scholarly journals Sporadic aurorae observed in East Asia

2007 ◽  
Vol 25 (2) ◽  
pp. 417-436 ◽  
Author(s):  
D. M. Willis ◽  
F. R. Stephenson ◽  

Abstract. All the accessible auroral observations recorded in Chinese and Japanese histories during the interval AD 1840–1911 are investigated in detail. Most of these auroral records have never been translated into a Western language before. The East Asian auroral reports provide information on the date and approximate location of each auroral observation, together with limited scientific information on the characteristics of the auroral luminosity such as colour, duration, extent, position in the sky and approximate time of occurrence. The full translations of the original Chinese and Japanese auroral records are presented in an appendix, which contains bibliographic details of the various historical sources. (There are no known reliable Korean observations during this interval.) A second appendix discusses a few implausible "auroral" records, which have been rejected. The salient scientific properties of all exactly dated and reliable East Asian auroral observations in the interval AD 1840–1911 are summarised succinctly. By comparing the relevant scientific information on exactly dated auroral observations with the lists of great geomagnetic storms compiled by the Royal Greenwich Observatory, and also the tabulated values of the Ak (Helsinki) and aa (Greenwich and Melbourne) magnetic indices, it is found that 5 of the great geomagnetic storms (aa>150 or Ak>50) during either the second half of the nineteenth century or the first decade of the twentieth century are clearly identified by extensive auroral displays observed in China or Japan. Indeed, two of these great storms produced auroral displays observed in both countries on the same night. Conversely, at least 29 (69%) of the 42 Chinese and Japanese auroral observations occurred at times of weak-to-moderate geomagnetic activity (aa or Ak≤50). It is shown that these latter auroral displays are very similar to the more numerous (about 50) examples of sporadic aurorae observed in the United States during the interval AD 1880–1940. The localised nature and spatial structure of some sporadic aurorae observed in East Asia is indicated by the use of descriptive terms such as "lightning", "rainbow", "streak" and "grid".

Author(s):  
Gérard Camy ◽  
Camilla Wasserman

Here, representations of suicide in fiction film from the United States, Europe, and South East Asia are presented. Films are helpful in addressing discourses on suicide worldwide. Typically, the sufferings of the characters considering suicide or taking their lives occupy a minor part of the plot in scenarios highlighting action, cultural, and social reflection or existential interrogations. In Hollywood dramas, redemption, punishment, lost love, and solitude are major reasons for suicides; often the consequence of genuine injustice. In the European films discussed, suicides on screen often open to comments and reflections on many tragic circumstances explaining the protagonists’ actions. Not recognizing oneself in and by society seems an important reason for suicide. Wanting to understand the motives behind the voluntary death of a peer is recurrent. Much South East Asian cinema reflects the malaise of a society, its interiorized violence, death’ fascination, and the distress of a youth lacking excitement.


Subject South-east Asian defence budgets. Significance The pressure of responding to the COVID-19 pandemic is prompting many South-east Asian governments to cut defence spending and postpone or cancel new arms acquisitions. Meanwhile, China and the United States continue to vie for influence in the region. Impacts Piracy attacks will increase across the region as socio-economic distress rises and budgets for navies and coast guards fall. ASEAN unity will fracture as tensions among member states increase. Economic problems will cause political instability across South-east Asia, possibly even leading to military coups in certain countries.


2010 ◽  
Vol 11 (3) ◽  
pp. 271-273
Author(s):  
TAKASHI INOGUCHI

This special issue highlights one of the important subjects of this journal, Japanese politics and international relations, as studied in Japan's neighbors, Korea and China, and Japan itself. The aim is to elucidate the angles taken by these three countries when examining Japan. Before going into the similar and different angles taken, it may be helpful to note two noteworthy features of their interactions and transactions. They are, first, the steady integration of these economies and societies; second, the tenacity of ill-feelings held toward Japan. First, if the lifting in 1991 of the embargo imposed on China for its Tiananmen massacre of 1989 is a key benchmark for the steady and swift regional integration in East Asia since, it did not take a dozen years before the intra-regional trade ratio over total trade went beyond 50%. As compared to parallell figures for Europe at various time points, say 1962 when the Rome Treaty was signed and 1990 when the Maastricht Treaty was signed, the number of years necessary for intraregional trade over total trade to exceed 50% are a dozen years for East Asia versus thirty odd years for Western Europe. It has a lot to do with the pattern of inclusion in East Asian regional integration. It includes China and the United States. In Europe regional integration was meant to enable Western Europe to stand alone. Bothvis-à-visthe United States andvis-à-visthe Soviet Union, Western Europe wanted to band together and bind together those with shared values. East Asian regional integration differs from this European model. The East Asian model is first to strengthen themselves, while seeking opportunities regionally and globally to attain, as a result of their self-strengthening strategy, high regional strength and high regional integration.


