Between East Asia and Southeast Asia: Nanyang Studies, Chinese Migration, and National Jinan University, 1927–1940 (在東亞與東南亞之間：南洋研究、華人移民、與國立暨南大學,1927–1940)

2017 ◽  
Vol 11 (1) ◽  
pp. 30-56
Author(s):  
Leander Seah (謝枝嶙)
Keyword(s):  
Southeast Asia ◽  
East Asia ◽  
Chinese Language ◽  
Port Cities ◽  
Ethnic Chinese ◽  
Chinese Migrants ◽  
History Of ◽  
Chinese Migration ◽  
Chinese Intellectuals ◽  
Trading Networks

Global port cities have played important roles in the migration of ethnic Chinese worldwide. This article argues that the scholarship on Chinese migration between port cities in East Asia and Southeast Asia has overemphasized business and trading networks. It suggests instead that other topics should be examined since Chinese migration has been complex and multi-faceted. This article does so through analyzing the history of Nanyang studies, a Chinese-language scholarly field that is renowned among Chinese intellectuals in East Asia and Southeast Asia. Nanyang studies began with the establishment of the Nanyang Cultural Affairs Bureau at Jinan University, the first school in China for Chinese migrants, because the Bureau was the first systematic attempt by China-based scholars to study the Nanyang (Southeast Asia). This article analyzes the history of Nanyang studies from the Bureau’s founding in 1927 to 1940, when the center for Nanyang studies shifted to Singapore in the Nanyang. 全球港口城市和全球華人移民已有密切關係。本文認為，關於東亞和東南亞的港口城市之間華人移民的學術著作過度注重商業貿易網絡。它建議由於華人移民是複雜的，多方面的，所以其他議題也有重要性。因此，本文將通過南洋研究的歷史而分析華人移民。南洋研究在東亞和東南亞是個著名的學術領域。它的起源於南洋文化教育事業部之暨南大學的創辦。這是因為暨南是中國第一所華僑華人學府，而南洋文化教育事業部是中國學者第一個正式研究南洋(東南亞)的機構。本文將分析南洋研究的歷史，從成立於1927年到1940年轉移到南洋之中的新加坡為止。 (This article is in English).

A Critical Study of Kumpulan Militant Malaysia, its Wider Connections in the Region and the Implications of Radical Islam for the Stability of Southeast Asia

2021 ◽  
Author(s):  
◽  
Mohd Mizan Mohammad Aslam
Keyword(s):  
Southeast Asia ◽  
East Asia ◽  
Critical Study ◽  
South East Asia ◽  
Radical Islam ◽  
Southern Thailand ◽  
Freedom Fighters ◽  
History Of ◽  
The Stability ◽  
East Asia Region

<p>This study analyzes the existence and political history of Kumpulan Militan Malaysia (Malaysia Militant Group-KMM); the most spectacular Muslim militant group to recently emerge from Malaysia. Using an interpretive framework derived from typology of radicalism, this study exposes the roots of the group and its transformation into a militant movement. Based on extensive fieldwork, numerous interviews and in-depth research of related documents, this study demonstrates that the existence of KMM cannot be dissociated from Afghanistan’s global Jihadist campaign.  This study analyzes the activities of KMM in the context of radical Islam in the South East Asia region and its wider connection, particularly with the Jemaah Islamiyah (JI). Findings from fieldwork research conducted with active and ex-members of KMM and JI are presented to find the answer to the question pertaining the involvement of these two groups in terrorism activities in Southeast Asia.  Southeast Asian contemporary social and political scenarios have been build-up from a long history of rebellious freedom fighters against colonial super-powers. In addition to nationalism, Islamization has also played a significant role in establishing freedom movements in the 1940s and 1950s. Systematic pressure under colonial powers and harsh policies implemented by ultra nationalists to these groups resulted in a series of rebellions and defiance such as what happened in Indonesia, Southern Thailand and the Southern Philippines. Historical facts led to radicalism in these countries, which are important for gaining a better knowledge about Muslim radicalism in Southeast Asia also presented in this thesis.  The ‘typology of radicalism’ - the transformation from ‘nominal believers’ to activists, extremists, radicals and terrorists is explained in this research. Understanding Islam and their willingness to perform Jihad as was carried out in Afghanistan has had a significant impact on today’s militants. Finally, this research suggests the best methods for overcoming radicalism and diffusing KMM and JI’s threat in Southeast Asia.</p>

The Troublesome Legacy of Commissioner Lin: The Opium Trade and Opium Suppression in Fujian Province, 1820s to 1920s. By Joyce A. Madancy. [Harvard and London: Harvard East Asia Monograph, 2003. 430 pp. $50.00; £32.95. ISBN 0-674-01215-1.]

