Swidden cultivators in the Southeast Asian highlands may work far from lowland centres, but certain crops attract powerful interests. During the First Indochina War (1946–54), French and Vietnamese political actors climbed the hills in pursuit of the Black River region's opium production and trade. Even after combat formally ended, opium contests continued into an independent Vietnam, intersecting with larger struggles over ethnic difference, state resource claims, and market organization. Using upland cultivators to examine post-colonial statemaking, this article tells a new story about opium's tangled relationship with socialist rule in Vietnam. Drawing on French and Vietnamese archival records, it traces the operation of successive opium regimes through war and into restive peace. Based on evidence of opium tax and purchase operations conducted by the Democratic Republic of Vietnam (DRV) from 1951 to 1960, it argues that regulating the commodity sensitized cultivators to their long, fraught relations with state power. Far from passive, cultivating subjects animated revolutionary ideals, engaged smuggling networks, negotiated resource rights, and mounted an oppositional social movement. Peaking in 1957, the movement and subsequent crackdown illustrate tensions embedded in post-colonial relations of exchange and rule.

This special issue brings together historians with expertise on China and Western Europe who have the explicit intent of bridging the existing gap between two parallel strands of scholarship, that is, Europe in the Cold War and the history of Socialist China, and combining the different perspectives and approaches of international, diplomatic, business, and cultural historiographies. The contributors’ lively interaction and close collaboration has been the key to the conceptual development of a broader view of the relations between West European countries and Socialist China in the early decades of the Cold War, as well as of China's policy towards the capitalist world before the Reform and Opening era.

During the Open Port period and Japanese colonial period (1876–1945), Koreans generally had a positive image of the United States. This positive view of the United States held by Koreans persisted until after liberation from Japanese colonial rule in 1945. The United States was a ‘liberator’ that saved the Koreans, and was viewed as ‘a cooperator’ with whom Korea was to solve its national task of establishing a new country. However, the concept of ‘American imperialist warmonger’ had begun to be promoted in North Korea from 1948–49. It was a concept advanced by the Soviet Union and the North Korean leadership. The negative image of the United States, which spread throughout North Korea from the early years of the Cold War, was merely a perplexing stigma lacking substantiated grounds. However, the experiences of the Korean War actualized the image of the United States as a ‘warmonger’ in the hearts of the North Korean people. Alleged indiscriminate aerial bombings, mass slaughters, sexual assaults, and arson attacks against Korean civilians became the most important reason for the expansion of intense sentiment. Anti-Americanism began to be systemized and routinized in every aspect of North Korean life after the Korean War.

The ‘weak’ and ‘flawed’ nature of South Asian institutions has become axiomatic in development discourse, with the persistence of this view outweighed only by its lack of concreteness. The fascination with institutions is noteworthy precisely because the most fundamental questions about them are still under debate: there is little agreement on the definition of institutions beyond generic statements, let alone an established consensus on which institutions engender development. Instead institutionalist explanations float far and wide, netting the blame for various policy failures, with a striking lack of critical inspection. This special issue is an attempt to bring together various perspectives on institutional change and economic development in South Asia in an attempt to problematize the very concept of institutions and their perceived role in fostering economic development. The geographical focus on South Asia furthers a central aim of this collection: to emphasize the contextual nature of institutions. This translates into a need for disaggregating secular institutional theory into its precise constraints and implications for particular spaces, moments, and contexts.

Most of the articles in this special issue were presented at a conference held at Trinity College, Cambridge, in May 2014 in honour of David Washbrook, to mark his 65th birthday. As a Festschrift, it is unusual: its authors are drawn not only from the ranks of Washbrook's students, but also include his collaborators and colleagues. But it is, we hope, more than a commemorative volume. Inspired by David Washbrook's work, the articles not only speak to the rich range of topics he has taken up in his distinguished career, they also reflect important new directions in the economic and social history of India, and Asia more broadly.

In analysing a campaign launched by the Indian Tea Market Expansion Board in a Hindi literary periodical, this article seeks to read tea advertisements within the cultural history of gendered lives and nationalism in the decade leading up to Indian Independence. More specifically, it explores how multiple versions of feminized Indian modernity came to feature in the construction of black tea as a healthy, social, and national beverage. As the habit and custom of tea drinking was not common amongst the Indian population of the first half of the twentieth century, the advertisements focused on the creation of a culture of ‘proper’ tea preparation and ‘correct’ consumption. Not only did the middle-class woman and her family feature centrally in these advertisements; aristocratic and working women as well as movie actresses were all associated with the beverage drunk to reenergize and savour. While the advertisements addressed middle-class society and consciousness, this article argues that they did so by also drawing on, and not distancing from, diverse class, caste, and professional contexts.

