The Naqshbandiyya Mujaddidiyya order is among the world's largest and most geographically widespread Sufi orders, but it has long been assumed to be absent among Chinese-speaking Muslims. Despite a handful of isolated references to local Chinese Mujaddidī groups in studies of particular communities, comprehensive histories of Chinese Islams make no mention of the Mujaddidiyya, and histories of the Naqshbandiyya Mujaddidiyya make no reference to Chinese-speaking Muslims. This article demonstrates that the Mujaddidiyya order has not only been present at various times and places among Chinese Muslims, but has also played a role in the development of nearly all major strains of Islam in China proper, including those commonly known as the Gedimu, Jahriyya, Khāfiyya, Qādiriyya, and Ikhwān. The article also uses new primary sources to provide an account of how a Mujaddidī order expanded into Eastern Turkistan and was transmitted from there to Muslims in China proper. It shows that adaptation to local environments created distinctive forms of Mujaddidī Sufism, highlights Hui-Uyghur connections, and argues that South Asia deserves a central place in any account of Islam in China.

This article begins by surveying the commercial structure of nineteenth-century Yazd, centring on the economic activities of its Zoroastrian inhabitants. Next, we examine the house of Mehrabān, arguing that they were intermediate figures in Persia's transition from a pre-capitalist to an inchoate capitalist mode of production. Throughout the mid- to late nineteenth century, the Mehrabāns were significant socio-economic players and precursors for later generations of prosperous, worldly Iranian Zoroastrians. Ardeshir in particular epitomised the gradual emergence of an Iranian bourgeoisie in the urban centres of Persia, specifically Yazd. Concurrently, the rise of prominent members of the Mehrabān family was intimately related to their education, ‘cultural capital’, socio-economic connections, and business ventures in Bombay as well as their constantly developing political clout in Persia and India.

This article examines the different mechanisms of the circulation of Chinese ceramics in the Middle East during the Abbasid-Chinese ceramic exchange during the eighth–tenth centuries ce. Although trade has been used conveniently to denote the circulation of Chinese wares in the Abbasid Caliphate, it is not the only mechanism that existed. There were also other possible processes of circulation, such as ceramics sent as tributes, diplomatic gifts, and samples, and secondary distribution through looting and pilgrimage. Not all Chinese wares shipped to the Middle East were luxury goods. Different types of Chinese wares had different functions and commercial and aesthetic values in the Middle East. It is an oversimplification to describe the circulation of Chinese wares in the Middle East as merely the result of the luxury goods trade.

Taiwan is an island and trade has always been the locomotive of its economic development. From the 1620s to the 1960s, cane sugar was Taiwan's most representative export commodity. Yet little attention has been paid to the business strategies of sugar traders and the changes in their thinking. How did the Takow (Kaohsiung) merchants who first went to Japan and Hong Kong to conduct cross-border trade in person learn about international trade and build a network of human resources that crossed borders, especially after the 1870s? And how did they face the great changes of an era in which tradition and modernity were intertwined, so that, following the regime transfer in the 1890s from the Qing Dynasty to the Japanese empire, they were able to expand their business territory and become major sugar merchants in southern Taiwan?

This article examines the career of Wang Xuenong—a well-known sugar merchant in Taiwan during the Meiji period (1868–1912). It attempts to explain, from the perspective of cross-cultural knowledge transfer and human resource strategies, why and how sugar merchants such as Wang, who had gone to Japan in the early years of the Meiji Restoration for purposes of cross-border trade, introduced a trading company system that incorporated a mixture of East Asian and Western elements. It further investigates how they expanded their business from the sugar trade into a wider commercial domain that included mechanical rice milling and steamship transport. Finally, it looks at how their actions affected a transformation of Taiwan's commercial culture from the late Qing Dynasty to the early days of Japanese rule, and the historical significance of these changes in Taiwan's transitions towards industrialisation and modernisation.

This article examines the comparison constructions in two Northern Talyshi varieties: in Anbarāni, used in the Islamic Republic of Iran; and the Northern Talyshi dialects spoken in the Republic of Azerbaijan. These constructions have been poorly studied in previous research dealing with this North-western Iranian language and this article aims to fill that gap. In contrast with a number of Western Iranian languages, Northern Talyshi (and the Talyshi language in general) does not have special morphological markers for expressing the degrees of comparison. The comparative grades are marked syntactically using various adpositions and function words. Having long been under the influence of neighbouring languages such as Persian and Azerbaijani, both Anbarāni and the Talyshi dialects spoken in the present-day Republic of Azerbaijan have been affected by these languages at some level in the ways to make comparison.

