The role of Sufi networks in facilitating trans-imperial travel and the concomitant social and political connections associated with the pilgrimage to Mecca is often mentioned in the literature on Ottoman-Central Asian relations, yet very little is known about how these networks operated or the people who patronized them. This paper focuses on the Sultantepe Özbekler Tekkesi, a Naqshbandi lodge in Istanbul that was a primary locus of Ottoman state interactions with Central Asians and a major hub of Central Asian diasporic networks. It departs from an exclusive focus on the experiences of elites, to which much of the conventional historiography on Ottoman-Central Asian relations has confined itself, and examines the butchers and bakers, craftsmen and students who set out on the hajj to Mecca in the late nineteenth and early twentieth centuries. Drawing on sources from the private archive of this lodge, the paper reconstructs the experiences of a diverse range of remarkably mobile actors and explores the myriad ways in which this Ottoman-administered institution facilitated their travel to and from Mecca. Through its focus on the conduits and mediators, the structures and buildings—the actual sites—where connections were forged, the paper sheds light on the role that such state-administered Sufi lodges played in delivering on the paternalistic rhetoric and system of sultanic charity that was an integral part of late Ottoman politics and society.

The paper deals with the trends of fascist and fascist-like right-wing social and political thought in colonial Korea in the early 1930s. It shows that in the 1920s, Korea's right wing, its ability to reach out to the masses being severely limited, preferred mostly conciliatory tactics in its relationship with leftist radicals, often making efforts towards inventing ‘hybrid’ ideologies which would integrate the leftist social concerns into the mainstream religious or nationalist constructions (an example of such a hybrid were various Korean versions of Christian socialism). After the Great Depression, however, Korea's nascent bourgeoisie felt more threatened and became more interested in keeping abreast with right-wing extremist trends in the mother country (Japan) and elsewhere. Such representative ideologists of the Korean propertied class as Yun Ch'iho and Yi Kwangsu were praising Mussolini and employing strong Social Darwinist language in their exhortations to the Korean people to ‘regain their vitality and develop [a] spirit of collectivism, obedience and self-sacrifice’. However, until the very end of the 1930s many of Korea's right-wing ideologues remained pronouncedly religious (Yun as Christian, Yi as Buddhist). While highlighting the religious essentials of their worldviews they often abstained from imitating the most extremist traits of European fascist ideologies (for example, anti-Semitism). In many ways, Korea's fascism continued until the end of the 1930s to be an intellectual discourse rather than a mass movement, and retained a strong aura of belonging to more mainstream religious or nationalist traditions.

This paper traces a set of interlinked Asianist networks through the activities of Mahendra Pratap, an Indian revolutionary exile who spent the majority of his life at various key anti-imperialist sites in Asia. Pratap envisioned a unified Asia free from colonial powers, but should be regarded as an anti-imperialist first and a nationalist second—he was convinced that India's independence would materialize naturally as a by-product of a federated Asia. Through forging strategic alliances in places as diverse as Moscow, Kabul, and Tokyo, he sought to achieve his goal of a united ‘Pan-Asia’. In his view, Pan-Asia would be the first step towards a world federation, in which all the continents would become provinces in a new world order. His thought was an intricate patchwork of internationalist ideas circulating in the opening decades of the twentieth century, and his travels and political activities are viewed in this context. Pratap's exploration of the relationship between the local, the regional, and the global, from an Asian perspective, was one of many ways in which Asian elites and non-elites challenged the legitimacy of the political order in the interwar years.

This paper explores the efforts and impact of the Society for the Diffusion of Useful Knowledge in China (1834–1839), which existed during the five years before the First Opium War. It contends that the Society represented a third form of British engagement with the Chinese, alongside the diplomatic attempts of 1793 and 1816, and the military conflict of 1839–1842. The Society waged an ‘information war’ to penetrate the information barrier that the Qing had established to contain European trade and missions. The foreigners in Canton believed they were barred from further access to China because the Chinese had no information on the true character of the Europeans. Thus, they prepared ‘intellectual artillery’ in the form of Chinese language publications, especially on world geography, to distribute among the Chinese, in the hope that this effort would familiarize the Chinese with the science and art of Westerners and thereby cultivate respect and a welcoming atmosphere. The war metaphor was conceived, and the information war was waged, in the periphery of the British informal empire in Canton, but it contributed to the conceptualization of war against China, both in Canton and in Britain, in the years before actual military action. Behind the rhetoric of war and knowledge diffusion in Canton, lay a convergence of interests between merchants and missionaries, which drove both to employ information and military power to further their shared aim of opening China up for trade and proselytizing.

