Picturing Commerce in and from the East Asian Maritime Circuits, 1550-1800

2019 ◽  

Combining strikingly new scholarship by art historians, historians, and ethnomusicologists, this interdisciplinary volume illuminates trade ties within East Asia, and from East Asia outwards, in the years 1550 to 1800. While not encyclopedic, the selected topics greatly advance our sense of this trade picture. Throughout the book, multi-part trade structures are excavated; the presence of European powers within the Asian trade nexus features as part of this narrative. Visual goods are highlighted, including lacquerwares, paintings, prints, musical instruments, textiles, ivory sculptures, unfired ceramic portrait figurines, and Chinese, Japanese, Korean, and Southeast Asian ceramic vessels. These essays underscore the significance of Asian industries producing multiples, and the rhetorical charge of these goods, shifting in meaning as they move. Everyday commodities are treated as well; for example, the trans-Pacific trade in contraband mercury, used in silver refinement, is spelled out in detail. Building reverberations between merchant networks, trade goods, and the look of the objects themselves, this richly-illustrated book brings to light the Asian trade engine powering the early modern visual cultures of East and Southeast Asia, the American colonies, and Europe.

Author(s):  
Fei-Hsien Wang

This chapter traces how the English word “copyright” became the Chinese term “banquan,” which literally means “the right to printing blocks.” It examines the negotiations and struggles of the early East Asian promoters and practitioners of copyright with the understandings of ownership of the book. The chapter looks at the use of words the early promoters associated with the notion of copyright. It discusses the practices they and their contemporaries undertook in the name of “the right to printing blocks” as a crucial subject of inquiry. The early promoters of copyright in East Asia portrayed copyright as a progressive universal doctrine completely alien to the local culture, one that, for the sake of national survival, needed to be transplanted artificially. The chapter also points out the “new” ways contemporaries used to declare banquan ownership that were derived from some early modern practices whereby profits were secured from printed books.


Author(s):  
Kiri Paramore

This chapter argues for the existence of an intellectually Confucian-centred, Classical Chinese language delivered archive of knowledge across early modern East Asia. I argue that this broad, transferable, and often commercially delivered Sinosphere archive supported the creation of state-led information orders in early modern East Asia. This argument resonates with recent work in South Asian and Global History demonstrating the role of regional early modern information orders in facilitating global flows of knowledge. I focus particularly on the transregional nature of the literary, pedagogical, and book culture that underlay the information order of early modern East Asia, and the state’s prime role in its development in early modern Japan. The article thus employs the concept of archivality to analyse early modern information systems, demonstrating patterns of trans-regional knowledge development in East Asia which resonate with other early modern global examples.


Zootaxa ◽  
2010 ◽  
Vol 2640 (1) ◽  
pp. 1 ◽  
Author(s):  
HSI-TE SHIH ◽  
PETER K. L. NG ◽  
SHOU-HUA FANG ◽  
BENNY K. K. CHAN ◽  
KINGSLEY J. H. WONG

The fiddler crab fauna (Brachyura: Ocypodidae: Uca) of China is reviewed. Thirteen species are recognised here, viz. Uca acuta (Stimpson, 1858), U. annulipes (H. Milne Edwards, 1837), U. arcuata (De Haan, 1835), U. borealis Crane, 1975, U. coarctata (H. Milne Edwards, 1852), U. crassipes (Adams & White, 1848), U. dussumieri (H. Milne Edwards, 1852), U. lactea (De Haan, 1835), U. paradussumieri Bott, 1973, U. tetragonon (Herbst, 1790), U. triangularis (A. Milne-Edwards, 1873), U. typhoni Crane, 1975, and U. vocans (Linnaeus, 1758). Two females of U. typhoni collected from southern Hainan Island represent the first record of this species from China and East Asia. Two males of U. tetragonon collected from southern Hainan also represent a new record for China. The Uca fauna of southern Hainan is biogeographically distinct being different from those of northern Hainan and continental China, with U. annulipes, U. tetragonon, U. typhoni, and U. vocans common in Southeast Asia. In addition, continental China also lacks some insular species such as U. coarctata, U. formosensis Rathbun, 1921, U. jocelynae Shih, Naruse & Ng, 2010, U. perplexa (H. Milne Edwards, 1837), and U. tetragonon which are common in the East Asian islands of Taiwan and the Ryukyus.