Author(s):  
Connie A. Shemo

The history of East Asian religions in the United States is inextricably intertwined with the broader history of United States–East Asian relations, and specifically with U.S. imperialism. For most Americans in the 19th and into the early 20th centuries, information about religious life in China, Japan, and Korea came largely through foreign missionaries. A few prominent missionaries were deeply involved in the translation of important texts in East Asian religions and helped promote some understanding of these traditions. The majority of missionary writings, however, condemned the existing religions in these cultures as part of their critiques of the cultures as degenerate and in need of Christianity. In the late 19th and early 20th centuries, when the women’s foreign mission movement was the largest women’s movement in the United States, women missionaries’ representations of East Asian religions as inherent in the oppression of women particularly reached a large audience. There was also fascination with East Asian religions in the United States, especially as the 20th century progressed, and more translations appeared from people not connected to the foreign mission movement. By the 1920s, as “World Friendship” became an important paradigm in the foreign missionary movement, some missionary representations of East Asian religions became more positive, reflecting and contributing to a broader trend in the United States toward a greater interest in religious traditions around the world, and coinciding with a move toward secularization. As some scholars have suggested, the interest in East Asian religions in the United States in some ways fits into the framework of “Orientalism,” to use Edward Said’s famous term, viewing religions of the “East” as an exotic alternative to religion in the West. Other scholars have suggested that looking at the reception of these religions through a framework of “Orientalism” underestimates and distorts the impact these religious traditions have had in the United States. Regardless, religious traditions from East Asia have become a part of the American religious landscape, through both the practice of people who have immigrated from East Asia or practice the religion as they have learned from family members, and converts to those religions. The numbers of identified practitioners of East Asian religions in United States, with the exception of Buddhism, a religion that originated outside of East Asia, is extremely small, and even Buddhists are less than 2 percent of the American population. At the same time, some religious traditions, such as Daoism and some variants of Buddhism (most notably Zen Buddhism), have exercised a significant impact on popular culture, even while a clear understanding of these traditions has not yet been widespread in the United States. Some understanding of Confucianism as well has recently been spread through the propagation of “Confucian” institutes in the United States. It is through these institutes that we may see the beginnings of the Chinese government exercising some influence in American universities, which, while not comparable to the impact of Christian missionaries in the development of Chinese educational institutions in the late 19th and early 20th centuries, nonetheless can illuminate the growing power of China in Sino-American relations in the beginning of the 21st century. While the term “East Asian” religions is frequently used for convenience, it is important to be aware of potential pitfalls in assigning labels such as “Western” and “Eastern” to religious traditions, particularly if this involves a construction of Christianity as inherently “Western.” At a time when South Korea sends the second largest number of Christian missionaries to other countries, Christianity could theoretically be defined as an East Asian religion, in that a significant number of people in one East Asian country not only practice but actively seek to propagate the religion. Terms such as “Eastern” and “Western” to define religious traditions are cultural constructs in and of themselves.


Subject Development of South-east Asian coastguards and their geopolitical implications. Significance Senior coastguard officers from Australia, Japan, the Philippines and the United States will meet later this year to discuss cooperation and capacity-building -- and the assertive actions of China's coastguard in littoral waters. With external partners' support, South-east Asian states are developing their coastguards to fight crime and assert maritime territorial claims. Impacts Fishing activities will probably trigger spats between South-east Asian and China's coastguards. Gradually, inter-operability between South-east Asian coastguards will expand. Tokyo and Washington will use coastguards to deepen ties with South-east Asian countries. There could be frictions between Indonesia's and Malaysia's coastguards over waters around Ambalat.


Significance The preferential US trade programme faces renewal or lapse by December 31. South-east Asia’s economies are structured to take advantage of the GSP and many of the products exported to the United States under GSP (such as light manufactures and seafood) are important for South-east Asia’s supply chains. Impacts Vietnam may make another application for inclusion in the US GSP programme. The more authoritarian South-east Asian countries could find it easier to gain US GSP preferences under Trump. The Trump administration could use the GSP as a bargaining chip in trade negotiations or renegotiations.


Subject Headwinds for US-ASEAN trade. Significance The Office of the United States Trade Representative (USTR) last month withdrew ‘developing country’ status from several countries, including half the ASEAN states. This 'developing' status to a large extent protects countries that have it from US investigations into their trade practices. Impacts US companies will file more trade complaints against their South-east Asian rivals because the threshold for such complaints will be lower. More US tariffs on goods from ASEAN countries would increase the cost of doing business for South-east Asia. South-east Asian public opinion towards the United States will deteriorate.


Subject The outlook for the current migrant crisis in South-east Asia. Significance Over the last three weeks, an estimated 25,000 Rohingya and Bangladeshi migrants have sought to reach Indonesia and Malaysia, on boats mostly abandoned by people smugglers based in Myanmar, Bangladesh and Thailand. Malaysia and Indonesia have received around 3,000 such migrants so far. Seeking a solution, a regional summit will be held in Bangkok on May 29, including representatives from Myanmar, Australia and the United States. Meanwhile, suspected people-smuggling camps discovered in Thailand and Malaysia in May have led to allegations of official complicity. Impacts Amid allegations of official complicity in people smuggling and trafficking, scrutiny of the Thai and Malaysian governments will increase. Discovery of further people smuggling camps in other ASEAN countries, and allegations of official complicity, are possible. Capacity-building for ASEAN states' police forces, and ASEAN itself, is needed to counter people smuggling and trafficking. South-east Asian countries will enhance maritime patrols to search for other migrants.


1990 ◽  
Vol 124 ◽  
pp. 714-729 ◽  
Author(s):  
Jonathan D. Pollack

The Sino-Japanese relationship is among the central factors in East Asian international politics, but it remains a derivative rather than primary strategic pattern. Leaders in Beijing, long preoccupied by the Soviet-American military competition in East Asia and the more immediate Soviet challenge to China's security, have only begun to assess the potential effects of Japanese power on Chinese political and security interests. Japan's predominant concern has been the maintenance of its political and security alignment with the United States, reinforced by decades of Soviet rigidity toward Tokyo.


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