Mishima Yukio killed himself on 25 November 1970 at the age of forty-five in the traditional Japanese warrior manner of seppuku after a vain attempt to incite a unit of the Self-Defence Forces to a coup d'état. The event shocked and alarmed not only the Japanese but also people abroad. Many were reminded of the 1936 coup by young army officers, and some, especially abroad, became worried about a possible revival of Japanese militarism. But the jeering by the rank and file troops whom Mishima tried to rouse to action proves that such a possibility is very slight. The Japanese Government, including Mr Nakasone, the Minister of Defence, positively disapproved of Mishima's action. The Prime Minister, Mr Sato, was anxious lest such scandalous behaviour on the part of an eminent writer might tarnish the reputation of the country founded on economic prosperity. Nevertheless, nothing seems farther from the truth than the Prime Minister's statement that Mishima had ‘gone mad’. In every detail Mishima's suicide was an act calculated well in advance. In its political implications it was a challenge to the kind of stability and prosperity of present-day Japan of which the Prime Minister himself is the representative. Mishima detested the progressive or left-wing Japanese intellectuals, but he did not align himself with the Liberal Democratic Party either. Nor was he prepared at all to link with the right-wing organizations, in spite of the ultra-nationalism of his own Shield Society. Ironically enough, Mishima could have agreed with the dissident students of the New Left who played the leading role in the 1968–69 university upheavals.

The First World War changed the pattern of international relations in East Asia. What had previously been another arena for the European power struggle became the cockpit for two regional forces, Japanese expansionism and incipient Chinese nationalism. The confrontation between the two, which was to last for a quarter of a century, began as a most unequal contest. Great power rivalry had enabled China to balance off her enemies and to maintain her status as a sovereign entity. But with Europe distracted, China was helpless, and Japan had a unique opportunity to pursue an independent expansionist policy. Instead of cooperating with England and the other powers in order to get a fair share of the China spoils, after 1914 Japan could make her bid for the grand prize, exclusive access to China's resources. Thus the European powers’ pre-occupation with mutual slaughter exposed China to extreme danger, greater than that which she had faced during the heyday of classical imperialism.1 But Japan was not alone in welcoming the European retreat. Japan’s opportunity was also Sun Yat-sen's opportunity.

The problem of controlling and taxing the countryside is one which has remained with all governments in Asia, or indeed in the whole developing world, up to 1972. Government has inevitably tended to be essentially urban-based, centred on military power-bases, whether they be ‘Pacified Areas’, towns or mud forts, backed by military power normally concentrated in these centres. Outside the towns, however, lived the great mass of the population, and the great mass of the potentially taxable wealth, and it is upon its ability to control the rural areas that the credibility and survival of any régime must ultimately depend. It is perhaps an indication of our preoccupations with the problems of pacification and control in Asian societies that increasing interest is being shown in the patterns of rural control, in systems of traditional deference, which are usually seen as surviving much longer and much more strongly in the countryside than in the towns, and in problems of income distribution through social structures based on land. In such a situation, then, the role of the ‘estates’—of traditional and institutionalized systems of dependence and of control, of systems which were commonly used and hence studied by governments—is one which demands to be considered.

Confrontation with the British during the years 1839 to 1842 jolted the Chinese into a more realistic perception of the wider world. Before the Opium War, the Chinese took little notice of the world beyond the traditional Chinese realm; during the course of the war China's inadequate knowledge of overseas countries proved to be a strategic disadvantage. In the 1840s, knowledge of the wider world was important to China's defense against Western intrusion, and a handful of Chinese scholar-officials who shared this view engaged in the serious study of foreign nations. A small but influential group of Chinese set out to expand China's knowledge of the West; they did so in the belief that this was essential to China's survival. The comprehensive accounts put together by Wei Yüan (1794–1857) and Hsü Chi-yü (1795–1873) and shorter works by other authors suggest the importance of this new perspective in the decade after the Treaty of Nanking.

Looking back at the path of modernization Japan has taken in the last hundred years, one finds the most serious failure to be the lack of development of democratic political theories. In our evaluations of the ‘modernization achievements’ of Japan, this is usually the focal point of disagreement between Western and Japanese scholars. Often in the name of ‘value-free’ political science, Western scholars try their best not to mix the issue of modernization with that of democratization. The failure of democracy in pre-War Japan is usually considered insignificant, though relevant, in the discussion of the success of her modernization. More often the failure is obscured by the presence of some democratic theories and movements during the Meiji and Taisho period. In contrast, Japanese scholars tend to consider modernization and democratization as inseparable. They refuse to accept the so-called ‘objective’ approach of Western scholars, not on the basis of the old Comintern formula of ‘modernization means development toward bourgeois democracy’, but because of their emphasis on the qualitative output of a political system.

