The six countries of the association of southeast asian nations, ASEAN (comprising Brunei, Indonesia, Malaysia, the Philippines, Singapore, and Thailand), together constitute only about 1.5 percent of the world economy. In the East Asian context, they tend to be overshadowed by the larger, more industrialized Northeast Asian NIEs (newly industrializing economies), and the recent extraordinary growth of China. But ASEAN is far more important than its economic share might suggest. First, most of the economies are growing much faster than the rest of the world. This means their share of the world economy is rising. It also means that, unless the good performance is due wholly to luck or good fortune, there must be something about these economies, their organization, and their public policies, that other, poorer performing countries could well emulate. Second, ASEAN is more important according to other yardsticks. Its share of the world's population, 6 percent, is four times its share of the economy. Moreover, most of these economies are outwardlooking in orientation, with the result that the region's trade share is about three times its share of the world economy.

Whether china has changed or remained the same is a question of remarkable longevity in the field of Chinese studies. It is sustained in part by the continuity of certain terms of reference within Chinese culture, from late imperial to contemporary times, together with the maintenance of certain institutions. W. F. J. Jenner has recently identified some of these: the bureaucracy, walls, “dad, mum and the kids,” “severe punishment,” among others (Jenner 1992). In Jenner's analysis, the fact of China being ineluctably Chinese is readily translated into the fact that it has failed the challenge of modernization. The same equation has been made by others: Peyrefitte's “l'empire immobile,” Mabbett's “mirage of modernity,” and Pye's nationalism without modernization all bespeak an understanding of China as not only imprisoned by its past but also, to draw on older views again, as stagnant, mummified, or decaying (Peyrefitte 1993; Mabbett 1985; Pye 1993).

Following the october revolution, the Soviet Union regained majority control over the strategically located Chinese Eastern Railway, which ran through Manchuria, by signing two previously unpublished secret agreements: the first with the Beijing government on May 31, 1924, and the second with Zhang Zuolin's government in Manchuria on September 20, 1924. These secret agreements were signed despite the Soviet government's repeated promise that it would never resort to secret diplomacy. The Soviet Union also renewed control over the Russian-built Chinese Eastern Railway despite a 1919 Soviet manifesto promising that this railway would be turned over to China without compensation. To consolidate Soviet power over this railway, the USSR then signed the January 20, 1925, convention with Japan that recognized Japan's authority over the South Manchurian Railway in return for Japan's acquiescence to full Soviet authority over the Chinese Eastern Railway.

By the 1990s it was a commonplace that Mao-era anti-imperialist nationalism in China was dead. The anti-imperialist perspective had pitted an exploitative foreign imperialism against a courageous Chinese people (Hu 1955). This nationalist understanding of Chinese history was encapsulated in the Great Leap Forward-era film on the Opium War, Lin Zexu, which drew a contrast between patriotic Sanliyuan villagers and traitorous ruling groups in the capital city. If the brave peasants would join with all patriotic Chinese and not fear to die, then, under correct leadership, the foreign capitalists who got rich in making Chinese poor by forcing opium into China would be thrown out. But ruling reactionaries, afraid of popular mobilization, preferred to sell out to the imperialists. As with patriots who had led exploited peasants throughout Chinese history, Mao's Communists would save the nation by providing the correct leadership that would mobilize patriotic Chinese, push imperialists out of China, and thus permit an independent China to prosper with dignity.

The following statement was made by a private taxi driver as I was on my way into the city from the Beijing Capital Airport shortly before the 1991 Chinese New Year's Spring Festival. It raises many of the issues addressed in this article:

I try to stay clear of politics. On New Year's Eve, I'm not going to light fireworks like everyone else, and that's how I'll show that I don't support the government. If I don't set off fireworks, all my neighbors will know that I don't give a damn about this country. I'm just going to sit at home and watch the special New Year's program on TV. They'll have a lot of acrobats, singers, comedians, and minority dances.

The period since the end of the Allied Occupation of Japan has seen a number of attempts to reverse several Occupation policies. Some, such as the revoking of administrative decentralization of education and the police force, have been successful, while others, such as constitutional revision, have not. In general, the period since the 1950s has seen a pattern of conservative social change backed by the Liberal Democratic Party. An area that illustrates this trend is that of language policy, specifically the policy toward script. The partial revision of the immediate postwar script reforms that occurred over a twenty-year period from the mid-1960s to the end of the 1980s, most notably the revision of the 1946 list of recommended characters, is an example of a policy that, while not imposed by the Occupation authorities, had been arrived at during the Occupation and was later reversed to some extent in a conservative direction through direct LDP intervention.

The treatment of thunder and lightning in traditional Chinese writings demonstrates that many modern intellectuals have exaggerated the Neo-Confucian tendencies toward rational explanations and careful classification. The Chinese literati from traditional through modern times accepted as a self-evident fact the notion that thunder rather than lightning was the destructive force in thunderstorms. Moreover, captivated by popular beliefs that linked thunder with divine powers (Hammond 1992), few Chinese scholars were prepared to take the truly modern step of suggesting that thunder and lightning might be examples of natural forces acting randomly. This misunderstanding was compounded by the literati's indifference toward empirical investigation, which meant that they were unable to question the mistaken assumptions underlying this belief.

In his perceptive essays entitledOn History, Fernand Braudel declared that “there is no problem which does not become increasingly complex when actively investigated, growing in scope and depth, endlessly opening up new vistas of work to be done” (University of Chicago Press, 1980, p. 15). These observations are reflected in this masterful study of Donald Lach and Edwin Van Kley as they depict the intricacies of Asian civilization from India to Japan during the seventeenth century. This is a significant contribution to the overall multivolume project that seeks to delineate Europe's formation of the images of Asia from the fifteenth through the eighteenth centuries by examining the literature published at that time. That the more than two thousand pages under review are not the completion, but the next to last step of a work still in progress and so “growing in scope and depth,” assuredly increases the reader's appreciation for this vast enterprise.

Structural upgrading and industrial dynamism in Pacific Asia—initially Japan, then the Asian NIEs (Newly Industrializing Economies: South Korea, Taiwan, Hong Kong, and Singapore) following closely behind, and most recently, ASEAN 4 (Thailand, Malaysia, Indonesia, and the Philippines)—have been unprecedentedly phenomenal. This regional supergrowth in industrial activities has become the center of attention, but the evolving changes in the political systems and societal structures of the Pacific Asian nations have been, no doubt, equally important, although rather subtle and not so dramatic in appearance.