India and the self-serving fantasies of European Orientalists. Instead, he shows how knowledge must always be understood in relation to the concrete circumstances of its production. Europe’s India is as much about how the East came to be understood by the West as it is about how India shaped Europe’s ideas concerning art, language, religion, and commerce.