By what standards should we judge works of art from another culture or era? We are generally used to the idea that understanding the meaning of an image requires consideration of its distinctive context—literary, religious, social, and so on. Evaluating the quality of a work of art is another specific case of this broad dilemma of understanding. Do we evaluate good and bad images by the “proper” criteria and in the way that is appropriate to them?

Lu Xun, a lifelong translator dedicated to introducing foreign thought, “searched for new voices from alien lands” to reinvigorate indigenous culture. Yet, his attitude toward cultural exchange was an ambivalent one. Among the questions that preoccupied him: How are foreign discourses, technologies, and knowledge appropriated and disseminated? Do they enable new frameworks for understanding the self and the world and forward an emancipatory agenda? Or legitimize systems of oppression? While Lu Xun's essays and short stories largely affirm the latter, “Mr. Fujino” imagines a paradigm of relationality that goes beyond the limits of nationalist and colonial discourse. The sentimental account mythologizing his friendship with his Japanese anatomy teacher—one that draws on Confucian notions of benevolence and reciprocity—and, in turn, the positive sentiments and cross-cultural encounters the story has generated, reflects, and in a certain sense, enacts, Lu Xun's more sanguine visions of the transformative possibilities of cultural exchange.

Korean shantytowns existed in every large Japanese city from the postwar years through the late 1960s. Japanese people recall them as secluded, dirty, impoverished, and dangerous. To many scholars, their existence confirms the transwar continuity of Japanese oppression of underclass ethnic minorities. But zainichi Koreans who grew up in such slums, which they called tongne, offer inspirational stories and fond memories of living there. This article sheds light on Koreans’ postwar experiences by discussing the important sociopolitical functions of the tongne and their continuing symbolism among the zainichi population. Viewing the tongne as zainichi's postliberation place of origin and paying attention to the reproduction of its meanings in hakkyo (schools) helps us understand the uneven terrain of power relationships in zainichi society, including why the Chongryun exercised great cultural power at least until the 1970s.

Previously unexamined written, visual, and performative channels of communication between central government officials and local Buddhist monks call for a nuanced understanding of sociopolitical connections between the capital and the provinces of late Chosŏn Korea (1392–1910). Via a multidisciplinary approach, this article addresses the patronage of three shrines dedicated to meritorious Buddhist monk-generals and martyrs who fought during the Japanese invasions (1592–98). Male and female members of the central elite supported the construction of the shrines in order to advance their respective political ambitions. Discontented with court factionalism, the central elite wielded their support of the shrines as a shaming device against their opponents and/or corrupt officials, while Buddhist monks sought to gain social recognition and enhance their respective monastery's political caché by maintaining the shrines, and by performing Confucian commemoration rituals with royal support.

The first volume of the Tsinghua University Warring States bamboo-strip manuscripts contains a text with passages that match medieval quotations of a text referred to as Cheng Wu 程寤 or Awakening at Cheng, which in turn is said to be a lost chapter of the Yi Zhou Shu 逸周書 or Leftover Zhou Documents. The passages concern one of Chinese literature's earliest interpretations of a dream, and were quoted in medieval encyclopedias in their sections on dreams. This article discusses the significance of this discovery both for Chinese textual history and for the interpretation of this particular dream. In particular, it shows that trees seen in the dream predict the Zhou conquest of Shang, and the subsequent Shang acquiescence to Zhou rule. It also notes that this discovery simultaneously confirms the antiquity of this text, but also calls into question the dominant traditional interpretation of the dream.

It can be argued that full assimilation of Chinese immigrants into an alien society has proceeded longer and on a larger scale in Thailand than anywhere else. It was Chinese potters who built the first kilns at Sukhothai and Sawankhalok; Thai tradition says that King Ram Kamhaeng, who threw off Khmer domination and invented the Thai script, personally went to China to bring back five hundred artisans. And Chinese traders at Ayutthaya contributed decisively toward its becoming very large and very rich. Then, and later at Thonburi and Bangkok, Chinese skill and labor were crucial; successful immigrants were given great responsibilities and corresponding rewards as servants of the throne, and at all levels of the social scale were welcomed as husbands and sons-in-law. Though greatly altered by modern nationalisms on both sides, the mutual openness of Thai and Chinese has persisted, perhaps more strongly than contemporary observers have appreciated.

In its most general sense, social change involves change in the normative order of a society. Some would say that this necessarily involves a change in the patterns by which wealth is distributed. Others look for basic ideological shifts. Still others seek basic changes in the organizational modes by which functions are fulfilled. In each of these approaches, change involves mobility for some portion of the population. The means by which upward mobility is achieved often indicate the outlines of emerging social structures. Pursuit of mobility in a changing social order has entrepreneurial aspects because entrepreneurship involves the creative manipulation of existing relationships in unprecedented (non-normative) ventures. As such, it always proceeds in a normative limbo, relying on conventional expectations to support the unexpected. This study reports on a type of entrepreneurial career crafted in part from two seemingly divergent normative orders. It partakes of resources in the caste and the legal systems in India to produce an, as yet, nonroutinized pattern of personal mobility which, since its occurrence is widespread in urban centers, may be the basis for the formattion of a new class with considerable political and economic significance in the emerging Indian social structure.

In general, readers, commentators, translators, and reviewers are bound to see shadows of themselves or of their own concerns in a poem. A poem is, in fact, a “patch” between desire and reality. Like a dream, a poem can be viewed as “reality encoded” (Skura 1981, 126). The issue is not what is actually on the page, what critic Harold Bloom calls the “manifest text” (Bloom 1987, 3). The poem is really what exists in that misty place between “writing” and “reading,” the “latent text,” the poem that lives in symbol or emblem. Though a poem certainly has a static life on a page, the actual events of reading, interpretation, and commentary are what give a poem a vital historical life. We are fortunate that over a millennium and a half of Sanskrit scholarship has yielded up to us actual records of historical moments of reading. And, since these recorded “moments” have become traditionally attached to various types of printed text, many of these commentaries have become as vital as the text itself. In some instances they have even superseded the text, as is true, I believe, in the case of Abhinavagupta's commentary on Ānandavardhana's Dhvanyāloka.

The development of Chinese family law in Malaysia and Singapore provides an interesting case study of an attempt to fuse elements of two disparate legal systems in a foreign social climate. The present court system of Malaysia and Singapore and the adjective law are based in large part upon principles of English common law, while the substantive family law applied to the Chinese people is in part a reflection of “traditional” Chinese law. These diverse legal orders function in a social setting which, although substantially influenced by Chinese tradition, is nevertheless a distinct environment, and which, on the other hand, certainly bears little resemblance to the native habitat of the common law.

The profound impact of the civil service examinations upon students' lives marks one of the most important developments in Sung education. During the Sung, the whole process of education gradually became geared to the purpose and demands of the examinations; the new important role of the examinations in the recruitment of government officials in turn resulted in the transformation of Chinese society.