Wireless radio broadcasting in colonial Singapore began with amateur organizations in the early 1920s, followed by commercial ventures and, finally, the establishment of a monopoly state broadcasting station. Listeners followed local broadcasting as well as international short wave radio. Both participants in and the content of radio reflected the multiracial, cosmopolitan make-up of a colonial port city which functioned through the lingua franca of English. The manner in which early broadcasting developed in Singapore sheds light on the creation of different imagined communities and the development of civil society. There was an increasing presence of non-Europeans, women, and youth, many of whom were drawn by the mystique of this new technology. Wireless radio also brought about a transformation in the public soundscape. These themes contribute to our understanding of the global history of radio as well as the nature of colonial societies within the British empire.

The rule of law has always been cherished as one of the key institutions central to the successful transformation of Hong Kong from ‘a barren rock’ into a global city. The colonial administration's respect for the principles of the rule of law, however, has been tested by sporadic political turbulence during the 150 years of British rule. Due process of law and other key principles of English laws have been compromised by political expediency when the colonizers felt threatened by challenges from various sources. The 1967 Riots was one of those difficult times. Despite the facade of public support for firmness against disturbances enjoyed by the colonial government, the exercise of some of these emergency powers, particularly the powers to detain and deport, remained highly controversial. With normalization of the Anglo-Chinese relationship in mind, the confrontation prisoners constituted a stumbling block for renewing the friendship with Beijing. The various attempts made by London at pressurizing the Hong Kong government for early release of these prisoners attest to the prevalence of political expediency over the respect for the rule of law under colonial rule.

Drawing principally upon a rich vein of previously unexploited business records, this paper analyses the experience of British firms in Indonesia between the achievement of independence and the beginnings of the Suharto regime. As in The Netherlands East Indies, British enterprises occupied a significant position in post-colonial Indonesia in plantations, oil extraction, shipping, banking, the import-export trade, and manufacturing. After the nationalization of Dutch businesses from the end of 1957, Britain emerged as the leading investing power in the archipelago alongside the United States. However, during Indonesia's Confrontation with British-backed Malaysia (1963–1966), most UK-owned companies in the islands were subject to a series of torrid (albeit temporary) takeovers by the trade unions and subsequently various government authorities. Most of these investments were returned to British ownership under Suharto after 1967. But, in surviving the Sukarno era, British firms had endured 15 years of increasing inconvenience and insecurity trapped in a power struggle within Indonesia's perplexing plural polity (and particularly between the Communist Party and the military). Indeed, the Konfrontasi takeovers themselves, varying in intensity from region to region and from firm to firm, were indicative of deep fissures within Indonesian administration and politics. The unpredictable and unsettled political economy of post-colonial Indonesia meant that the balance of advantage lay not with transnational enterprise but with the host state and society.

From the late nineteenth century onwards, a new range of European and American technologies, powered by electricity and gas, and intended for use on the body and in the home—especially appliances for the domestic kitchen—began to appear in Manila. Electro-mechanical vibratory devices and steam-powered massagers for the body; hair waving and curling machines; and a multitude of technologies for the domestic kitchen, from stoves and water heaters to a gamut of electric and gas gadgetry that included percolators, boilers, electric waffle-irons, grills, and refrigerators (or ice-boxes, their precursor) were targeted largely at the affluent female consumer with promises to improve her physical appearance and health or make her daily life more comfortable. Their introduction and impact in the Philippines can tell a number of compelling stories—the desirability of European or American bourgeois culture, how the trappings of Western lifestyles were imagined, the extent to which the use and purchase of certain technologies aimed at replicating or emulating those lifestyles, or, as this paper explores, the gendered technological infrastructure of the ‘good life’. In this story, modern technologies designed for domestic settings and for use on women's bodies made manifest a myriad of desires and aspirations—prestige, status, cosmopolitanism, modernity, and urbanity. They also articulated a particular sensuousness and pleasure. Electro-vibratory devices, hair styling machines, and kitchen appliances could be experienced by all the senses and thus exerted a visceral appeal; their use proclaimed an enthusiasm for modern technology which, for the first time, emphasized the relevance of modern technology to women's everyday lives by the transformative effects they promised.