In the early summer of 1875 agrarian rioting occurred in the Bombay Deccan. The disturbances began at Supa, a market village in Bhimthari taluka of Poona District, where on 12 May an unruly peasant mob attacked the houses and shops of the local Gujarati moneylenders. ‘The combustible elements were everywhere ready’1 and the riots spread through the poor, eastern regions of Poona and Ahmednagar Districts. The riots were directed entirely at the village sowkars (moneylenders), to whom most of the peasant agriculturists of the area were indebted.

Historians have attached a great deal of importance to Wei Yüan's geopolitical work, the Hai-kuo t'u-chih (The illustrated treatise on the maritime kingdoms), because of its use of Western source materials and its treatment of the West. While its importance as the first major Chinese study of the West should not be minimized, this should not obscure the fact that the Treatise was primarily a reassessment of the history of China's relations with the Asian maritime world, particularly South-east Asia and India.It was as much a rediscovery of China'spast involvement in this tributary sphere as it was a discovery of the West. This paper will attempt to describe the way in which Wei Yuan became involved in the problem of the West and to analyze and describe his view of the traditional Asian maritime world and the implications of Western expansion into this sphere.

In the summer of 1857 British power throughout much of northern India was suddenly and violently subverted. Yet in spite of the fact that the uprising has perhaps commanded more attention than any other single event in Indian history the debate over its nature and causes still rages and 1857 remains a sensitive and highly controversial issue.

To a degree exceptional even in that age of historical recovery and sociological discovery, awareness of the village community was a creation of the later nineteenth century. With due allowance for the contribution of the German historical school, it was—within the English-speaking world—an Anglo-Indian creation. In England, save for a handful of ‘survivals’, the village community was a purely historical phenomenon, studied by historians; but in India it was an omnipresent reality, utilized by revenue officials in assessing and collecting the land revenue. From the efforts of these groups—historians and revenue officials—to comprehend substantially similar institutions two intellectual traditions derived. Originating in complete independence of one another, both traditions converged in the third quarter of the nineteenth century for a brief, intense, period of cross-fertilization—only to separate as totally again. What made their convergence possible was the rising popularity of evolution and ‘comparative method’—which insisted on the essential identity of the defunct English village community and the living Indian village, separate in space and time, but co-existent in the same phase of social evolution. Then disillusion with unilinear evolutionary schemes and the exhaustion of comparative method—its apparent inability to produce any fresh discovery—drove them apart.

Among the characteristic features of local and state politics in modern India are a tendency to reach decisions by consensus procedures and the instability of factional alliances. Thus, Mayer notes that the ‘dislike of an open vote is widespread in rural Indian society’.1 As to the instability of political alliances, Bailey has observed that in Orissa political allegiances are apt to change rapidly and there is a quite bewildering degree of impermanence at the lower levels, a constant stream of new recruits coming in, while others drift away to other bosses or out of the system altogether.2

Three other articles in this issue of Modern Asian Studies endeavour to trace conceptual changes in the years surrounding the Opium War, and particularly those arising out of works appearing in Chinese on world geography and related Western knowledge. One such work, the Hai-kuo t'u-chih (Illustrated Gazetteer of Maritime Nations), has received mixed reviews since its original publication in 1844. Although read in its various editions by many late Ch'ing modernizers, it provoked sharp criticism on its suggested methods of handling foreign affairs and the outdatedness of its materials. Feng Kuei-fen (1809–74), for example, maintained that ‘only one sentence of Wei Yuan is correct: Learn the strong techniques of the barbarians in order to control them.’ Despite such criticism—generally less totally condemnatory than Feng's—this work not only influenced early modernizers in China but also proved popular among Japanese of the Bakumatsu period, illustrative of its importance in studies on initial East Asian reaction to Western in-trusion. The previous paper dealt with the Hai-kuo t'u-chih's perception of European imperialist expansion in South and South-east Asia. This paper will briefly analyze its significance in a different vein, namely through a more intensive examination of its place in the career and thought of its compiler, Wei Yüan (1794-1857). The acknowledgement that he was less typical than illustrative of his times must accompany the choice of Wei Yüan as a subject for study. A number of the scholargentry minority, he belonged to that even smaller group which rose above mediocrity by serious dedication to the political-intellectual roles traditionally accorded that class. He was specifically untypical in his combination of radical views on Confucian orthodoxy, intense concern for domestic administrative problems and finally relatively enlightened perspectives on the new Western presence in China. Though untypical, this very combination of unique qualities suggests Wei's significance. Tracing his relationship to domestic intellectual and political developments will provide a convenient approach to analyzing, again through this one individual example, the actual interplay between Western intrusion and conceptual change in mid-nineteenth-century China.

