This essay traces the development of China–India studies from the mid-nineteenth century to the present in order to take stock of the field, which has witnessed a surge in publication over the past two decades. The assessment presented here weaves the main shifts in China–India political relations with the emergence of various strands of China–India scholarship, since the two aspects often intersect. The major lacuna in the field, this essay argues, is a framework needed to analyze the complex connections and the pertinent comparisons between China and India. It contends that research on China–India topics should ideally attempt to combine comparative and connective frameworks with analyses that transcend geographic, temporal, and disciplinary boundaries to address this lacuna.

What is the catalytic element that brings about widespread participation in a mass campaign? Is it ideology? Self-interest? Emotional states of fear, hatred, or love? Taking into account the recent proliferation of sound studies approaches to the history of the People's Republic of China, this article explores this question through the sonic experience of the campaign. Previous studies of the soundscapes of the Mao era have focused upon state initiatives of sound-borne propaganda and their role in the transmission of revolutionary ideas. Using a case study of the Hundred Flowers and Anti-Rightist campaigns of 1956–58, I examine the reception of such propaganda with a focus on silence, sound, and voice and their affective qualities. Through the use of diaries, memoirs, contemporary newspapers, and interviews, I explore the extra-linguistic aspects of the campaign to ask what, outside of revolutionary words and emotions, brought the subjects of a campaign from silence to vocal participation.

This essay proposes that “milk kinship,” which upper-class individuals in premodern Japan formed with their milk kin—a menoto (wet nurse) and a menotogo (foster sibling)—occupies the core of an institutionalized erotic fosterage. In this “menoto system,” the surrogate mother's lactating body and erotic-affective labor became the connective tissue to bind two interclass families, creating a symbiosis that fortified the existing sociopolitical power structures. Around the tenth century, many vernacular tales started to feature menoto characters. While a typical menoto is the protagonist's homely, asexual, motherly confidante, her derivative construct—the menotogo of the protagonist—is often cast in an erotic light. In the four texts examined in this essay, menotogo valorize their erotic agencies to benefit their charges through sexual-affective labor or through an indirect method. The latter entails the formation of a “love square” in which two menotogo become lovers and then help their respective charges do the same.

How do we think about migration? This question was the topic of the first installment of the 2019 Tanner Lectures on Human Values, given by the exiled Russian journalist Masha Gessen, at Harvard University. Gessen, who had reported on immigrants, began with a story of a Montenegro man whose family fled to the United States when he was five. Then they told a second story, then a third, followed by fifty-four more stories of individuals’ sorrows, despair, and dreams. Gessen's intent was to bring to life individual migrants, underscoring their diverse experiences. Individuality and complexity matter, because too often, people on the move are reduced to numbers in the news and in the eyes of governments.

The regulation of public space is generative of new approaches to gender nonconformity. In 1968 in Jakarta, the capital of Indonesia, a group of people who identified as wadam—a new term made by combining parts of Indonesian words denoting “femininity” and “masculinity”—made a claim to the city's governor that they had the right to appear in public space. This article illustrates the paradoxical achievement of obtaining recognition on terms constituted through public nuisance regulations governing access to and movement through space. The origins and diffuse effects of recognition achieved by those who identified as wadam and, a decade later, waria facilitated the partial recognition of a status that was legal but nonconforming. This possibility emerged out of city-level innovations and historical conceptualizations of the body in Indonesia. Attending to the way that gender nonconformity was folded into existing methods of codifying space at the scale of the city reflects a broader anxiety over who can enter public space and on what basis. Considering a concern for struggles to contend with nonconformity on spatial grounds at the level of the city encourages an alternative perspective on the emergence of gender and sexual morality as a definitive feature of national belonging in Indonesia and elsewhere.

The purportedly irreconcilable aims of “area studies” versus formal disciplines are a long-standing concern. In reality, their objectives are often inseparable, and approaches that start from and center a region have strongly contributed to theory building within disciplines. Few social scientists have been so productive in building bridges between these competing frames as James C. Scott, as evidenced by his celebrated body of work, his election to the presidency of the Association for Asian Studies, and his receipt of meritorious citations such as the Social Science Research Council's 2020 Albert O. Hirschman Prize, awarded to “scholars who have made outstanding contributions to international, interdisciplinary social science research, theory, and public communication.”