2021 ◽  
pp. 030582982110506
Author(s):  
Ji-Young Lee

The field of international relations has long treated the Westphalian system and states in the territorial sovereign sense as the standard or ‘normal’ in IR. The World Imagined by Hendrik Spruyt boldly challenges this habit as the biases of our times and instead brings non-European historical international systems into their rightful place in our study of international order and international relations theorising more generally. Unpacking Spruyt’s discussion of ‘the East Asian interstate society’, the article argues that an in-depth examination of what is known as a ‘tribute system’ and early modern East Asian historical orders richly illuminates the book’s arguments on the heterogeneity and diversity of order-building practices. It also argues that from a practice-oriented approach, the experience of early modern East Asia presents a compelling case that legitimation holds the key to explaining order building processes at both the domestic and international levels, with legitimation at these two levels working in tandem.


1997 ◽  
Vol 31 (3) ◽  
pp. 449-461 ◽  
Author(s):  
Victor Lieberman

The contributions in this collection, with one exception, are revised versions of papers prepared for a workshop on ‘The Eurasian Context of the Early Modern History of Mainland South East Asia, 1400–1800,’ which was held at the School of Oriental and African Studies (SOAS) of the University of London, 22–24 June, 1995. This gathering was organized thanks to the imagination and infectious enthusiasm of Dr Ian Brown, then Director of the Centre of South East Asian Studies at SOAS, and was funded with grants from SOAS, Modern Asian Studies and Cambridge University Press, and the British Academy.


2003 ◽  
Vol 135 (6) ◽  
pp. 823-837 ◽  
Author(s):  
Fang Wang ◽  
Jian-Xiu Chen ◽  
Kenneth Christiansen

AbstractWe examined and keyed out the subgenera of the genus Lepidocyrtus mostly created by Yoshii. Although many of these subgenera of the genus Lepidocyrtus are difficult to apply in Europe, America, and Africa, they are easily applicable in East and Southeast Asia. The species of Southeast Asia are placed in these subgenera and a key to the subgenera is provided. A new species, Lepidocyrtus (Lanocyrtus) felpei from Xinjiang, People's Republic of China, is described and the species Lepidocyrtus (Lanocyrtus) fimetarius Gisin is redescribed. Although the Lepidocyrtus fauna of the whole of East Asia differs from the Holarctic fauna, the Central and Northeast Asian fauna are similar in subgeneric make up to the North American fauna, slightly less similar to the European fauna, and totally unlike the Southeast Asian fauna.


Author(s):  
V. A. Krasilshchikov

The paper focuses on the widespread presupposition about a possibility for the developing countries beyond the East Asian region to follow the development path of the newly industrialised countries (NICs) of East and Southeast Asia known as ‘tigers’. The author underlines that the ‘tigers’ success story was the effect of fortune combination of the external and internal factors of fast modernisation of the countries under scrutiny. The subject of the given paper is a set of the external factors of the East Asian ‘miracle’. In the author’s opinion, there were three main external factors of successful development in the East Asian NICs. Firstly, there was a strong influence of cold war in the region. Since the early‑1960s the rivalry between the USSR and USA was here ‘supplemented’ by pretensions of the Maoist China to the role of ‘torch’ for the poor and wretched peoples of Asia. Thus, there was the specific triangle of foreign forces that operated in the region. The US ruling circles conceived that the best way to ‘the containment of communism’ was to create a show case of ‘good capitalism’: to eradicate mass poverty, to build contemporary effective economy, to open the channels of vertical social mobility for youth, and, thereby, to erode the social soil for the Leftist ideas. Secondly, the business and political leaders of the considerable countries understood a necessity to modernise their economies. The local elites, being in vassal dependency on the American protection, were obliged to follow the path of development that corresponded mostly to the interests of US. This circumstance determined, to a big degree, a choice of the outward‑looking industrialisation. Thirdly, the export‑oriented industrialisation in East Asia coincided with profound structural changes in Western economies. The NICs could occupy niches at the internal markets of industrial countries, exporting their manufactured goods to the West. It provided the growth of incomes for further accumulation. The neoconservatism in politics and neoliberalism in economics in the West helped to the East Asian ‘tigers’ to carry out their modernisation. Since the called external factors of East Asian ‘miracle’ do not recently exist in other developing regions, the author comes to conclusion that none of these regions can repeat the success story of the Asian NICs.


Buddhism ◽  
2021 ◽  

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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