This article examines international transactions related to steam locomotives at the beginning of the twentieth century while focusing on Japanese trading companies. In particular, it considers in detail how Japanese trading companies acquired the knowledge and know-how of locomotive trading to carry out their business transactions through a case study of Okura & Co.'s New York branch office. The analysis highlights the following three factors that supported Okura's locomotive trade in New York: first, the company took advantage of business opportunities by collecting information through networks of Japanese contacts in New York and local experts; second, it utilised social and technological infrastructure, including international communication lines, transportation, and financial systems, as key fundamentals of its overseas activities; third, a former oyatoi (hired foreigner) played a critical role as its consulting engineer. In particular, the overseas activities of Japanese trading companies drew heavily on formerly hired foreign engineers, whose technological knowledge and networks became an essential route of knowledge transfer in cross-regional commercial management. These will contribute to the evolution of history related to the starting points of global activities of Japanese trading companies.

On Rameshvaram island in the south-east corner of India lies one of Hinduism's most important temples—the Rāmanāthasvāmi, one of the four dhams (‘holy abodes’) and the site of two Śiva-liṅgas said to have been consecrated by Rāma himself. A temple has existed here since at least the eleventh century, although most of the present temple dates to the seventeenth and eighteenth centuries when the island was protected by the Setupati rulers of nearby Ramnad. In several of the long corridors and halls for which this temple is famous are brightly painted life-sized standing images of over 100 male figures attached to columns. Though such images are characteristic of many south Indian temples from the seventeenth and eighteenth centuries, there are far more at Rameshvaram than at any other south Indian temple. This article examines the number, location, and significance of these numerous standing images within this temple. By exploring the significance of the temple as a long-standing site for the royal performance of devotion, this article seeks to address whether the great number and identity of the life-sized donor images can be explained by both Purāṇic ideas of kingship and seventeenth- and eighteenth-century Dutch observations of the pan-Indian status of the temple.

The Ahl-i Hadith in South Asia has largely been studied as a textualist, puritan movement as a result of its exclusive emphasis on the Quran, Hadith sources, and connection with a variety of radical political and armed groups. In contrast, poetry has largely been associated with Sufi movements. This article questions this distinction and makes a historiographical intervention by examining the poetry of Maulana Muhammad Anwar Shopiani (d. 1940) in the Kashmiri, Persian, and Urdu languages. Through a close analysis of Shopiani's biography and poetry, the article complicates the hitherto available picture of the Ahl-i Hadith movement which Shopiani helped to take root in Kashmir. Doing so draws attention to the movement's novel literary aspect that engages with regional Sufi and sympathetic Hanafi thinking as well as with the broader Persianate literary traditions and transregional currents of revivalist thinking on the basis of the principle of taḥqīq, research. Even as Shopiani's message remains committed to a ‘factual’ iteration based upon Quran and Hadith sources, it is the concept of love, both in its spiritual and worldly manifestations, that emerges as central to his thought. It is through this that the paradox between the actual historical distance from Prophet Muhammad's time and the Ahl-i Hadith's ideological desire to revive that time by a literal enactment of the sunnah is resolved. In doing so, the article makes a methodological case for employing poetry as a source for writing an intellectual history from below which examines Islamic movements on their own terms.

The ancient Zoroastrian hymn of worship dedicated to the frauuaṣ̌i-s (affirmative choices) of righteous mortals and divinities refers to an important discourse that takes place between an unnamed Zoroastrian poet-sage and his mysterious rival, named Gaōtəma. The figure of Gaōtəma has intrigued Avestan scholars through the years, but the significance and the implications of Gaōtəma's identity, and of his presence in the hymn, has to date not been seriously studied. This article first examines the context in which Gaōtəma is presented in the hymn. Building upon this, it then evaluates four potential identities for Gaōtəma: Avestan, Turanian, Buddhist, and Vedic. Conducting a multidisciplinary and comparative assessment, the article eventually argues in favour of a Vedic identity for Gaōtəma, specifically that of a poet-sage who was a proponent of the Rig Vedic divinity Indra. This investigation into Gaōtəma's identity concomitantly provides important perspectives on certain aspects of the Zoroastrian religion, and often in a comparative context.