This article aims to deepen scholarly understanding of the special political and economic connection between Britain and Socialist China during the 1950s and the 1960s. After 1949, the British government had substantive reasons to preserve a link with Beijing, despite the unfolding of the Cold War. First, British assets in China were numerous. Second, the Crown colony of Hong Kong was an indispensable strategic enclave, although militarily indefensible. Third, the Foreign Office considered that Asia should represent an exception to unquestioned British loyalty to the Atlantic alliance, since the United Kingdom needed to prove that it was able to represent and preserve Commonwealth interests in the area. The article will point out that the United Kingdom maintained a privileged role as the main trading partner of the People's Republic of China (PRC) outside the Socialist bloc, thanks to the financial and commercial role played by Hong Kong. This is proved through an analysis of the fate of British financial institutions in China, which represented a favourable exception in the bleak scenario of the PRC nationalization process, as well as of the industrial development of the British colony, which was based on importing food and labour from the mainland, while serving as a financial hub in support of the PRC economy.

The slave trade in nineteenth-century Central Asia involved hundreds of thousands of slaves, predominantly Persian Shīʿites, and stopping the trade was alleged to be a major motivating factor in the Russian conquest of the region. Nevertheless, Central Asian slavery remains little-studied and little-understood. In this article I will argue, first, that the region's slave trade was characterized by decentralized trade networks and by abundant inter-nomadic trade; and, second, that Russian efforts to end the slave trade by decree and through military force in the 1860s and 70s were not as successful as has often been assumed.

This article examines the historical role and legacy of the foreign establishment in China's temporary capital Chongqing during the Chinese War of Resistance against Japan and the Second World War. This extraordinary episode, lasting from 1938 to 1946, ushered in a new era for China's foreign diplomacy and laid the foundation for its rise to world-power status. Placing Chongqing at the very heart of this epochal chapter in modern Chinese history, this article describes the major events, trends, and actors that directly or indirectly were instrumental to China's wartime transformation from a partitioned, de facto colony to a first-rate global power with a permanent seat among the ‘Big Five’. Seventy years after the end of the Second World War, this article presents fresh perspectives on a near-forgotten episode of China's war experience. Moving beyond the traditional typecasting of ‘Chungking’ as a primitive backwater in China's remote hinterland, this article reappraises wartime Chongqing as a major international centre at the spearhead of global change and as an important cradle of the modern power that China is today.

I examine decentralization through the lens of the local dynamics it unleashed in Bangladesh. I argue that the national effects of decentralization are largely the sum of its local-level effects. Hence, to understand decentralization, we must first understand how local government works. This implies analysing not only decentralization, but also democracy, from the bottom up. I present a model of local government responsiveness as the product of political openness and substantive competition. The quality of politics, in turn, emerges endogenously as a joint product of the lobbying and political engagement of local firms/interests, and the organizational density and ability of civil society. I then test these ideas using qualitative data from Bangladesh. The evidence shows that civic organizations worked with non-governmental organizations and local governments to effect transformative change from the grass roots upwards—not just to public budgets and outputs, but to the underlying behaviours and ideas that underpin social development. In the aggregate, these effects were powerful. The result, key development indicators show, is Bangladesh leap-frogging past much wealthier India between 1990 and 2015.

Early modern Siam is usually portrayed as a predominantly rural, peasant society. This picture is assumed from the worldwide trend of rural-to-urban transition, rather than from study of Siam itself. The available sources have a striking lack of any evidence on rural society. This article explores the possibility that this absence may reflect a real-world difference, not just perception. Unlike in temperate zones, enough food could be produced without dedicating the efforts of a majority of the population to agriculture. Rice could be grown by part-time ‘commuter’ agriculture, and other foods found by everyday hunting and gathering. Cultural preference based on the instinct for survival may have reinforced an affinity for urban residence. The scant data on Siam's demography suggest the majority of the population lived in urban places. Descriptions of the capital portray a commercial and industrial centre, capable of employing many in non-agricultural pursuits. The state systems for raising resources were tailored to an urban rather than a rural society. While the scarcity of data on early Siam makes any ‘proof’ impossible, the thesis that Siam was a predominantly urban society is worth exploring. From the early eighteenth century on, Siam was subject to a process of ‘ruralization’ that created the familiar peasant society that historians have projected back into the past.

