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From the essential chronicler of the world economy, a portrait of the Great Powers in transition.

The world’s two great economic powers are on opposite trajectories. In the United States, decades of neoliberal policies produced a small class of rich elites and gutted the middle class. In China, the same global forces have created a massive new upper class. The result is the greatest reshuffling of global incomes since the Industrial Revolution—a dramatic shakeup of each country’s political order. As the two powers retreat from one another, the implications for their futures, and for the world economy, are uncertain.

In The Great Global Transformation, acclaimed economist Branko Milanovic draws on original research to chart how these seismic shifts will shape the next century of the global economy. As both the US and China retreat into protectionism, Milanovic shows how a new and multipolar world order will follow—and how rising nationalism will have dramatically different effects on the two countries. And he shows us the fight ahead: as plutocracy returns, global war threatens, and a new system silently shapes our nations, driving populist discontent to the breaking point.

A worthy successor to Capitalism, Alone and his other landmark works, Milanovic’s new book announces the arrival of a new era he terms “national market liberalism,” in which liberalism survives in domestic economies, but not necessarily in the social arena. The Great Global Transformation is Milanovic’s indispensable account of the new twenty-first century now underway.
 

With a keen attention to how culture and elite conflict shape politics, The Great Separation upends deterministic understandings of the Chinese Cultural Revolution and the market reforms that followed. This ambitious posthumous volume by sociologist Xiaohong Xu turns the existing scholarship on China’s “neoliberalism” on its head by demonstrating that the effort to separate mass politics from economic policy had its origins well before the Reform and Opening-up era. 

Over the course of the Cultural Revolution, unfolding factional dynamics and interpretive struggles enabled Chairman Mao and his radical colleagues to mobilize workers to advance their own political goals while neutralizing the masses’ economic demands, symbolically separating the political from the economic. This set the stage for a more thoroughgoing depoliticization of the economy after 1989, when China faced challenges from students and workers whose economic grievances had rapidly morphed into political demands for democracy. The result was what Xu calls ordoeconomism: an ideology that valorizes economic development, rejects mass politics, and views the state as the apolitical guardian of the economy. As Xu demonstrates, while ordoeconomism may share some affinities with neoliberalism, it is a distinctively Chinese approach that must be understood on its own terms.

In the fall of 1932, University of Michigan naturalist Walter N. Koelz traveled to northwest India to lead a scientific collecting expedition in the rugged Himalayan regions of Western Tibet. Some eighteen months later he returned to the United States with a remarkable collection of biological specimens and an array of objects—Buddhist paintings, ritual objects, textiles, and household goods—acquired from monasteries, households, and merchants. This book presents the diary entries Koelz wrote at the end of each day throughout his expedition, recounting in detail each day’s travels, bookended by a chapter contextualizing his acquisition of sacred Buddhist objects and an appendix that presents previously unpublished thangka paintings that he collected.

Yun Wen uses the Huawei story as a microcosm to understand China's evolving digital economy and the global rise of the nation's corporate power. Rejecting the idea of the transnational corporation as a static institution, she explains Huawei's formation and restructuring as a historical process replete with contradictions and complex consequences. She places Huawei within the international political economic framework to capture the dynamics of power structure and social relations underlying corporate China's globalization. As she explores the contradictions of Huawei's development, she also shows the ICT firm's complicated interactions with other political-economic forces.

Comprehensive and timely, The Huawei Model offers an essential analysis of China's dynamic development of digital economy and the global technology powerhouse at its core.

Read the legendary Chinese classic that inspired the hit game Black Myth: Wukong!

Read the legendary Chinese classic that inspired the hit game Black Myth: Wukong!

Read the legendary Chinese classic that inspired the hit game Black Myth: Wukong!

Read the legendary Chinese classic that inspired the hit game Black Myth: Wukong!

Delving into three hundred years of Chinese literature, from the mid-sixteenth century to the mid-nineteenth, The Libertine’s Friend uncovers the complex and fascinating history of male homosexual and homosocial relations in the late imperial era. Drawing particularly on overlooked works of pornographic fiction, Giovanni Vitiello offers a frank exploration of the importance of same-sex love and eroticism to the evolution of masculinity in China.