This article develops a feminist reading of the biographical action series featuring Ip Man, the Wing Chun grand master lionized for mentoring Bruce Lee, as a set of culturally inflected practices in order to probe the sociohistorical structure that embeds and overdetermines these productions and allows for new, subversive potentialities. Building upon situated engagement, my analysis traces how the hypermasculine violent yanggang aesthetic tradition takes on new life by reclaiming women's voices in the Ip Man film franchise. I also identify the ways in which this filmic remaking of Ip's life story builds an alternative embodiment that unsettles musculature as the ground of colonialist/nationalist dominance and lays the basis for a new horizon of justice encapsulated by the flexible and elastic “Be Water” sensibility. As human beings are facing the common threat posed by prevailing toxic masculinity, these lessons, I argue, are crucial for us to find a path through the turbulence and build a more peaceful world.

In the early fourth century CE, after the escalation of a series of succession disputes among the imperial Sima clan, the Jin dynasty collapsed and its capital city of Luoyang 洛陽 was destroyed. However, the end of the dynasty did not cause the Sima clan to fall from power entirely. Instead, the Jin dynasty was reestablished in the new capital of Jiankang 建康, the city known today as Nanjing. The earlier incarnation of the Jin would come to be known as the Western Jin dynasty, while the restored Jin dynasty is referred to as the Eastern Jin. The impact of this cataclysm on the inhabitants of Luoyang and the surrounding regions is difficult to quantify, and even harder to understand in more personal terms. We know that many of those who did not perish fled to the southeast, crossing the Yangzi River to resettle in the new capital. Later texts refer to this period as “The disorder of the Yongjia Reign” (Yongjia zhi luan 永嘉之亂). This epithet uses the imperial reign name given to the period between 307 and 313, even though the disasters did not neatly begin and end with those years. Although the Yongjia troubles are addressed throughout surviving historiographic material, there is no work of history dedicated to documenting the ensuing exodus from Luoyang to Jiankang.

“There are districts in which the position of the rural population is that of a man standing permanently up to the neck in water, so that even a ripple is sufficient to drown him.” With this epigraph, invoking the words of economic historian R. H. Tawney, James C. Scott launched The Moral Economy of the Peasant. His pathbreaking second book describes the social and cultural repertoires through which Southeast Asian peasantries struggled in the 1930s to dampen the ripples and torrents of political and economic change, in an effort to keep their heads above water. In the years since its publication, and despite this seemingly delimited focus, The Moral Economy of the Peasant has generated considerable ripples of its own, energizing the waters through which it has moved over the last four decades. A number of excellent reviews have delved deeply into the origins, inspiration, and impact of this work. Building on these, this short essay attempts to grapple with its intellectual energy, to understand something of how The Moral Economy of the Peasant became, and remains, a touchstone within and beyond the interdisciplinary field of Asian studies.

At the turn of the fifth century, a story about a man contesting real estate with a ghost circulated in several different versions in South China. In one of the versions, a young man discovered three lacquer coffins when digging a tomb for his deceased father and had the coffins reburied elsewhere. That night, he dreamed of Lu Su 魯肅 (172–217), the powerful minister in the southern Kingdom of Wu, who angrily announced that he would exact revenge. He also dreamed of his late father, who told him that Lu Su was fighting with him over the gravesite. Later, the young man found copious blood on his father's seating mat.

The study of Theravada Buddhism and gender has often focused on the relationship between men's and women's roles, particularly their differing ability to become fully ordained monks. Yet in Thailand, as in many parts of the world, gender is more complicated than the binary of just men and women. Scholars have noted that what it means to be a man in Thailand is often defined in terms of not being effeminate, gay, or transgender. Drawing on Thai news stories, social media comments, and ethnographic research, I explore how monastic masculinity—the way in which what it means to be an ideal monk informs notions of being an ideal man—is constructed through the assertion that effeminate gay or kathoei (transgender) individuals cannot and should not be ordained. Taking into account such broader social constructions of gender and sexuality is important to better understand the relationship between masculinity and Buddhist monasticism.

