In Laos—one of the few remaining ‘officially’ socialist countries—Buddhism was abolished as a state religion after the revolution in 1975. However, since the 1990s the communist government has been increasingly using its patronage of Buddhism to gain legitimacy. With reference to the divine sources of power in Theravāda Buddhism, this article explores the extent to which modern Lao state socialism is still imbued with pre-revolutionary patterns of Buddhist kingship and statecraft. The analysis will focus especially on ritual patronage of a Buddhist relic shrine and on the recent inauguration of statues of deceased kings in the Lao capital, Vientiane. With reference to the ritual animation of ‘opening the eyes’ of the statues, and with regard to theories exploring the agency of objects, I argue that the Lao palladium has to be understood as being made up of ‘living’ entities. Finally, the article explores to what extent the control, worship, and creation of statues and relics today are still essential for the legitimacy of rule in the Lao People's Democratic Republic.

Using new archival materials, internal publications, and gazetteers as its sources, this article studies the conduct of disaster governance in Tianjin city during the Great Leap Forward famine from 1958–1962. The city was organizationally well able to implement disaster relief efforts, and early on it took a number of measures to control and mitigate the food crisis that began in the city in early 1959. However, Maoist campaign-based disaster management could not work well when other campaigns were prioritized in its stead. Lacking central sanction for a major disaster relief effort, city leaders resorted to strategies that prioritized its residents over suburban peasants and outsiders. The city actively sought resources from outside while trying to prevent their outward flows. The city's own production of vegetables must not be overlooked as one of the reasons for better survival rates among urban residents, but even this policy was hampered by other Great Leap Forward initiatives. In the case of Tianjin, urban disaster governance of the famine was inward-looking and, at the same time, constrained and reliant on the central government.

When we think about the history of the international refugee regime, why is it that—with a few carefully delineated exceptions—there were no non-European ‘refugees’ until the 1950s? This article offers a critical examination of existing scholarship on the history of the international refugee regime and suggests some alternative pathways for future research. The article has three broad objectives. The first is to propose an outline for an alternative history of the international refugee regime, one in which the non-European and colonial worlds are not invisible or peripheral but rather central to the main narrative. The second is to ask what place Chinese migrants might occupy in such an alternative history of human displacement, stretching over the course of the twentieth century. Finally, this article tries to show that the period from 1945 to the early 1960s was an especially critical one in the history of the international refugee regime, one in which refugee movements both out of and into the People's Republic of China were critical in generating the kinds of tensions and contradictions that emerged when the international refugee regime was transposed from Europe onto colonial and post-colonial Asia.

This article examines the ‘greening’ of Hong Kong in the late nineteenth and early twentieth centuries, with an emphasis on the afforestation of the colony's ‘barren’ mountainsides from the 1880s. To date, histories of Hong Kong have tended to focus on the colonial state's urban interventions, particularly on the draconian measures it took to ‘sanitize’ Chinese districts. In contrast, this article connects Hong Kong's urban development with the history of green space and the cultivation of ‘nature’. While the state sought to transform the ‘barren rock’ into a visible correlate of the colony's aspiring status as an imperial hub in Asia, the promotion of hygiene and health provided a further rationale for tree-planting. The article argues that colonial Hong Kong provides insights into the ‘tropicalization of modernity’ and the constitutive processes by which colonial power was naturalized and legitimated through planning practices that extended from the urban to the natural. A study of Hong Kong's afforestation underscores the importance of the natural environment as a ‘contact zone’ between colonial and ‘native’ cultures; it also reveals the extent to which the equation of a ‘green’ landscape with economic (re)production and colonial order, functioned as a critical trope for framing race and labour.

This paper examines the key modern infrastructure of telecommunications in early Republican China, through the eyes of a Japanese, Nakayama Ryûji, who served as a telecommunications adviser to the Chinese government from 1913 to 1928. Nakayama's numerous reports and recommendations to his Chinese employer and frequent confidential dispatches to the Japanese government, when read together, constitute a fascinating prism. They not only reveal problems as well as the potential in China's telecommunications sector, they also highlight Japan's efforts to compete with other foreign actors in China through the provision of Japanese equipment, expertise, and loans. While Nakayama strove to shape China's telecommunications development in ways that would, in his view, benefit both China and Japan, his efforts were often undercut by the aggressive actions of the Japanese government in China, such as the infamous Twenty-One Demands. Though promising at first, Japan's influence on China's modernization in the early Republican era came to be more limited, especially when compared with the final decade of the Qing Dynasty. Ultimately, what can be seen through this Japanese prism confirms that the development of an information infrastructure in modern China, as elsewhere, was as much shaped by technological and economic forces as it was influenced by political and diplomatic factors.