Japan's victory in the Russo-Japanese War of 1904–05 changed the balance of power in the Far East, and there was a shift from opposition between Japan and Russia to one between Japan and the United States. One result of the new tension between the United States and Japan was the conclusion of a Russo-Japanese Agreement on 30 July 1907. Financial and political difficulties within Russia and Japan also helped to bring about this Agreement.

Four years after the publication of Wei Yuan's Hai-kuo t'u-chih, Hsu Chi-yü (1795–1873), while governor of Fukien, composed the preface to his ten-chüan history-geography of the non-Chinese world. A product of the immediate post-Opium War period, Hsu's Ying-huan chih-lueh (A short account of the maritime circuit, 1848) is another example of Chinese intellectual response to Western intrusion and the challenges of a new era. Indeed, while Hsu and Wei agreed on the fundamental necessity to learn more about the outside world in order to protect China, the tone of their books, the Ying-huan chih-lueh and the Hai-kuo t'u-chih, differed to such an extent that the former came to represent the views of Chinese ‘moderates’, while the latter did likewise for the ‘conservatives’.

L'histoire a légué au Vietnam méridional des particularités économiques, sociales et culturelles qui n'ont cessé de peser sur l'évolution de la nation vietnamienne.

Since the South Korean–Japanese normalization pacts of 1965, the long-sought economic and political cooperation between the two countries is on its way. The pacts planted the seeds of mutual cooperation between the two countries which had been hostile toward each other for more than a half-century, and the South Korean and Japanese leaders have expressed their determination that the future relationship between the two countries would be to each other's advantage.

In 1609, Satsuma, at the southern tip of Kyūshū, conquered Okinawa (then called the Ryūkyū Kingdom). Throughout the subsequent Tokugawa period, Satsuma was said to have kept the Ryūkyūans in a state of virtual slavery by plundering the profits of the lucrative Sino-Ryūkyūan trade and imposing an excessively heavy tribute-tax on the native products. This exploitation of Ryūkyū's trade and native resources was reported to have been one of the important financial resources for Satsuma; and one that made possible Satsuma's vigorous political and military activities in the middle nineteenth century leading to the Meiji Restoration of 1868. In spite of such claims, no study of this topic has been made except those that have been strongly colored by the sympathies of the writer.

Before embarking on an analysis of Indonesia's attempt at democracy, a working definition of this term is required. This is particularly necessary in view of Herbert Feith's contention in his monumental work, The Decline of Constitutional Democracy in Indonesia, that the period of democracy stretched from December 1949 till March 1957.

It is well-known that the French colonial theory of assimilation, even though it could never be carried out completely in practice, implied the development in French colonies of an indigenous élite of people prepared to accept both French culture and a (subordinate) role in the running of the colony. In French Cochinchina, this élite was especially important owing to the circumstances of the conquest, between 1860 and 1867, when most of the Vietnamese scholar-officials who had ruled the area previously, withdrew and refused to co-operate with the Europeans. The French had no choice but to create an élite of their own, and begin to educate it in French ways. The process has been discussed in detail in a recent study by Dr Milton E. Osborne, which takes the story of colonial rule in southern Viet-Nam down to about 1905.1 During the first four decades of the twentieth century, this élite continued to grow and develop, so that by the 1940s it had become the key element in Cochinchinese society so long as colonial rule might last. The purpose of the present article is to examine the composition and role of this elite about the end of the period in which France could take its presence in Indochina for granted.

The increasing use of the new high-yielding varieties of cereal seeds during the past decade has undoubtedly brought about immense agricultural and social progress in the developed world. Contrary to all expectations, however, the application of these technological innovations, commonly known today as the ‘green revolution’, has not resulted in similarly favourable developments in the underdeveloped countries, particularly of South Asia, but rather seems to have shaken the economic foundation of their agricultural populations and given rise to unexpected developments. Some observers still maintain that the very momentum of the green revolution will eventually be strong enough to bring about the gradual transformation of agriculture which is an essential precondition for development. Considering the structure of the prevailing agrarian systems, however, it seems more likely that rather than improving rural conditions such a transformation will primarily benefit the already privileged farmers while bypassing the bulk of the rural people and even reducing their chances of gaining a livelihood in agriculture.

For a little over twenty years the Meiji press demonstrated a remarkable degree of vitality, resilience, and strength of purpose in the face of severely repressive laws of which the most onerous and irksome were those authorizing the government to ban and suspend publications. When, in March 1897, the 26th Century Affair culminated in the passage of revised press laws eliminating that dreaded power, the new freedom was largely the product of leadership which came from the press itself, and particularly from that part of the press often characterized as ‘conservative’, ‘right-wing’, ‘nationalist’ or even ‘ultra-nationalist’.