Strange Parallels and the Big Picture: “Asia” Writ Large Over a Turbulent Millennium

2011 ◽  
Vol 70 (4) ◽  
pp. 939-963 ◽  
Author(s):  
Eric Tagliacozzo

Every now and again a book comes along that “shakes foundations”, as it were. Such volumes let us know that something novel has appeared on the scene, in terms of new ways of knowing the shape and landscape of the past, the great “undiscovered country” of the proverb.Strange Parallels– not one book, but two – is this kind of project. In an age of hyperbole it is easy to believe the breathless hype of publishers when they tell us, the reading public, that such work has arrived. Many of us often end up feeling deflated, though, when the volume finally gets to our desks. On occasion, though, such books do live up to the praise, and happily this is the case with Victor Lieberman's absorbing two volumes. Lieberman is a well-respected historian of Burma; in recent years, his tastes have been ranging further afield, however, as he has sought to connect Burma to larger stories and themes.Strange Parallelsis the result of that philandering eye, an occasion when infidelity of one's locus of choice cannot only be forgiven, but applauded because of the result. Lieberman did not just covet his neighbors in this exercise – Siam and Vietnam and the other polities of mainland Southeast Asia. He ended up coveting Eurasia, or the expanse of an entire continent. What happens when you marry a very specific area studies expertise to this kind of vastly expanded vision? What paradigms can be shifted, and what new patterns can be seen? Perhaps most importantly, what new things can be discerned about the “undiscovered country” of the past that previously were hidden, even tocognoscenti?

1990 ◽  
Vol 24 (1) ◽  
pp. 1-30 ◽  
Author(s):  
Anthony Reid

Since the end of World War II the study of Southeast Asia has changed unrecognizably. The often bitter end of colonialism caused a sharp break with older scholarly traditions, and their tendency to see Southeast Asia as a receptacle for external influences—first Indian, Persian, Islamic or Chinese, later European. The greatest gain over the past forty years has probably been a much increased sensitivity to the cultural distinctiveness of Southeast Asia both as a whole and in its parts. If there has been a loss, on the other hand, it has been the failure of economic history to advance beyond the work of the generation of Furnivall, van Leur, Schrieke and Boeke. Perhaps because economic factors were difficult to disentangle from external factors they were seen by very few Southeast Asianists as the major challenge.


Author(s):  
Giovanni B. Bazzana

This chapter attends to the social and ethical functions of the religious experience of possession in the Pauline groups. Recent ethnographic literature has illustrated how spirit possession can have a truly “productive” role in shaping social structures, ways of knowing, moral agency, and even the formation of individual subjectivities. This chapter shows that these same traits are recognizable in the Pauline Christ groups. Specific attention are given to the forms in which possession enables a poiesis of the past. The sense of temporality underlying such an experience is remarkably different from the archival and academic study of history typical of western modernity. Through his very embodiment of the πνεῦμα‎ of Christ, Paul (and arguably the other members of his groups) could make the person of Christ present in a way that affectively and effectively informed not only their remembrance of and interaction with the past but also their moral agency and even their subjectification as Christ believers.


Antiquity ◽  
2015 ◽  
Vol 89 (347) ◽  
pp. 1211-1220 ◽  
Author(s):  
C.F.W. Higham

Almost half a century has elapsed since the first area excavation of a prehistoric site in north-east Thailand at Non Nok Tha (Bayard & Solheim 2010) (Figure 1). A long and still unresolved debate has ensued, centred on the chronology of the establishment of rice farming and bronze casting, that has dovetailed with further controversies on the pace and nature of social change. Results obtained during the past 20 years of fieldwork focused on the upper Mun Valley of north-east Thailand, together with a new series of AMS radiocarbon determinations from key sites, have thrown into sharp relief contrasting interpretations of two issues: one centres on the timing and origin of the Neolithic settlement; the other on the date and impact of copper-base metallurgy. A consensus through debate would bring us to a tipping point that would see Southeast Asian prehistory turn to more interesting issues of cultural change.


2014 ◽  
Vol 95 ◽  
pp. 1-19 ◽  
Author(s):  
Brendan M. Buckley ◽  
Roland Fletcher ◽  
Shi-Yu Simon Wang ◽  
Brian Zottoli ◽  
Christophe Pottier

Zootaxa ◽  
2017 ◽  
Vol 4276 (4) ◽  
pp. 539 ◽  
Author(s):  
ELIJAH WOSTL ◽  
AMIR HAMIDY ◽  
NIA KURNIAWAN ◽  
ERIC N. SMITH

Herein we describe a new species of Lycodon H. Boie in Fitzinger (Squamata: Colubridae) from Aceh Province, Sumatra. This brings the number of species known to occur on the Sunda Shelf to seven. The new species is readily diagnosed from the other congeners in the region by the lack of a preocular scale, the presence of keeled dorsal scales and a banded venter. It is superficially similar to L. butleri from the Malaysian Peninsula in coloration and to L. subcinctus in head scalation. Genetically, the new species is most similar to a group of species from Mainland Southeast Asia and China. We also note the presence of several deeply divergent lineages within Lycodon that may warrant the recognition as distinct genera. The genus is in need of a comprehensive molecular and morphological review. 