This paper argues that Indian farmers’ suicides may fruitfully be described as public deaths. Based on ethnographic fieldwork in the South Indian district of Wayanad (Kerala), it shows that farmers’ suicides become ‘public deaths’ only via the enumerative and statistical practices of the Indian state and their scandalization in the media. The political nature of suicide as public death thus depends entirely on suicide rates and their production by the state itself. But the power of representations complicates the ethnographic critique of statistical knowledge about suicide. In a context like Wayanad, which had been declared a suicide-prone district by the Indian state, public representations of suicides have taken on a life of their own; statistical categories and the media interpretations of these statistics have had a curious feedback—mediated by development encounters—onto the situated meanings of individual suicides. Local interpretations of individual suicides mostly commented on personal failures of the suicide and on the perils of speculative smallholder agriculture. Ethnography of farmers’ suicide based on case studies alone, however, would soon encounter limitations equally grave as the limitations of statistical analysis. Not only is the meaning of suicide (intentions, causes, motives) at the actor level off limits for ethnography, but in addition to that the (public) meaning of suicide is co-determined by state practice including statistical accounting.

Scholars have portrayed the 1963 ‘Buddhist crisis’ in South Vietnam as a struggle for religious freedom, as a political conspiracy, or as a manifestation of ancient religious beliefs and practices. This paper, in contrast, argues that the crisis emerged from a clash of modernizing visions. The Buddhist-led protests that took place in South Vietnam in 1963 were linked to the Vietnamese Buddhist revival, a nationalist reform movement that began during the early twentieth century. The protests also reflected growing Buddhist anxieties about the Ngo Dinh Diem government's nation-building agenda for South Vietnam. By the time the crisis began, Buddhist leaders had concluded that this agenda (which Diem referred to as the ‘Personalist Revolution’) was incompatible with their plans to realize Vietnam's destiny as a ‘Buddhist nation’. In addition to reinterpreting the origins of the crisis, this paper examines how the course of events was shaped by the personalities and agendas of particular Buddhist and government leaders, and especially by fierce rivalries among members of Diem's family. These internal tensions help to explain the failure of attempts to end the crisis through negotiations, as well as Diem's decision to crush the movement by force in August 1963.

This article analyses how, at the time of the Japanese military expansion across Asia in the 1930s and 1940s, the category of ‘Burma Chinese’ and notions of ‘Chineseness’ acquired meaning through the movement across Chinese and Indian borders of residents of Burma identified as Chinese. Focusing on the terminology utilized by various reporting organizations to refer to evacuees, refugees or returnees, this article asks what we can learn from bureaucratic exchanges and practices of documentation about the wartime migration of Burma Chinese. I argue that a shared racial logic of territorialization operates across divergent sets of correspondence concerned with the repatriation of Burma Chinese to Burma. Multiple acts of iteration and practical implementation of categories naturalized this racial logic with respect to Burma Chinese in the latter half of the 1940s. Understanding how the work of repatriating Burma Chinese rested upon a shared racial logic is important because the regulation of Asian wartime migration was foundational to the emerging international refugee regime and post-Second World War world order.

Trần Hưng Đạo (1228–1300), the Vietnamese general who led troops to hold off Mongol invasions in the thirteenth century, is honoured across Vietnam today as a hero of the nation (anh hùng dân tộc). This ubiquitous representation has, however, come about only recently, having been crafted in the twentieth century. Prior to that time, Trần Hưng Đạo was honoured in other ways. This article will examine precisely how it is that Trần Hưng Đạo was represented and remembered in various works—from official histories to spirit writing texts—between the fifteenth and twentieth centuries. It will trace the transformations in these representations over time and argue that it was only in the early twentieth century that Trần Hưng Đạo began to be represented as a national hero. In its coverage of the transformations in Trần Hưng Đạo's representation, this article will demonstrate how modern nationalist ideas emerged in Vietnam in the early twentieth century.