This essay draws on the philosophy, principles, and practices animating Global Asias scholarship to consider how this conceptual rubric shifts the ways in which we approach the subjects, objects, methods, and praxes of the academic study of Asia. Structurally dissonant as an epistemological project, Global Asias encourages scholars to acknowledge the institutional designs and disciplinary practices that currently organize and make legible work on Asia and its diasporas while simultaneously highlighting the limits of, and points of noncontact between, the broader infrastructures (including area studies, ethnic studies, diaspora studies, and the disciplines and interdisciplines) under which such work has traditionally been organized. In addition to offering a conceptual topography of Global Asias, this essay proposes three praxis-oriented concepts—relational nonalignment, structural dissonance, and imaginable ageography—that enable Global Asias as a tactical and evolving approach to the study of Asia and its multiple diasporas, one which actively resists the drive toward “critical consolidation” that often results from academic paradigm work.

Undeniably, one of the rare characteristics of James C. Scott's scholarship is that his analytical insights are widely recognized in many fields beyond political science and Asian studies. Scott's contributions to the vast literatures of agrarian and environmental studies, the theory of hegemony and resistance, development studies, postcolonial studies, state formation, and anarchism, to name just a few, are recognized by scholars of diverse disciplines as new standards that challenge widely accepted assumptions and theories and reveal underappreciated aspects and untold narratives of social history—particularly for those who, under normal conditions, do not raise their voice and did not have letters to leave records.

Controlling the physical movement of people was a well-established tradition throughout imperial China. Scholars have argued that the Qin (221–206 BCE) and Han (206 BCE–220 CE) empires required their subjects to register personal information, including their place of residence, with local governments, and both empires exerted strict control over the flows of officials and those who traveled for personal reasons within the territory, mainly through checkpoints and travel documents. Recent studies have also shown that forced resettlement was a common means of mobility regulation. Ancient states, from the Qin to the Mongol empire, achieved their imperial goals through a variety of measures, one of the most important of which was the relocation of subjects and conquered peoples whenever and wherever they saw fit.

Proposals for Global Asias as an emerging field that “bridges” Asian studies and Asian American studies should attend to the residual debris of older understandings of global bridging work. This response explores two motifs for speculating about what bridging work in Global Asias could be: stars, as understood in terms of interimperial constellations, and sandbars, as a metaphor for more local, coalitional, and temporary aggregations.

This essay advances the argument for James C. Scott as a preeminent political ecologist, despite the fact that he has not claimed such a title for himself. While he is variously described as an (errant) political scientist, an (adopted) anthropologist, and a (most of the time) Southeast Asianist, he has not usually been called a card-carrying political ecologist. But in fact, his many works have foreshadowed a number of the topical concerns of political ecologists of Asia, such as his attention to subsistence strategies of peasants, to hegemony and resistance, to state power and simplifications, to anarchism and self-organization, and to ecological transitions and human-nonhuman interactions. The fact that Scott is one of the most-cited theorists in the field of political ecology is further proof of his influence, with authors using Scottian themes to launch critical investigations of how power shapes environmental relations and how politics plays a role in the co-constitution of nature and society.

The Shi Jun sarcophagus (580 CE), a house-shaped stone coffin of a Sogdian immigrant couple, is one of the most important Silk Road discoveries ever made (figure 1). Excavated in Xi'an (Shaanxi Province, China) in 2003, it belongs to a group of sarcophagi created for Sogdian community leaders in sixth-century China that have been uncovered over the course of the past century, primarily in the last two decades. The Shi Jun sarcophagus sets itself apart from the others with an epitaph inscribed in both Chinese and Sogdian. The epitaph recounts the migration of a Sogdian couple from Central Asia to the Chinese heartland. Even more unusual than this inscription is the exterior of the sarcophagus, which is carved with a continuous sequence of narrative reliefs. These represent the deceased's multifaceted journey on the Silk Road.