This article aims to discuss the question of the inculturation of Syriac Christianity in Central Asia, based on archaeological examples including architectural evidence from a particular ethnocultural area: Sogdiana. It questions to what extent the Eastern Syriac Church has become rooted in local culture, thus enabling Christian communities to express their faith in both material and artistic ways. This article is divided into two sections which present a comprehensive study of the medieval sources relevant to the spread and establishment of Christianity in the Central Asian landmass by considering and analyzing existing tangible evidence. In doing so, it provides assessment of comparable evidence, which demonstrates both the “extended” and an “immediate” context in which Eastern Syriac Christianity was accepted, adapted and transformed into a localised expression of Christian faith.

The article surveys the views of Pashtun military-administrative elite on governance in the works of Khushḥāl Khān Khaṫak (d. 1689) and Afżal Khān Khaṫak (d. circa 1740). The texts under discussion pertain to the universal literary genre of “Mirrors for Princes” (naṣīḥat al-mulūk) and include the Khaṫak chieftains’ didactical writings in prose and verse, as well as still poorly studied documents on real politics from Afżal Khān's historiographical compilation “The Ornamented History” (Tārīkh-i muraṣṣaʿ). Rooted in the medieval Persian classics, early modern Pashto “mirrors” are distinguished by local ethnocultural peculiarities which manifest in shifting the very subject from statesmanship to chieftaincy and declaring regulations of the Pashtun unwritten Code of Honour. The study proves that the outlook and behavioural patterns of Pashtun tribal rulers stemmed from a combination, partly eclectic and contradictory, of Islamic precepts, feudal ideologies of the Mughal administrative system, and norms of the Pashtun customary law (Pashtunwali).

Various descriptions of the two Mughal capitals, Agra and Delhi, mention the gates of both royal forts as decorated with the statues of two warriors mounted on elephants. The list of those who had described these sculptures and reconstructed their history includes late-medieval Indian writers, European travellers to the Mughal empire, scholars from the nineteenth century onwards, authors of tourist guides; there is a popular oral narrative on them as well. The most widely spread version attributes the statues to the Rajput warriors who defended Chittor against the Mughal invasion and who were immortalised by the emperor Akbar in a sign of his recognition of their valour. This article is an attempt to ‘investigate’ the controversial story of a Mughal ruler glorifying his sworn enemies and to analyse historical circumstances that could be a background for such a narrative.

This essay in historical anthropology juxtaposes some rice rituals in southern China with their counterparts in the Shan States of Upper Burma. The approach is one of symbological analysis of iconic codes, and it is suggested here that the two sets of rituals, superficially different, may be seen as morphological transforms of a common cultural semantic pattern. This understanding has a bearing on further explorations of the formation of the wider Southeast Asian field.

In a recent survey of modern China, historian Rana Mitter noted: “The war between China and Japan may have been the single most important event to shape twentieth-century China”. This perspective hasn't been around for very long. The relevance of China's War of Resistance against Japan (KangRi zhanzheng) has been revaluated by historians in recent years, a prime example of this being Mitter's book on the subject and the work of Hans van de Ven. For years, the victory of the Chinese Communist Party (CCP) in 1949 was crystallised into a crucial turning point and the Kuomintang (Nationalist Party/KMT) was seen as corrupt and ineffective, as epitomised by Lloyd Eastman's studies. Eastman's verdict is not entirely contradicted by some of the new scholarship, although important revisionist works have led to a reassessment of the KMT state-building efforts, in particular during their pre-war decade in power, the so-called Nanjing decade (1927–1937). Although the ‘rediscovery’ of the war came later in the English-language than it did in Chinese, it is undeniable that recent years have seen a growing interest in the period, both in academia and in popular culture. The three monographs under review here are, in many ways, illustrative of the best new research on the conflict. They provide comprehensive insight on the impact of the war on the Nationalists' state-building efforts in fiscal policy, propaganda, and justice. All are first monographs, springing from meticulous doctoral and post-doctoral research anchored on a plethora of new primary sources. They make important contributions to our understanding of the impact of the war in China, as well as to economic history, media studies, and legal history more broadly.