This article argues that China's New Culture Movement was not a movement, but a buzzword. It was coined by little-known intellectuals in the summer of 1919 and then used by them to sell their own, long-standing agendas. Even though they declared famous intellectuals such as Hu Shi and Chen Duxiu to be the movement's ‘centre’ and inspiration, some of them were as, if not more, important in shaping the discourses surrounding the expression ‘New Culture Movement’. Drawing upon newspapers, journals, and conference reports, this article shows this using the example of two case studies, both of which marketed their agendas as ‘New Culture Movement’: the Jiangsu Educational Association, which was a political-educational group in Jiangsu; and Chinese Christian intellectuals around the Apologetic Group in Beijing.

Regarding the New Culture Movement as a buzzword addresses some puzzles about it. It explains why it has proven difficult to agree on a starting and endpoint for the New Culture Movement. It also illustrates why such a huge variety of ideas, whose complexity has become ever more evident in recent scholarship, was subsumed under the one headline of ‘New Culture Movement’.

Drawing upon interviews with individuals in Pakistan who cannot be identified as heterosexual or be contained by the gender binary, I argue that in recent years post-colonial legacies of colonial laws have been challenged in Pakistan in ways that suggest a complicated relationship among sexuality, gender, and modernity. I draw upon Partha Chatterjee's notion of political society to situate this relationship. As such, I seek to strengthen prior discussions located in India and Pakistan. Further, this article challenges the problematic assumptions in mainstream queer politics that Muslim societies are static and ahistorical assumptions that appear to assume progress and struggle for sexual rights to be a Western attribute. In so doing, I extend earlier critiques arguing for a more complex understanding of the rule of non-normative sexualities in Muslim societies and suggest that colonial policies that regulated and criminalized the more fluid forms of sexuality in Muslim societies were incorporated in the imperial project of civilizing non-European cultures. The stability of colonial policies regarding sexuality was challenged in 2009 when the Pakistani state gave political recognition to trans* communities, identifying them as citizens of a modern state. These changes, I argue, pave the way for a potential shift from the fluid sexuality and irreverence that khwaja sara are usually associated with middle-class norms of respectability and encouragement towards assimilation into the social order.

Despite theoretical justifications and empirical evidence that state-owned enterprises have played an important role in late development, as well as over three decades of evidence that privatization programmes since the 1980s have had mixed results at best, international financial institutions continue prescribing privatization as a panacea for developing countries. Pakistan is an interesting case to understand why privatization is still considered desirable, because it is one of a set of developing countries that have whole-heartedly implemented Washington Consensus policies. In this context, we analyse privatization in two key economic sectors in Pakistan: energy and banking. Using qualitative and quantitative data, we describe the motivations behind these privatizations, the process by which they were carried out, and analyse the post-privatization performance of these organizations and sectors. We find that in both cases (a) the privatizations failed not only with respect to their stated aims, leading to a decline in national productive capabilities, but also had adverse distributional consequences, shifting the rewards to the buyers while the risks and costs remained with the public sector, and (b) the suboptimal outcomes of the privatizations went largely unchallenged aided by a prevalent neoliberal view amongst the country's economic policy makers and intelligentsia. Our analysis sheds new light on the process by which privatization in the absence of a state with the capacity to discipline business interests has enabled these interests to obtain state-sponsored rents without bringing any of the associated benefits for economic development.

This article examines the history of Gujarat-Red Sea relations in the first quarter of a century after the Ottoman conquest of the Hijaz, in the light of Arabic narrative sources that have hitherto been largely neglected. While earlier historians have made use of both Ottoman and Portuguese archives in this context, we return here to the chronicles of Mecca itself, which prove to be an unexpectedly interesting and rich source on the matter. Our main interest is in the figure of Jarullah ibn Fahd and his extensive annalistic work, Nayl al-munā. A good part of our analysis will focus on the events of the 1530s, and the dealings of Sultan Bahadur Shah Gujarati's delegation to the Ottomans, headed by ‘Abd al-‘Aziz Asaf Khan. But we shall also look at the longer history of contacts, and conclude with brief remarks on the relevance of the career of the celebrated Gujarati-Hijazi intellectual, Qutb al-Din Muhammad Nahrawali. We thus hope to add another important, concrete dimension to our understanding of India's location in the early modern Indian Ocean world, as a tribute to the career and contribution of David Washbrook, our friend and colleague.

