Students of Chinese society should devote more attention to urban Taiwan, for several reasons. First, whatever the relative significance of Taiwan and Communist China in the world, Taiwanese social life can at least be studied at first hand over a protracted period, and with relatively little interference. The events on the China mainland since 1950 are often described as “the most large scale experiment in social change in world history.” Yet these events cannot be studied in the way social scientists prefer to do their research. Moreover, the most dramatic social events do not necessarily make the most important sociological problems; important breakthroughs in any science often come from the study of very mundane phenomena. Second, Taiwan is now, with Japan, Singapore and Malayasia, the most industrialized and economically developed of Asian countries. Urban Taiwanese are strategically significant in this context. Since Taiwan as a whole is becoming ever more urbanized and industrialized, knowledge of social life in metropolitan Taiwan today may provide the best clues as to the patterns toward which Taiwan as a whole will tend in the future. Third, Japanese sources describe many aspects of social structure in urban Taiwan a half century or more ago, and thereby provide comparative data on change over time in urban Taiwan. Such data have been little utilized thus far.

In Marathi literature, the issue of obscenity is more alive today than it ever has been during the last sixty years. Several new novels and short stories have been criticized during the last few years by the so-called defenders of morality as obscene, raw, or sexual. Both readers and critics are divided on this issue, and as more such novels and short stories are being published every year, many by prominent young writers, the reactions get more and more mixed. This new fictional writing is an attempt at depicting what may, within the context of Indian culture, be called unconventional themes, such as slum life, deviant behavior, and physical love.

“Your honors, in this venue, I announce my separation from the United States … both in military, but economics also,” said Philippine president Rodrigo Duterte to a burst of applause from an audience of officials in Beijing's Great Hall of the People, the symbolic seat of China's ruling Communist Party. At the Philippine-Chinese trade forum that same day, October 20, 2016, Duterte opened his speech by asking, “What is really wrong with an American character?” Americans are, he continued, “loud, sometimes rowdy, and they have this volume of their voice … not adjusted to civility…. They are the more forward commanding voice befitting obedience.” Evoking some deep Filipino racialist tropes, Duterte then mocked the flat, nasal American accent and rued the time he was questioned at the Los Angeles airport by a “Black” officer with a “black” uniform, “black shoes,” and a “black” gun. Moving from rhetoric to substance, Duterte quietly capitulated to Beijing's relentless pressure for bilateral talks to settle the dispute over the South China Sea, virtually abrogating Manila's recent slam-dunk win on that issue before an international court (Demick and Wilson 2016; DU30 News 2016).