It has been claimed that the ninth-century shipwreck found near the island of Belitung, Indonesia, is that of an Arabian ship. The evidence for this is examined in detail, and found to be less than convincing. The identifications of samples of wood from the wreck are shown to be unreliable at species level. The construction technique of the ship appears to resemble that of the eastern Indian Ocean, not the western Indian Ocean. Various items from the wreck connect it with Southeast Asia: a piloncito coin probably came from Java. Very little from the ship suggests any link at all with the western Indian Ocean. Overall, the strongest probability is that the ship was built in Southeast Asia.

In 1926 Zhou Xicheng, Governor of Guizhou, China, obtained a new car from an American Motor Company, the first car ever to find its way to this remote Chinese province. Road construction in Guizhou was well underway when the American engineer O. J. Todd, a member of the China International Famine Relief Committee, was invited that year to assist in its continued development. Governor Zhou had his own methods for the speedy and effective building of roads and recruited local people, the army, and even large teams of school children to assist in construction. It is likely that his work methods had taken their inspiration from Sun Yat-sen's plans as outlined in his book The International Development of China of 1920; plans that Sun Yat-sen further promoted in the writing of a letter to Henry Ford in which he requested the industrialist's assistance in the improvement of the motor industry in China. In 1928, in an effort to commemorate his own role in China's road construction projects, Zhou Xicheng had a coin struck. Instead of showing an image of his own head or that of another luminary such as Sun Yat-sen or Yuan Shikai - as had been common with coins of the first decades of the twentieth-century - this one yuan silver coin shows an image of his beloved motor car.

In premodern monsoon Asia, the legal worlds of major and minor traditions formed a cosmopolis of laws which expanded chronologically and geographically. Without necessarily replacing one another, they all coexisted in a larger domain with fluctuating influences over time and place. In this legal cosmopolis, each tradition had its own aggregation of diverse juridical, linguistic and contextual variants. In South and Southeast Asia, Islam has accordingly formed its own cosmopolis of law by incorporating a network of different juridical texts, institutions, jurists and scholars and by the meaningful use of these variants through shared vocabularies and languages. Focusing on the Shāfiʿī School of Islamic law and its major proponents in Malay and Arabic textual productions, this article argues that the intentional choice of a lingua franca contributed to the wider reception and longer sustainability of this particular legal school. The Arabic and Malay microcosmoi thus strengthened the larger cosmopolis of Islamic law through transregional and translinguistic exchanges across legal, cultural and continental borders.

The ‘discovery’ of early Chinese, and its subsequent reconstruction, have allowed the modern linguist to reach a wide range of firm conclusions about the Chinese language and its position within the Tibeto-Burman family. Reverend Joseph Edkins (1823–1905) should be credited with initial work on early Chinese as the ancestor language of the various Sinitic languages, and with its first partial reconstruction. This article is an attempt to supply at least a first historical guide for those interested in obtaining a better understanding of the implicit discovery of Sinitic and the first reconstructions of early Chinese.

The fort of Ahmadnagar is important in the Sultanate history of the Deccan. There is no published epigraphic evidence regarding its construction. This notice concerns an inscription that has hitherto gone unnoticed, and which mentions the rebuilding of the fort in stone.

Most information concerning relations between Spain and China in the context of the early colonial Philippines comes from Spanish sources. In this paper we present a contribution from the Chinese. Soon after the Spaniards started settling Manila, the number of Chinese there started increasing rapidly. Relations between Chinese and Spanish were always fraught and the only protectors the Chinese had were the Dominican priests who ministered to them. In desperation they wrote a letter in Chinese to King Philip II, which was “translated” into Spanish. We do not know of any other letter document conceived in Chinese being sent to a king in this period. We present the powerful letter in English translation.