As China approaches economic superpower status, its need to achieve considerably higher standards of corporate governance is becoming paramount. Despite impressive recent advances in its capital and stock exchange markets, the on-going overhang of state ownership in its former state-owned enterprises, together with an unwieldy and ineffective dual board governance system, has left China facing major corporate governance problems that will deter the private investment necessary for its continued growth. This paper illustrates these problems, and suggests possible reforms that will provide the foundation for the efficient further development of China's capital markets that is needed to help China become a major economic superpower.

This paper considers the abolition of the mui tsai (young female bondservants) as it unfolded in British Malaya, and challenges the overemphasis on Hong Kong as the primary focus of mui tsai scholarship. While the mui tsai system was defended as a time-honoured Chinese tradition, this paper uses new material to show that trans-racial considerations figured prominently in mui tsai abolition in Malaya, particularly in helping to recast it as a wider problem of child welfare. It is argued that this neglected aspect of mui tsai abolition only comes clearly to light in the Malayan case; for only in the intensely multi-racial conditions of peninsular Malaya could the question be asked: ‘Do you own non-Chinese mui tsai?’

This paper explores two dynamic places and spaces in the Americas, destination of several Asian diasporas—the Chinese, Japanese, and South Asian—as contact and exchange zones. One would be the ethnic enclaves commonly called ‘Chinatowns’, which stretch over time from the early sixteenth century to the present, and over space from Manila in the Spanish empire across the Pacific to all over the Americas. These Chinatowns, imagined and real and riddled with stereotypes, are well-known tropes on the American landscapes, and need no further preliminary introduction; they are also firmly located within fixed national (or colonial) entities.

The second space has not been historically associated with Asian diasporas in the Americas, although well known for different reasons. Here I refer to ‘borderlands’, the overlapping space between, over, and above two political national boundaries or borders, in particular the US-Mexican and US-Canadian borderlands, both, coincidentally, clearly marked and delineated by the mid-nineteenth century (1848 and 1846 respectively). Furthermore, as these two transnational/transborder regions are also trans-Pacific, their recognition as an integral part of Asian diasporas is belated and overdue. To make the case further, the study of Asians in the Americas has revealed that Asian migrants, labour, and capital have been historically drawn to these borderlands because they represent dynamic zones of economic development, first in the heyday of maturing American capitalism at the turn of the twentieth century, and again in the glaring eye of current late-capitalist globalization. In other words, Asians have amassed on both sides of these borders for over 100 years, where they have become adept at multiple border crossings, both trans-Pacific and transnational.

This paper explores the current state of the field of Kashmir Studies and argues that, whilst scholarship on Kashmir has come a long way since the decades after Indian independence and partition, the political situation in the region continues to cast a long shadow over writings on Kashmir. Nevertheless, and despite the continued difficulties associated with research within Kashmir, a new generation of scholars has emerged at the turn of the twenty-first century, whose writings transcend geographical and political determinism as well as the discourse of Kashmiri exceptionalism, to present Kashmir as a complex, but not unique, entity, that has been shaped by multiple influences. In addition, this scholarship explores the ideas that have given Kashmir a particular shape in our imaginations, through analysis of a variety of sources, including poetry, art, film, and oral histories. A lot remains to be done, however, particularly in the field of Kashmir's medieval and pre-modern history, and in the application of theoretical approaches such as borderlands to the region's past and present.

This paper is concerned with the operational activities of the public security organs of the People's Republic of China during the immediate post-1949 period of regime consolidation. The main part of the paper is a case-study of a 1950 pilot scheme to recruit agents in critical sectors of industry and trade in the city of Yingkou in Northeast China, a scheme in due course subsumed under a nationwide programme with a similar focus. In the years to follow, the operational recruitment of agents would become one of China's arguably most important operational responses to the twin Cold War threats of economic espionage and—above all—sabotage. This paper's findings suggest, with respect to operational activities, that in order to represent and explain more fully, in Leopold von Ranke's words, ‘how things really were’, social and political historians may well want to shift their focus away from successive highly public Maoist ‘mass movements’ and look instead to what transpired out of the public eye in the interregnum of ordinary times that such movements punctuated. If and when they do, they will discover significant yet hitherto largely unexplored similarities between the work of the early People's Republic of China public security organs and their counterparts in the Soviet Union and other (former) socialist states.

