China and Japan in “ASEAN Plus” Multilateral Arrangements

Asian Survey ◽  
2013 ◽  
Vol 53 (5) ◽  
pp. 801-824 ◽  
Author(s):  
Chien-peng Chung

Interactions between China and Japan in multilateral “ASEAN plus dialogue partners” forums––the economic groupings ASEAN Plus Three and East Asia Summit, and the security groupings ASEAN Regional Forum and ASEAN Defense Ministerial Meeting Plus––have moved from attempts at cooperation, to competition for influence, and thence to attentiveness or disinterest.

Significance This follows the first ASEAN Summit that Duterte headed as ASEAN’s chair for 2017, where his pro-China foreign policy was evident. Impacts Should the Trump administration take a less active role in ASEAN’s institutions, this will strengthen China’s hand. Maritime spats could be prominent when the Philippines chairs the ASEAN Regional Forum (August) and East Asia Summit (November). Philippine public scepticism over China could see protests as closer bilateral ties are pursued.


2016 ◽  
Vol 33 (2) ◽  
pp. 12-37
Author(s):  
Benny Teh Cheng Guan

This article seeks to explore the dynamics of region construction in East Asia, through both formal regional institutions and informal regionalization processes. Regionalism, particularly in Southeast and East Asia, is often explained as a formal regionalist project. ASEAN serves as a prime example but many other intra-regional processes, such as the ASEAN plus Three, the East Asia Summit and the ASEAN Regional Forum, are also cases in point. These processes, representing state actors, do not necessarily work in autonomous spaces and discrete spheres, but rather interact with non-state entities through multi-level networking. This networking provides opportunities for the development of either 'positive' or 'negative' regionalism. As such, this article looks at the interplay of cross-level actor-networks and how they affect the direction and scope of regionalization in East Asia. It aims to show the dynamic interplay of multiple regional actors that can consciously or unconsciously contribute to the strengthening or weakening of region construction.


Author(s):  
Cheow-Thia Chan

Best regarded as a member of the vanguard of the ‘New Literature’ movement closely related to the nationalist ‘May Fourth Incident’ in 1919, Yu Dafu was a distinguished figure in the Chinese literary scene of the 1920s and the 1930s, known especially for his explicit depictions of eroticism and sexuality. In 1921, towards the end of his sojourn in Japan, Yu published his first book through the Creation Society [創造社] (1921–1930), a literary organization he co-founded with like-minded friends who subscribed to similar romantic notions about literature. He went on to become a prolific writer of fiction, essays, and classical poetry, an occasional translator, as well as an editor of several literary journals. Contending that ‘all literary works are autobiographies of their authors,’ his prose writings familiarized readers with his creative drive, as well as his peripatetic experiences in China and Japan–countries which provided the settings for most of his fictional works. He spent the last eight years of his life in south-east Asia (1938–1945). From a newspaper editor to becoming a wanted fugitive during the Second World War, his career and life ended with his enigmatic disappearance in Sumatra, Indonesia, soon after Japan had officially surrendered. It is believed that he was killed by the Japanese before their retreat. Yu’s body was never recovered.


Religions ◽  
2020 ◽  
Vol 11 (3) ◽  
pp. 134
Author(s):  
Yang Gao

This article centers around the Anavatapta Lake. In East Asian pictorialization of worldview, Maps of Mt. Sumeru, which depict the mountain at the core of the world, are often paired with Maps of India, in which the Anavatapta Lake occupies a significant place. When the concept of the Anavatapta Lake was transmitted from India to China and Japan, it was understood through the lens of local cultures and ideologies, and the lake was envisioned as a site spatially connected to various places in China and Japan. As a result, the idea of the Indian lake located at the center of the human world helped China and Japan formulate their statuses and positions within the religious and geopolitical discourse of Buddhist cosmology. Through investigations of both pictorial and textual sources, this article explores the significance and place that the Anavatapta Lake occupied in East Asian religion and literature.


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