2005 ◽  
Vol 182 ◽  
pp. 449-450
Author(s):  
Xun Zhou
Keyword(s):  
East Asia ◽  
20Th Century ◽  
New World ◽  
Modern China ◽  
Late Qing ◽  
Chinese Nationalism ◽  
Opium Trade ◽  
History Of ◽  
Chinese Migration ◽  
Early Republican

Visiting New York's Chinatown, it is surprising to find there a memorial statue of the legendary anti-opium hero, Lin Zexu, instead of the more usual statue of the father of modern China, Sun Yat-sen. Perhaps Lin deserves his place in New York's Chinatown: it is generally believed the history of Chinese migration into the New World was a chapter of humiliation, resulting from the evil opium and the opium trade. Until very recently, the conventional wisdom has been that it was the opium trade that ended the house of Qing, and that opium had turned China into a nation of hopeless addicts, smoking themselves to death while their civilization descended into chaos (a view challenged by Dikötter, Laaman and Zhou in Narcotic Culture: A History of Drugs in China).In her book The Troublesome Legacy of Commissoner Lin, Joyce Madancy argues that, like opium, Lin Zexu was turned into a potent symbol of nascent Chinese nationalism (p. 5). Like opium, the legacy of Lin continued well into the 20th century. In his native Fujian, for instance, Lin “came to represent the vitality of elite activism and the complex links between provincial, national, and international interests. Lin Zexu's character and mission embodied the themes and motivations of Fujian's late Qing opium reformers – the righteousness of opium reform, pride in country and province, and a none-too-subtle slap at foreign imperialist greed.” Accordingly, during the late Qing/early Republican anti-opium campaign in Fujian, “reformist elites, and officials presided over the apotheosis of Lin Zexu, whose image loomed, literally and figuratively, over their efforts and shaped the rhetoric and tone of suppression” (p. 5).

Trading Networks of Malay Merchants and Traders in the Straits of Melaka from 1780 to 1830

2012 ◽  
Vol 40 (1) ◽  
pp. 51-82
Author(s):  
Nordin Hussin
Keyword(s):  
Southeast Asia ◽  
18Th Century ◽  
Early Modern History ◽  
Trace Back ◽  
Late 18Th Century ◽  
History Of ◽  
European Colonialism ◽  
Trading Networks ◽  
The 19Th Century ◽  
Focal Analysis

Abstract Malay merchants and traders played an essential and significant role in the early modern history of trade and commerce in Southeast Asia. Nevertheless records on the history of their entrepreneurship has been hardly written and researched upon. Thus, the main objective of this paper is to trace back the dynamic of Malay trading communities in the late 18th and towards the early decades of the 19th century. The paper would also highlight the importance of Malay traders in early Penang and the survival of Melaka as an important port in the late 18th century. A focal analysis of this study is on the 18th and 19th centuries Malay merchant communities and how their active presence in the Malay waters had given a great impact to the intra-Asian trade in Southeast Asia prior to the period of European colonialism and imperialism.

A Critical Study of Kumpulan Militant Malaysia, its Wider Connections in the Region and the Implications of Radical Islam for the Stability of Southeast Asia

2021 ◽  
Author(s):  
◽  
Mohd Mizan Mohammad Aslam
Keyword(s):  
Southeast Asia ◽  
East Asia ◽  
Critical Study ◽  
South East Asia ◽  
Radical Islam ◽  
Southern Thailand ◽  
Freedom Fighters ◽  
History Of ◽  
The Stability ◽  
East Asia Region

