The European Community is distinctive among the donors of international development assistance. Although it is categorized officially as a multilateral aid institution, the Community differs in structure, purpose and role compared to other, more familiar organizations of that genre. Like other multilaterals, the European Community derives its aid budget, as well as its other financial resources, from the fiscal contributions of its Member states (each of which provides its own bilateral assistance to developing countries). Yet, to be sure, the Community represents more than just a multilateral economic union, since it also constitutes a supra-European governmental authority in the making. Indeed, the European Community has begun to evolve a common foreign policy, which is reflected in its role in Official Development Assistance (ODA). Its aid effort, in giving expression to the Community's common international purpose, has taken on most of the attributes of government-to-government assistance. It is this combination of multilateral and quasi-bilateral characteristics that sets the European Economic Community (EEC, as the Community is styled in its ODA role) apart as a uniquely meta-national participant in international development cooperation.

Migration from the countryside to urban provincial centres and capital cities is a major reason why rural communities in southeast Asia suffer extensively from acute poverty and ill health. In Thailand, as elsewhere, it is principally the young and able who move to the cities in search of jobs, and whose departure impoverishes even more their home communities. The Thai Sangha has traditionally accommodated this pattern of migration by providing educational opportunities for those who ordain at an early age, but in recent years a variety of schemes has enabled monks to learn secular skills which equip them to become ‘practitioners of development’ in their home regions. This training has gone hand in hand with attempts by leading scholar monks to reformulate Buddhist teaching to emphasize the importance of living in self-reliant communities which are alert to the most up-to-date scientific information available on health care and environmental protection.

British diplomatic contacts with Mao Tze-tung and the communists during the war and immediately after from 1944 to 1946 have remained unresearched by western historians, their significance unrecognized. While Chinese—American relations during the Second World War have attracted wide attention among scholars, many aspects of the Sino-British relationship still remain totally unexamined. This reflects the premise that Britain played only a minor role in shaping Chinese attitudes towards the western powers during the period. In fact, Britain significantly influenced the future of Chinese-Western relations.

It is a truth that from the western extremity of California to the eastern coast of Japan, there is not a spot where judgement, taste, decency and convenience are so grossly insulted in that scattered and confused chaos of houses, huts, sheds, streets, lanes, alleys, windings, gullies, sinks and tanks which jumbled into an undistinguished mass of filth and corruption, equally offensive to human sense and health, compose the Capital of the English Company's Government in India.

Until the recent past, the analysis of economic inequality in a country was essentially a macro level exercise. Currently, it has been well recognized that macro level inequality measure is inadequate for assessing a country's economic development and its distributional pattern. To have a clear understanding of the nature, structure and factors responsible for inequality decompositions of aggregate inequality into sectors, sources and determinants of income are essential. The concept of decompositions of inequality signifies that if the population of income recipients is partitioned into a number of subpopulations, the total inequality of the population can be expressed as sum of the inequality within the sub-populations and of the inequality between them.

This paper deals with socio-cultural innovation in the hills of southeastern Bangladesh. Outsiders have always been struck by the ethnic diversity of this area. The literature—written mainly by British civil servants, Bengali men of letters, and European anthropologists—presents a picture of twelve distinct ‘tribes’, all practising swidden or shifting agriculture, locally known as jhum cultivation. In addition, there are Bengali immigrants who do not engage in swidden cultivation.

One of the unresolved issues of Indian anthorpology is how to characterize and weigh the social importance of individuality and achievement in Indian social history. Of course, the individual as ‘empirical agent’ exists in India as everywhere (Dumont 1970a:9), yet because Hindu culture stresses collective identities over those of the individual, individual achievement, which is a measure of individuality, has been overlooked and sometimes outrightly rejected as a cause of history and social order (Dumont 1970a:107; 1970b; cf. Silverberg 1968). In consequence, the motivations underlying achievement that might explain historic action have also been ignored. This undervaluing of individuality and achievement has given rise to a long debate among South Asianists about the role of the individual in Indian society (e.g., Marriott 1968, 1969; Tambiah 1972:835; Beteille 1986, 1987), a debate that raises questions in wider arenas about the nature of society and culture in relation to individuals (e.g. Brown 1988; Mines 1988).

The spring month of Māgh heralds festivals, pilgrimages and popular rituals in the north Indian countryside. In 1872, the small village Bhaini, in Ludhiana district, was the scene of feverish activity. Participants in a millenarian community popularly known as Kukas had collected there in connection with the spring festivities on the 11 and 12 of January. They had, however, very little to celebrate. In the past four months nine of their numbers had been hanged by the colonial authorities on charges of attacking slaughter houses and killing butchers, others had been imprisoned, and many more were subjected to increasing surveillance and restrictions. British officials nervously shifted their views of the Kukas. Earlier seen as religious reformers within the Sikh tradition, they were now deemed to be political rebels. As those present felt heavily suspect in the eyes of the administration, the atmosphere at Bhaini must have been tense and unnerving.