Mecca is often conceptualized as a destination for the ḥajj or a source of leverage for both western and Ottoman imperial states, and in the twentieth century, for Saudi national foreign policy and Islamist movements. While building on such transnational angles, this article views the city as a convergence point for diaspora populations, an intermediary site that has received and redirected the mobilities of sojourners, refugees, and exiles from different parts of Asia throughout the manifold turnovers of the twentieth century. The article focuses on a community of first- to third-generation settlers in the Hejaz who trace their other homes to different places in China proper. Using archival documents, travelogues, and ethnographic interviews, the article argues that the routes to Mecca, coupled with imaginaries of the city as a home place for Muslims worldwide, served as a rare constant orienting force that sustained two-directional mobilities of Chinese Muslim diasporas through the wars and revolutions of modern times.

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.

This essay proposes that the study of Asia, thought of as an Inter-Asian space, can provide concepts that shed light on the social shapes of societies that are mobile, spatially expansive, and interactive with one other. Inter-Asia, an old world crisscrossed by interactions between parts that have known and recognized one another for centuries, provides an unmatched depth and breadth of mobile experience and material. Such material can be recognized if seen through concepts designed to bring out the shapes of mobile societies, and to analyze their dynamics. These concepts include mobility, disaggregation-reaggregation, connection, circulation, partial societies, transregional axis/intermediate scale, and outside-in analysis. They are offered in the spirit of philosophical housekeeping, to clarify and crystalize what is innovative about recent Asian studies that move beyond globalization, and to further those efforts. They are ways out of the box of classical social theory's internalist, constitutionalist paradigms that hamper the Inter-Asia venture.