The industrial sector of China, as of Japan and many other nations, is a “dual” economy. Jobs with radically different labor productivities tend to receive different wages; thus, there are many kinds of labor-capital relations. Some workers perform their duties—often with the aid of machines—on a relatively permanent basis; these people have secure job tenure. Others are marginal workers, “lumpenproletarians” as Marx called them; sometimes they have jobs, sometimes they are unemployed. Often these are seasonal farm workers. They live in factory dormitories when they can obtain temporary positions in the city, and they keep strong ties with the rural villages from which they came.

A sense of grievance over a “lost territory” may come to dominate the internal and external politics of a country. France's mourning over Alsace-Lorraine from 1870 to 1918, West German sensitiveness over the Oder-Neisser line in the 1950s and 60s, the Arab obsession with Israel—all are examples of states and peoples who will not forget the lands that have been torn from them. Pakistan is unique as a country with a sense of bitterness and grievance for territories that have never formed part of its polity. The concern with Kashmir needs no discussion here; it is not difficult to understand why Pakistanis believe they have been wronged. But this major, this massive, grievance leads to the perpetuation of a legend of injustice regarding the frontier line in the Punjab. Pakistanis believe that the Indian occupation of Kashmir was made possible by the allocation of Gurdaspur District to India, which afforded access to the state. Inasmuch as Gurdaspur appeared in the Second Schedule of the Indian Independence Act as part of the territories of the new West Punjab (Pakistan), being a district with a majority—even if a small majority—of Muslim inhabitants, there appears to be no good reason why it should have been given to India under the decision of Sir Cyril Radcliffe.

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.

This work is another of Douglas Barrett's important contributions to the study of South Indian art. Dealing with temple construction and stone sculpture created during the period ca. A.D. 866–1014, this book appears to have been produced as a companion volume to the author's Early Cōla Bronzes (Bombay, 1965). However, the broader scope of Early Cōla Architecture and Sculpture provides an even greater wealth of opinion and information which supplies opportunities for endless conjecture and debate.

This study of the East Asian collections in American libraries in 1975 provides new data on the current status of resources, growth rate, geographical distribution, acquisitions, cataloging, personnel, fiscal support, unit capabilities and cost, use patterns, and services. The analysis is based on information from ninety-three libraries, including twenty-two not previously reported.

Of the collections in this survey, eighty-nine are located in the United States, three in Canada, and one in Mexico. About one-half of them were established before, the other half since, 1960 (Table 1). Sixty-six of the collections are in university and college libraries, six in federal libraries, seven in public libraries, and fourteen in museum and special libraries. The size of the collections varies from a few thousand to as many as over a million volumes—with 11 having over 200,000 volumes; 5 between 100,000 and 200,000 volumes; 43 between 10,000 and 100,000 volumes; and 34 under 10,000 volumes. The incorporation of East Asian materials in branches of public libraries is a new trend, primarily for providing materials in vernacular languages to minority groups in the local community.

In July 1976, slightly more than five years after the collapse of the 1971 insurrection in Sri Lanka (then Ceylon), the protracted series of trials of alleged insurgents wound to a conclusion. Except for the cases of a small number of suspects not in custody, some of whom are probably dead, and a handful of cases the disposition of which was postponed, the complex and painful process of determining guilt and imposing punishments for the armed rebellion had come to an end. The uprising that erupted on 5 April 1971 had been staged by an organization called the Janatha Vimukthi Peramuna QVP), which had been formed five years earlier as a revolutionary movement by a small clique of young dissidents who had broken away from the tiny pro-Peking Communist Party, but which by 1970 had attracted a significant following among rural Sinhalese Buddhist youths.

The long-awaited English-language publication of Maruyama's famous study is a major event for scholars of Tokugawa Japan. Those of us engaged in teaching Toku-gawa intellectual history have often known a malaise and even frustration which this work will ease considerably. Faced with English-language material that is sparse and often of limited usability, communicating the richness or simply a sense of the vitality and development of Tokugawa thought to students who know no Japanese often becomes a problem. This work, however, opens for them the possibility of new levels of sophisticated analysis and discussion.

For over three decades now this seminal work, consisting of three long essays written between 1940 and 1944, has dominated Tokugawa intellectual studies. As the translator, Mikiso Hane, rightly suggests, Maruyama's stature in this field is comparable to the place occupied in Tokugawa thought by the main figure of his work, Ogyū Sorai (1666–1728). Just as Sorai is seen as the “discoverer of politics,” Ma-ruyama can be regarded as the pioneer of intellectual history in Japan, especially of political thought.