An inscription in the name of a Kushan king, Wima Takto (circa 90–113 CE), has recently been discovered by the archaeologist Muhsin Bobomulloev of the National Museum of Tajikistan and his colleagues. The new inscription, found in the Almosi Gorge with other inscriptions in an ‘unknown script’, confirms the identity of Wima Takto, the second king of the Kushan Dynasty, which ruled a large territory stretching from Central Asia to North India in the first four centuries CE. The history of this dynasty is pieced together from inscriptions, coins, and archaeology, and fleeting references in Chinese sources. Each new inscription adds another piece to the jigsaw of Kushan history, revealing a powerful state in control of the central lands of the ancient Silk Road. This article positions the new inscription within the current understanding of Kushan history and the status of Wima Takto.

This article examines the social background of engineers in Meiji Japan by analysing their employment-seeking activities and their role in fostering industrial development. In particular, it focuses on the graduates from the Imperial College of Engineering (ICE) in Tokyo. One of the most prestigious schools for technical education, the ICE was established by the Meiji government in 1871 and opened in 1873. In traditional Japanese society, the handicraft manufacturing sector was held in low regard. The difficulties that graduates faced while the industry was still developing serve as a stark reminder of the widespread contempt and disdain for manufacturing that existed in Japan before the new profession of engineer gained traction. By scrutinising the memoirs of these engineers, this study shows that new engineering graduates faced barriers to employment in industry due to the low social prestige of those working in manufacturing in the private sector and the conflict with traditional workers, as well as the fact that private companies could not afford to employ engineers in the early years of industrialisation.

The history of mining education in late Qing China has received relatively little attention in scholarly literature. Through the lens of institutionalising global mining knowledge, this article addresses the following questions: How did the demand for expertise within the framework of mining bureaucracy evolve under the impact of Western imperialism? How did mining education enter scholarly discourse and become eventually institutionalised in the late Qing China? Drawing on evidence from the collections of Sheng Xuanhuai's archive series, it investigates two previously overlooked ‘failures’ of Sheng's mining-related enterprises, namely his earliest mining practices in Hubei in the 1870s and his proposal for establishing a mining school in Shandong in 1888–89. It then reconnects these efforts with the histories of Western learning, late Qing mining bureaucracy, the monetary crisis of that era, and the global recruitment of engineers despite a pronounced distrust of foreign expertise. It argues that these seemingly discrete efforts or ‘failures’ in fact paved the way for initiating China's first engineering university as well as other mining colleges in around 1895 and eventually led to the rise of engineering education before the entire educational system was transformed in China.

This article examines the way in which Iran's eighteenth-century ruler Nader Shah was portrayed in contemporary Europe as well as in Iran, and how the resulting image—half national hero, half ruthless warlord—has resonated until today. In an age short on ‘great’ leaders, Nader spoke to the imagination like no other contemporary ruler, Western or Asian. Nader's subsequent record can be read as a palimpsest, a layered series of images of multiple world conquerors, from Alexander to Napoleon. The latter, who shared Nader's humble background and evoked a similar ambivalence, represented the closest analogue, turning him into the European Nader Shah. In the modern West, Nader no longer speaks to the imagination. Modern Iranians, by contrast, have come to see him as the Iranian Napoleon. While still ambivalent about him, they admire him as the ruler who regenerated the nation and ended foreign occupation, yet his undeniable cruelty and imperialism make him an awkward national hero.

Tang expansion in the early seventh century brought about a series of changes to the eastern Tianshan region, including the incorporation of the region into the imperial postal relay and defence system. Important structures, including cities for the soldiers and other immigrants from Tang territory, along with fortresses and relay posts, were established along the major routes in the region, especially on the northern slopes of the Tianshan range. However, the era after the decline of the Tang is not as well known, due to a lack of contemporary sources. This article, based on a comprehensive analysis of documentary and unearthed materials, discusses a previously unacknowledged process of urbanisation in the region during the Uighur era. Uighur immigrants, originally nomads on the Mongolian steppe, occupied not only the cities, but also the garrisons and other infrastructure established by the Tang. As a result, urban settlements were established at sites that had previously served military purposes. Clusters of new cities emerged in the region, especially on the northern slopes of the Tianshan, which had long been part of the nomadic cultural zone. The sedentary and mercantile culture of the Uighurs played an important role in this process, serving as an impetus for economic prosperity along the eastern section of the Silk Road between the Tang and Mongol–Yuan eras.