Vitiello’s story unfolds chronologically, beginning with the earliest sources on homoeroticism in pre-imperial China and concluding with a look at developments in the twentieth century. Along the way, he identifies a number of recurring characters—for example, the libertine scholar, the chivalric hero, and the lustful monk—and sheds light on a set of key issues, including the social and legal boundaries that regulated sex between men, the rise of male prostitution, and the aesthetics of male beauty. Drawing on this trove of material, Vitiello presents a historical outline of changing notions of male homosexuality in China, revealing the integral part that same-sex desire has played in its culture.

This book examines how Western traders, missionaries, officials, and imperial powers encountered, interpreted, and attempted to influence India and China, highlighting the cultural misunderstandings and unequal power dynamics that shaped East-West relations.

The Chinese Communist Party has long depended on ideology to set the agenda, communicate its priorities, and legitimize its rule. The Pliant Public argues that for Chinese citizens, however, ideology is in short supply. Surveys show that public opinion is depolarized. Ordinary people have little sense of what ideological labels like “left” and “right” mean, and most of the people who put themselves on the right have the scale backwards. Since a depolarized public is ill-equipped to check the state, China’s leaders can make massive changes to government policy without triggering much backlash. 

But depolarization does not always strengthen the state. When citizens lack clear ideological commitments, it is easier for them to set aside their differences. If China’s leaders lost their performance legitimacy, then depolarization could facilitate a broader challenge to party rule.

Examines the transformation of vernacular knowledge during a pivotal period of modern Chinese history, 1894 to 1954.
 
What did common readers read in the midst of the revolutions that punctuated China’s long Republic (1894–1954)? How did they manage the often-unprecedented challenges of the era? What did they know and how did they know it?
 
In The Politics of Common Reading, Joan Judge traces the unfolding of a consequential politics of accommodation that engaged commoners as knowers rather than as an unenlightened mass. A response to the institutional failures of the era, this politics was enacted through an informal knowledge infrastructure comprised of low-budget publishers, rustic bookstalls, and a piecemeal national network. As yet unstudied, this infrastructure produced and circulated up to ten times the number of books as official, mainstream channels.
 
A corpus of some five hundred of these cheap collections of recipes and techniques serves as the basis for this book. Judge focuses on four challenges common readers faced: how to cure an opium addiction, avoid an electric shock, prevent a cholera infection, and graft a plant. She further draws on government, archival, periodical, and fiction materials in devising composites of individual common readers so that we can better know them: details of the crises they faced, the remedies they tried, and the knowledge they relied on as they decocted cures and applied technologies. She argues that the acts of conciliation and assemblage these readers engaged in shaped the broader epistemic terrain from which historical change was actualized in China’s century of revolution.

In July 1999, a mere seven years after the founding of the religious movement known as the Falun Gong, the Chinese government banned it. Falun Gong is still active in other countries, and its suppression has become a primary concern of human rights activists and is regularly discussed in dealings between the Chinese government and its Western counterparts. But while much has been written on Falun Gong’s relation to political issues, no one has analyzed in depth what its practitioners actually believe and do.

Recent events—from strife in Tibet and the rapid growth of Christianity in China to the spectacular expansion of Chinese Buddhist organizations around the globe—vividly demonstrate that one cannot understand the modern Chinese world without attending closely to the question of religion. The Religious Question in Modern China highlights parallels and contrasts between historical events, political regimes, and cultural movements to explore how religion has challenged and responded to secular Chinese modernity, from 1898 to the present.

Vincent Goossaert and David A. Palmer piece together the puzzle of religion in China not by looking separately at different religions in different contexts, but by writing a unified story of how religion has shaped, and in turn been shaped by, modern Chinese society. From Chinese medicine and the martial arts to communal temple cults and revivalist redemptive societies, the authors demonstrate that from the nineteenth century onward, as the Chinese state shifted, the religious landscape consistently resurfaced in a bewildering variety of old and new forms. The Religious Question in Modern China integrates historical, anthropological, and sociological perspectives in a comprehensive overview of China’s religious history that is certain to become an indispensible reference for specialists and students alike.