This paper discusses the political opportunity structures which facilitated the creation of sites of interaction and protest against the Asian Development Bank during the Bank's Annual General Meeting in Chiang Mai, Thailand, in 2000. The factors which facilitated the coming together of Thai social movements and their regional and international counterparts are mainly their shared critique of the neo-liberal paradigm and its adverse effects on their respective countries. The strategies they used to highlight these effects enhanced their sites of engagement and confrontation with the Bank and included dialogue with Bank officials, demonstrations, and the use of the media to highlight their concerns. Importance was also placed on the manner in which they were able to mobilize resources for the anti-Asian Development Bank campaigns and the process by which they framed their issues to gain the sympathy and support of the public. The 1997 Asian financial crisis, which highlighted the shortcomings of the Bank's development paradigm, as well as the ongoing democratization process in Thailand during that period, provided the impetus in fostering the anti-globalization alliances of local and transnational social movements in a common venue.

This paper is a study of cultural interaction and diffusion in colonial Bombay. Focusing on Hebrew language instruction, it examines the encounter between India's little-known Bene Israel Jewish community and Protestant missionaries. Whilst eighteenth and nineteenth-century Cochin Jews were responsible for teaching the Bene Israel Jewish liturgy and forms of worship, the Bene Israel acquired Hebrew and Biblical knowledge primarily from nineteenth-century Protestant missionaries. At the beginning of the nineteenth century, the Bene Israel community was a Konkan jati with limited knowledge of Judaism. However, by the end of the century the community had become an Indian-Jewish community roughly analogous to other Jewish communities. This paper explores how this transformation occurred, detailing the content, motivation, and means by which British and American missionaries and, to a lesser extent, Cochin Jews instructed the Bene Israel in Jewish knowledge. Through a critical examination of neglected English and Marathi sources, it reconstructs the Bene Israel perspective in these encounters and their attitude towards the Christian missionaries who laboured amongst them. It demonstrates that the Bene Israel were active participants and selective consumers in their interaction with the missionaries, taking what they wanted most from the encounter: knowledge of the Old Testament and the Hebrew language. Ultimately, the instruction the Bene Israel received from Protestant missionaries did not convert them to Christianity but strengthened and transformed their Judaism.

This paper takes as its subject the 1905 opening and 1990 closure of the Northern Railway Line, the major Sri Lankan railway which ran the length of the island from south to north. It argues that it can been seen as a social compact in which the life of the individual, the community, and the state became integrally intertwined. It focuses on two dimensions of what the Northern Railway Line enabled in Sri Lanka (formerly Ceylon): first, a physical and symbolic representation of stateness, and, secondly, the pursuit of mundane everyday life. These are embedded within Sri Lanka's landscapes and histories of colonial and post-colonial rule, and the ethnic conflict, riots, and war which inextricably shaped the railway's journeys and passengers. Railways are more often thought of as large-scale, high-tech artefacts rather than the smaller everyday technologies that are the themes of other papers in this special issue. However, this paper highlights the ways in which railways also make particular kinds of everyday life possible and how, in being woven into routine daily and weekly journeys, the Northern Railway Line came to intertwine the changing circumstances and histories of its mainly Tamil passengers within an increasingly ethnicized national landscape. In the aftermath of its closure, the railway has now come to symbolize a desire for a return to the normalcy of the past, an aspiration to an everyday experience that younger generations have never had, and which has, in consequence, become a potent force.

This paper assesses the patterns of financing of political parties and elections in Malaysia. The poor regulation of the activities of parties and of all forms of political elections has contributed to allegations of covert funding of politicians, from both Malaysian and foreign sources. Since parties have grossly unequal access to funds, this has led to unfairness in federal and state elections. This paper also deals with two fundamental issues in the financing of politics. First, Malaysia is one of very few countries where parties own corporate enterprises, a trend known as ‘political business’. Second, money-based factionalism, known as ‘money politics’, is threatening the existence of parties and undermining public confidence in government leaders. Party factionalism is based not on ideological differences but on which political leader has the greatest capacity to distribute funds to capture grassroots-level support. Two core issues contribute to the extensive monetization of politics. First, existing disclosure requirements do not adequately restrict the covert funding of politics or ensure electoral fair play. Second, public institutions that oversee electoral competition are not sufficiently autonomous to act without favour. Finally, this paper reviews the levels of transparency built into current legislation, the pattern of financing of parties and electoral campaigns, and the relevant regulatory bodies’ institutional capacity to ensure fairness and accountability during elections. The paper proposes legislative and institutional reforms to ensure electoral fairness, within and between parties.