The American Revolution, as recent studies have shown, was appropriated by Chinese revolutionaries to use in their anti-Manchu propaganda in the early twentieth century. Few scholars have fully recognised Japan's important role in mediating Chinese revolutionaries’ understanding of the American Revolution. This article aims to bridge the gaps in existing scholarship through a close reading of Chinese and Japanese writings on the American Revolution in the nineteenth and early twentieth centuries. I will show that Chinese and Japanese elites’ understanding of the American Revolution was structured by the changing power relations between China, Japan, and the West. Before Chinese and Japanese elites internalised the ideology of Western cultural superiority, the former inspired the latter to see the American Revolution through a Confucian lens. After the ideology of Western cultural superiority became entrenched in Japan, Japanese elites reinterpreted the American Revolution through the lens of Western ideas of liberty, civil rights, and popular sovereignty. Their new interpretation, in turn, inspired Chinese revolutionaries in Meiji Japan to view the American Revolution as a model for their anti-Manchu revolution in the 1900s when the ideology of Western cultural superiority started to take root in China.

In this article, I discuss the vilification of Kṛṣṇa as a deceitful sorcerer in the Mughal poet-laureate Shaikh Abū'l Faiḍ bin Mubārak, or ‘Faiḍī's Mahābhārat and his correspondent apotheosis as the ‘essence of the True God' in the Shāriq al-maʿrifat, a treatise also ascribed to Faiḍī. As I argue, this inconsistency, or ambivalence, is a common and overlooked facet of the elite Islamicate engagement with religious diversity and difference in early modern Hindustan. In the case of the Mahābhārat, however, Faiḍī's portrayal of Kṛṣṇa as a deceitful illusionist reflects not only an Islamic discomfort with Vaishnavite theology, but Faiḍī's own performative insecurities as a Hindustani writer of Persian poetry and literary prose. Kṛṣṇa's so-called ‘magic’ lies in large part in his way with words: the verbal and social manipulation he uses to stoke the flames of conflict. The character thus becomes a kind of shadow or double of Faiḍī himself-a demiurgic author of the Mahābhārat upon which the poet can displace the classical Islamicate association of poetry with sorcery and deceit.

Standardisation is a product of the second wave of the Industrial Revolution in Europe and North America. This article examines how Western standardisation practices were introduced, transmitted, and promoted in China during the first half of the twentieth century. In particular, it looks at the critical role played by British, American, and local Chinese engineers in the transmission process. The topics covered in the present article have seldom been considered, and this article tries to fill the gap in scholarship. It analyses the shifting patterns of various standardisation efforts that are closely related to the governance of both cities and the wider nation. Work examined includes that of the Engineering Society of China, led by British engineers, which initiated standardisation in the Shanghai International Settlement in the early twentieth century; that of the Association of Chinese and American Engineers, founded by engineers of China and the USA, which, after World War I, began to implement the standardisation of railway infrastructure, with the cooperation of the Ministry of Transportation of the Beijing government; and efforts in the 1930s under the Nanjing government to establish an ‘engineering’ or ‘technocratic’ state, which included the execution of national schemes for the development of industrial standardisation. From the period of World War I until the 1930s, the orientation and practices of American standardisation strategies dominated China; then, due to the worsening situation of the Chinese–Japanese War, ideological tendencies and national strategies for standardisation began to diverge.

This article examines the relationship between the manuscript translation of Mingxin baojian 明心寶鑑 (Precious Mirror for Enlightening the Mind) (circa 1590) by Juan Cobo (circa 1546–1592) and the Fujian book market in China. It explores the cultural implications of Cobo's translation by focusing on the commentary he provided in the marginalia of the manuscript. By investigating Cobo's translation and marginalia notes on three Chinese concepts—Chinese monks, dragons, and reincarnation—this article highlights the complex cultural issues present when the early Spanish missionaries in the Philippines negotiated with Chinese culture in their writings and publications.

This article analyses labour-intensive workforce strategies in Japan's government-run informational infrastructure (post, telegraph, and telephone) and in the adjunct services associated with their administration in the decades up to the Pacific War. It asks to what extent the growing scale of employment in Japan's communications infrastructure in this period confirms the existence of labour-intensive growth outside the manufacturing sector, and how far the growth of the labour force in post and telecommunications was facilitated by specific labour-absorbing institutions—that is, formal or informal institutions designed to mobilise or incentivise large numbers of employees. The discussion of these two associated questions shows not only that this area of infrastructure provision was highly labour-intensive in terms of the numbers employed and the diverse tasks undertaken, but also that the government-run postal system in effect depended for its growth and development on labour strategies and labour-absorbing institutions analogous to those usually associated with manufacturing development. The article also seeks to establish how far we can see in this sector the gradual improvement in the quality of labour normally associated with the labour-intensive industrialisation process, providing evidence that the evolving institutions were closely associated with a gradual improvement in the quality of labour and its ability to interact with rapidly changing needs and technologies.