Tirthankar Roy's recent synthesis on the economic history of early modern India claims to provide a new, overarching narrative placing this period within the broader sweep of the history of what Roy defines as ‘capitalism’ in India in the very long term. This article provides a detailed critique of Roy's monograph, suggesting that it suffers from some serious methodological deficits, arising not least from a future-oriented paradigm that imposes anachronistic concepts on this period, including the very notion of ‘India’. Furthermore, Roy's view of the economy as being fundamentally driven forward by the rise of a coastal polity, expanding inwards from Bombay, Madras, and Calcutta, sits awkwardly with his repeated claim that colonialism was of little significance for Indian economic history. Finally, this article suggests that this period might be more fruitfully approached not only by abandoning the telos of what we know of India's future, but also by adopting both regionally focused and comparative approaches, turning away from long-distance trade as the primary lens through which to view the economy, and instead examining endogenous factors in the economies of individual regions and enriching our understanding of them by reference to studies of other world regions with comparable patterns of development in the same period. More nuanced ways of approaching economic change in the very long run, including the importance of developments in modes of consumption and market- and profit-oriented economic behaviour, are suggested as a better means of understanding both the economies of the late pre-colonial centuries in the Indian subcontinent and the development of capitalism, which should also be understood in a more specific manner than Roy allows.

The Great Qing Imperial Post Office was set up in 1896, soon after the First Sino-Japanese War. It provided the first national postal service for the general public in the whole of Chinese history, and was a symbol of China's increasing engagement with the rest of the globe. Much of the preparation for the launch was carried out by the high-ranking foreign staff of the Chinese Maritime Customs Service, an influential institution established after the first Opium War.

With a mission to promote modernization and project Qing power, the Imperial Post Office was established with a centrally controlled set of unified methods and procedures, and its success was rooted in integration with the new railway network, a strategy at the heart of its ambitious plans for expansion. This article explores the history of this postal expansion through railways, the use of which allowed its creators to plan networks in an integrated way—from urban centres on the coasts and great rivers through to China's interior.

In the late nineteenth and early twentieth centuries, Indian princes correlated the preservation and use of well-maintained hunting grounds rich in desirable flora and fauna with the enjoyment of higher status, stronger defences against foreign interference, and more compliant subjects. As a result, they carefully managed wilderness and wildlife in their territories. Major past impacts on environments and biodiversity, with ongoing relevance to the ways in which wildlife and wilderness are perceived in the subcontinent today, emerged from the widespread conviction of these rulers that their attempts to govern ecosystems and wildlife demographics were natural and necessary functions of the state. Evidence drawn from hunting memoirs, shooting diaries, photographs, paintings, archival records, and administration reports from a selection of North Indian states calls into question exactly how, and even if, wildlife or wilderness existed in separation from people and the realm of civilization. The intimate relationship between Indian sovereigns, wilderness, and wildlife, therefore, informs new understandings of princely identity, South Asian environmental history, and elite Indian receptions of European and colonial science and managerial practice relating to forests and wild animals in the era of British paramountcy.

The review article on Economic History of Early Modern India (Routledge, London, 2013; Economic History from now on) by Shami Ghosh is both a review of the book and a series of arguments about how eighteenth-century Indian history should be interpreted. These arguments suggest a few hypotheses about the pattern of economic change in this time (1707–1818), which are presented as an alternative to what the book thinks it is possible to claim, given the current state of knowledge. In pursuing the second objective, which is to seek fresh interpretation, Ghosh recommends reconnecting Indian regions with global economic history more firmly than is in evidence in the book. Overall, the article subjects the book to a close reading, and outlines a research programme that will surely help further the discourse on the eighteenth century.