This article focuses on France's policy towards Socialist China in the decade preceding the spectacular and well-studied decision by President Charles de Gaulle to officially recognize the People's Republic of China (PRC). It argues that since the mid-1950s successive French governments discreetly orchestrated a process of rapprochement with the Communist authorities in Beijing. The article demonstrates that, at a time when the international situation discouraged steps towards official relations, the French government used commercial diplomacy as a means to open unofficial diplomatic channels with the Chinese and prepare the ground for future recognition. Relying mostly on French archival sources, this article brings to light evidence of the evolution of French diplomacy's thinking about Socialist China and assesses the rationales behind the French government's growing determination to normalize relations with it. It argues that the intensifying contest among European countries to reach out to Beijing, concerns about the PRC's appeal to developing countries, and an early appraisal of Sino-Soviet rivalry prompted French authorities to work for Sino-French rapprochement, while, at the same time, annoyance at the White House's obstinate refusal to revise its reading of Cold War dynamics weakened France's disposition to fall into line with American demands to maintain a harsh stance towards the PRC.

Entries in Mao Era reference works today serve as windows into the world of words and meanings of a bygone era. Dictionaries and encyclopaedias, though, did not speak with one voice, even under Communist Party control. Lexicography and the question of who would get to publish on and explain the meaning of the ‘new terms’ and ‘new knowledge’ of ‘New China’ were subject to constant debates. Lexicographers, editors, and publishers specialized in the business of setting up categories and, together with readers and state censors, they policed them. Following on their heels, this article examines four moments in Mao Era lexicography, ranging from the early years of transition to Chinese Communist Party rule to the height of the Great Proletarian Cultural Revolution. Internal reports and letter exchanges on the production and circulation of single-volume encyclopaedic dictionaries show who contributed to encyclopaedic work, how it was controlled, and why control and censorship were often far from simple. Taking lexicography seriously as a component of the socialist information economy after 1949 sheds light on complex processes of knowledge transmission that defy simple models of socialist state propaganda.

This article studies diplomatic history in its physical dimensions. Its point of departure is the interpretation of the term ‘corps diplomatique’ in a literal sense. The article introduces the concept of the diplomatic body as a diplomat's body and as a body with diplomatic functions and meanings. Based on material relating to the British Legation in Kabul from 1922 until 1947, the body's ubiquity in international relations is revealed through the themes of space, language, and medicine. The article first looks at the impact of Kabul's spatial conditions and the physical reactions it excited in British diplomats. It then considers the bodies of Afghanistan's ruling elite as objects of British attention, whose appearance was documented in diplomatic records. Descriptions of these bodies in diplomatic language expressed intimacy and consensus as well as estrangement in British–Afghan relations. In addition to the metaphorical use of the diplomatic body, the provision of healthcare through the Legation's medical unit addressed the needs of British and Afghan bodies alike. It was also employed to further diplomatic ends by extending colonial medicine to the Afghan population. The study of the Legation's physical practices ultimately reveals the diplomatic mission's colonial origins and character.

While the debates about the use of a single script for rendering the Marathi language became relevant only after the advent of printing, the fast-changing social and political landscapes of the nineteenth and twentieth centuries lent their own weight to the discourse. The debates about the writing system became the venue for various competing social forces and political movements. The issues of region, caste, class, and religion—the core of today's identity politics—were all embroiled in this debate, as were both the British colonial and Indian nationalist governments. In just 150 years, Balbodh (a variant of Devanagari) emerged as the sole script for the Marathi language. At least three different arguments were used to dismiss the Modi script. The first was about printing types, and the legibility and economy of Devanagari. By the end of the nineteenth century, the social empowerment of the literati and administrative convenience were the reasons given for abolishing Modi. In the twentieth century, British resistance to nationalist efforts in western India, and then a fear of regionalism under the new nationalist independent republic, ensured that a single script able to be used for both Hindi and Sanskrit would be officially sanctioned for Marathi.

This article examines letters written by young men to the Marathi-language journal Samaj Swasthya and its editor, R. D. Karve, a major advocate of birth control and sex education in western India. The letters, and Karve's responses to them, constituted perhaps the earliest sex-advice column in Indian print media. We argue here that the correspondence provides a unique vehicle for understanding the forms of sexual knowledge held by middle-class males in mid-twentieth-century India as well as for appreciating their most significant sexual anxieties. The article analyses the concerns expressed in the letters about masturbation and seminal emissions, the nature of the female body and processes of conception, birth control and same-sex sexual practices. It particularly illuminates the ways in which the concept of modern conjugality pervaded the sexual understandings of the young men who wrote to Karve. It thus offers valuable insights into specifically sexual aspects of conjugality and masculinity—aspects that have previously been unexplored.