<p>This study analyzes the existence and political history of Kumpulan Militan Malaysia (Malaysia Militant Group-KMM); the most spectacular Muslim militant group to recently emerge from Malaysia. Using an interpretive framework derived from typology of radicalism, this study exposes the roots of the group and its transformation into a militant movement. Based on extensive fieldwork, numerous interviews and in-depth research of related documents, this study demonstrates that the existence of KMM cannot be dissociated from Afghanistan’s global Jihadist campaign.  This study analyzes the activities of KMM in the context of radical Islam in the South East Asia region and its wider connection, particularly with the Jemaah Islamiyah (JI). Findings from fieldwork research conducted with active and ex-members of KMM and JI are presented to find the answer to the question pertaining the involvement of these two groups in terrorism activities in Southeast Asia.  Southeast Asian contemporary social and political scenarios have been build-up from a long history of rebellious freedom fighters against colonial super-powers. In addition to nationalism, Islamization has also played a significant role in establishing freedom movements in the 1940s and 1950s. Systematic pressure under colonial powers and harsh policies implemented by ultra nationalists to these groups resulted in a series of rebellions and defiance such as what happened in Indonesia, Southern Thailand and the Southern Philippines. Historical facts led to radicalism in these countries, which are important for gaining a better knowledge about Muslim radicalism in Southeast Asia also presented in this thesis.  The ‘typology of radicalism’ - the transformation from ‘nominal believers’ to activists, extremists, radicals and terrorists is explained in this research. Understanding Islam and their willingness to perform Jihad as was carried out in Afghanistan has had a significant impact on today’s militants. Finally, this research suggests the best methods for overcoming radicalism and diffusing KMM and JI’s threat in Southeast Asia.</p>

scholarly journals Chinese Language and Confucianism as an Instrument of Mongolian Adaptation in China during Yuan Epoch (13th–14th Centuries)

2021 ◽  
pp. 106
Author(s):  
Alexander Sh. Kadyrbaev
Keyword(s):  
East Asia ◽  
Chinese Culture ◽  
Chinese Language ◽  
Complementary Role ◽  
History Of ◽  
The Creation ◽  
The Relationship

The article is devoted to the topic of the acculturation of the Mongol conquerors in China after the conquest by the first heirs of Genghis Khan and the creation of the Yuan Empire — the Mongol state in China. The history of China in the 13th-14th centuries, when the country was conquered by its neighbors, is a vivid example of the relationship between a nomadic and a centuries-old sedentary ethnos. At that time, the Chinese language and the teachings of Confucius became instruments for the acculturation of the Mongols. Having conquered China, the Mongol rulers were forced to master the Chinese culture to most effectively rule the country. As a result, the Yuan era was marked by intense cultural contacts, which makes it possible to trace the changes in the objective parameters of the Chinese language. However, the Mongolian influence itself played only a complementary role in the long process of interaction of the Chinese language with the languages of the steppe peoples of Central and East Asia.

Buddhist Statecraft

Buddhism ◽  
2021 ◽  
Keyword(s):  
Southeast Asia ◽  
East Asia ◽  
Life Story ◽  
Indian Subcontinent ◽  
East Asian ◽  
Theory And Practice ◽  
South Central ◽  
Wheel Turning ◽  
History Of ◽  
The Buddha

In the modern day, the connection between Buddhism and statecraft is readily seen in the Theravada monarchies of Southeast Asia; however, in premodern times, Buddhist kings and Buddhist methods of statecraft were commonplace across South, Central, and East Asia as well. This link between Buddhism and political leadership is rooted in two powerful legends that came out of the early tradition and which have been invoked across all of Asia. The first is that of the birth and life story of the historical Buddha, Śākyamuni, who was himself a prince of a small kingdom and destined to be either a “Wheel-Turning King” (cakravartin) and universal monarch or an “Enlightened One” (buddha). Though his father preferred that he extend his birthright by becoming a universal monarch, he went on to renounce palace life, go in search of awakening, and become a buddha. Nonetheless, the mythic connection between the Buddha (otherworldly power) and the Wheel-Turning King (worldly power) remains an essential aspect of a buddha’s identity. The second legend is that of Mauryan Emperor Aśoka (r. 262–238 bce); uniting the Indian subcontinent through violent means, Aśoka is believed by the tradition to have converted to Buddhism and then become the religion’s most generous and powerful benefactor who ruled according to Buddhist law, or dharma. Across the entirety of Asia, connections between Buddhism and statecraft have taken on regionally specific forms. There is a long history of rulers in South and Southeast Asia who have sponsored Theravada Buddhism as the state religion and have sanctified their rules and their reigns through close relations with the monastic community. In the Tibetan context of the practice of Vajrayāna Buddhism, rulers themselves became identified as bodhisattvas in a system reminiscent of the divine right of kings in Europe. In East Asia, there was a Chinese-style bureaucratic governance that looked to the Buddha as an otherworldly figurehead while translating long-standing Chinese imperial systems into something that we might call “Confucian with a Buddhist inflection.” As Chinese modalities of statecraft were adopted and adapted by other polities in the East Asian cultural sphere—notably, Korea and Japan, but also Vietnam—this Chinese form of imperial Buddhism became a mainstay of East Asian life throughout the entire premodern period. Therefore, we can see various different manifestations of Buddhist statecraft in theory and practice across Asia and throughout history up until the present.

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