At the end of the Second World War, there were over a million displaced persons and refugees in Europe alone. Hundreds of thousands of people were uprooted with the expansion of the Japanese empire across the Pacific Theater, and many others were similarly displaced when Japan was defeated. Others later fled civil conflicts, in South Asia, for instance, and in China, where thousands left the mainland during the final days of the Chinese Civil War. Among this massive displacement in Asia, unlike in Europe, only a few groups were identified as refugees. One such group consisted of the migrants in Hong Kong who, after 1949, were understood to be refugees fleeing communist oppression in the People's Republic of China. This article examines the critical role that surveys (population studies designed to account for, and define, refugee groups) played in shaping particular, Westernized Cold War understandings of the refugee experience in Hong Kong. These surveys were organized by non-state interests and undertaken with financial support from major American philanthropies. In examining the objectives and methodologies of the refugee surveys conducted in Hong Kong in the early 1950s, in contrast with studies undertaken contemporaneously in Europe, this article observes that, although at the time the flaws in the surveys were recognized and regularly disregarded in the pursuit of broad political objectives, scholars have failed to adequately recognize the subjective nature of the surveys' supposedly empirical evidence. As a result, the dominant European-based narrative about modern refugees has obfuscated the distinctive aspects of the refugee experience in Hong Kong.

At the beginning of the twentieth century, the Vietnamese were confronted with the harsh realities of French colonialism, while simultaneously engaging with a flood of new concepts and the language that came with them. Among these concepts was that of ‘society’, whose import was enhanced by its linkages with the discourse of social Darwinism. This article explores the Vietnamese neologistic project of the early twentieth century through a close examination of the ways in which the concept and labels for ‘society’ were brought in and understood. I argue that the arrival of ‘society’ in conjunction with social Darwinism profoundly shaped the Vietnamese understanding of the term, implicating it in a notion of struggle and contestation. By illustrating the introduction of ‘society’ through early modernist school textbooks I suggest the ways in which Vietnamese conceptualized it as they embarked on their own struggle with the threats posed by colonialism.

This article considers the formation of moral and ethical worlds in India, drawing largely on cases reporting on modern times, as people interact with or imagine the landscapes in which they live. Questions of ethics, and how they are animated in practical existence through the experience of emotional ties and affective attachments to nature, near and far, have not always informed the writing of environmental history in India. In contrast, scholars in disciplines other than history have often paid attention to ethical and religious ideas about landscape and nature. This review argues that ethics of nature are developed in historical processes of community formation and identity-expression or self-making that occur in and through the imagination and experience of the natural world in religious and political action. Historical perspectives on these topics are useful and necessary, even as careful examination of how affect and worship shape attitudes to being in particular landscapes can enrich the understanding of meaningful relations to landscape and nature in environmental history. The argument is developed by a close examination of a handful of recent studies that have provided an empirical basis for this synthesis, review, and conceptual elaboration of the ethics of nature in India. The article considers the formation of ethical ideas and practical values of nature in realms of worship, natural resources management, rural development, conservation science, natural resources policy, and legal disputes relating to nature protection in India.

This article investigates the tensions that emerge when transnational identities are juxtaposed against claims of multiculturalism and de facto assimilation processes. The article focuses on the resettlement of co-ethnics who arrived in China through forced migration between 1949 and 1979 and the generational transitions of their descendants. The Chinese state resettled these forced migrants from Southeast Asia on state-owned farms known as the ‘overseas Chinese farms’ and gave them preferential treatment as ‘returnees’ rather than ‘refugees’. They retained transnational cultural identities which set them apart from the China-born Chinese and suffered further stigmatization during the Cultural Revolution. This article highlights the limitations of using ethnicity as a lens for understanding how ‘difference’ is negotiated in China. In contemporary times the (multi)cultural identities of the refugee-returnees are promoted for the purposes of tourism to help reinvent the farms for economic sustainability. Yet the identity transitions experienced by the children and grandchildren of the refugee-returnees suggest that they are assimilating a national identity that subsumes their overseas Chinese cultures, serving to normalize a Chinese identity associated with the locally born Chinese instead. The article argues that the objectification of overseas Chinese heritage and assimilation ideology work together to selectively highlight China's historical connections to its co-ethnics abroad while simultaneously projecting a new national narrative of contemporary Chinese identity that is distinct from the overseas Chinese. This article on Chinese forced migration and resettlement provides useful insights concerning the negotiation of transnational identity with respect to multiculturalism and assimilation, and further suggests new directions for overseas Chinese studies today.