1997 ◽  
Vol 31 (3) ◽  
pp. 689-709 ◽  
Author(s):  
David K. Wyatt

Despite the serious studies of the past century, the history of Mainland Southeast Asia is still poorly understood. This is not to say that we do not have numerous studies of particular countries and events in individual countries; but, despite the efforts of Victor Lieberman, Anthony Reid, and others, we still lack a comprehensive sense of the dynamics of the premodern history of long periods on a region-wide basis.


Slavic Review ◽  
1972 ◽  
Vol 31 (1) ◽  
pp. 1-28 ◽  
Author(s):  
John A. Armstrong

During the past ten years Russian area students have directed increasing attention to comparing aspects of their specialty with those of other social systems. That this interest was so late in developing has caused some of them to be defensive, if not apologetic. Often, however, both practitioners and the critics of Russian area studies have failed to realize that from its inception the field has been devoted to an implicit comparison, not between geographically distinct social systems but between successive periods in the region we have commonly designated “Russia.” The failure to note, or at least to stress, this- comparative aspect of Russian area studies has many causes, but two stand out. For area specialists, the relation between the Soviet and the prerevolutionary periods was so obvious it scarcely needed emphasis. For general empirical theorists, on the other hand, the problem of temporal boundaries of social systems has rarely been salient.


Author(s):  
James B. Apple

The etymology of the Sanskrit and Pāli term pāramitā was a contested issue in classical India. One representation considered that the term was derived from pāram, “other (side),” plus the past participle ita, “gone.” This derivation is later preserved in the standard Tibetan translation pha-rol-tu phyin-pa, “gone to the other shore,” implying that such virtues lead to the blissful shore of nirvāṇa and away from the side of saṃsāra, the conditioned world of repeated rebirth and redeath. Other interpretations advocated that this etymology was misguided, and derived pāramitā from the term parama, “excellent, supreme.” The noun pāramitā is translated in early Chinese through “double translation” composed by tu wu-chi, meaning “crossed over” (tu) plus “limitless” (wu-chi), which brings together both of the traditional etymologies. The conception of the perfections as a specific set of practices is not found in the earliest layers of Buddhist literature. Rather, the perfections as a set of practices developed sometime before the common era as an alternative group of spiritual practices in conjunction with revised notions of buddhahood as well as newly considered notions of what constitutes the path leading to buddhahood. The lists of perfections varied according to the genre of literature in which they appeared. What practices constituted the varied lists of perfections and how the perfections were conceived differed not only among groups but also among scholarly authors. The perfections appear in Buddhist literature as a group in varying lists, but the lists of perfections are notoriously unfixed, with six and ten perfections being the most common. The Theravāda tradition recognizes ten, although only eight are listed in the Buddhāpadāna and seven in the Cariyāpiṭaka. The ten perfections in the Theravāda tradition are (1) generosity (dāna), (2) morality (sīla), (3) renunciation (nekhamma), (4) insight (pañña), (5) energy (viriya), (6) patience (khanti), (7) truthfulness (sacca), (8) resolution (adhiṭṭhāna), (9) loving-kindness (metta), and (10) equanimity (upekkhā). This list differs from the list of ten perfections found in Buddhist Sanskrit literature. A set of six perfections became common among some genres of mainstream Buddhist literature and developed into a standard list in a number of Mahāyāna sūtras. However, other lists of four, five, or seven perfections also occurred. In time, a set of six perfections became standard in Mahāyāna sūtras. The six are (1) generosity (dāna), (2) morality (śīla), (3) patience (kṣānti), (4) vigor (vīrya), (5) concentration (dhyāna), and (6) wisdom (prajñā). This list was expanded to complement the ten stages (bhūmi) traversed by a bodhisattva in the course leading to full buddhahood. The additional perfections were (7) skill-in-means (upāya-kauśalya), (8) resolution (praṇidhāna), (9) strength (bala), and (10) knowledge (jñāna). The manner in which the perfections were understood in different Buddhist cultures, such as in East Asia, Tibet, or Southeast Asia, was dependent on the Buddhist literature that was accessible or acceptable to the particular culture and the interpretative attention given to that literature.


1961 ◽  
Vol 2 (2) ◽  
pp. 73-105 ◽  
Author(s):  
John R. W. Small

It is generally accepted that history is an element of culture and the historian a member of society, thus, in Croce's aphorism, that the only true history is contemporary history. It follows from this that when there occur great changes in the contemporary scene, there must also be great changes in historiography, that the vision not merely of the present but also of the past must change.


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