Why should we care about giving in modern South Asia, and why now? These are among the questions at the forefront of this special issue whose contributors explore charitable practices and philanthropic transformations in diverse historical and cultural contexts across the colonial/post-colonial divide at a time when trade liberalization, the transformation of state welfare-ism, and the consolidation of a global economy has led to a deepening of neo-liberal regimes across the region as well as political and religious fundamentalisms. We also write at a time when non-governmental organizations have proliferated across the region, as has the discourse regarding humanitarian aid for a diverse range of development projects. This special issue, then, seeks to throw light on what is new and different, and what persists in the context of the region's long and well-established traditions of giving. Who gives and toward what purposes and with what stated intentions? How have acts of giving changed over time and across cultural, religious, and regional complexes? What are the institutional frameworks within which specifically local, national and regional mechanisms and instruments of giving intersect with global practices? How do the economic and financial incentives interact with ethical and affective imperatives to give?

The purpose of this article is to examine what was involved when the great linguist George Grierson framed the history of Indian bhakti in terms of ‘the four churches of the reformation’ in one of his most widely read publications, ‘Bhakti-Mārga’, an entry in the Encyclopaedia of Religion and Ethics (1910). This was his translation of the concept of catuḥ (or cār) sampradāy, which plays a significant role in Nābhādās's Hindi Bhaktamāl (circa 1600). The weight of the target language and its enveloping culture (‘church’, ‘reformation’) raise obvious red flags. Grierson did not submit them to the sort of self-critical scrutiny we might today, nor did he examine the adequacy of Nābhādās's historiography. But did he get it all wrong? I will suggest that there are in fact some intriguing, if distant, analogies between the early modern world out of which Nābhādās wrote and its contemporary Protestant European counterpart, and I will ask whether Nābhādās may have been encouraged to adopt the framework he did because of precedents established in contemporary Muslim historiographical practice. In outlining his four sampradāys, Nābhādas played a role in creating a set of assumptions that long survived his own time in North India—and not just because Grierson would later be listening.

A network of seaside and hill resorts created by foreigners gradually took shape in China during the late Qing and Republican periods. Such places were both a touristic novelty in China and the focal point of a type of tourist experience that was modern in a variety of ways. This article examines tourist accounts, tourist guidance material, and other sources, in an attempt to understand the major habits, norms, perceptions, and meanings of tourism to the seaside and hill resorts as a new type of tourism in China, from its inception to the downfall of the Nationalist government in 1949. For this purpose, it explores three aspects that were central to resort tourism: its strong association with an idea of refuge, its identification as an ideal experience, and its important physical component. While the article aims at an overall analysis of this new element of tourist culture in China, it also seeks to locate it within the wider contexts of tourist culture and of the broad motivations and anxieties of this period.

Rajnarayan Chandavarkar—Fellow of Trinity College and Reader in History at the University of Cambridge—passed away on 23 April 2006. In addition to a rich legacy of books and articles that were published in his lifetime, he left behind an enormous amount of manuscript material, much of which was ready for publication. A selection of this material was published in his posthumous History, Culture and the Indian City (Cambridge University Press, 2009), but new manuscripts continue to come to light. His wife, Jennifer Davis, recently found this essay among his effects. There is good reason to believe that Raj felt it was ready for publication. Therefore, we publish this essay almost exactly as it appears in his typescript, only correcting typos and minor errors, and adding a map. The editors would like to thank David Washbrook and Jennifer Davis for proofing this article, Uttara Shahani and Binney Hare for researching and adapting the map, and Francoise Davis for the photograph of Raj.

This article offers a critical reappraisal of the Maoist state's response to the 1954 Yangzi floods. It uses a variety of sources, including previously classified government reports and oral history testimony, to challenge the official narrative. It argues that, far from being a remarkable victory for the new government, the flood was a humanitarian catastrophe that caused almost 150,000 deaths. Government hydraulic policies were partly to blame, as the vast majority of disaster victims were located in rural areas that were flooded deliberately in order to protect cities. In addition to revealing the true scale of the flood, this article uses the disaster as a prism to examine the early Maoist state. The government's combative environmental policies turned disaster governance into a war on water. This approach had certain benefits, particularly in terms of organizing an effective urban relief campaign. Unfortunately, campaign politics fostered an atmosphere of distrust, which encouraged many citizens to resist disaster-prevention policies. The example of the 1954 flood reveals the profound impact that a political context can have upon the outcome of a supposedly natural disaster.

What is ‘early modern’ about religion in South India? In theorizing early modernity in South Asia, the category of religion has been viewed with scepticism, perhaps to avoid painting India as the exotic ‘Other’ that failed to modernize in the eyes of Western social theory. And yet, Western narratives, drawn from secularization theory, fail to do justice to our historical archive. As a vehicle for approaching the experience of religion in early modern South India, this article invokes the category of space as a medium for the publicization and contestation of meaning across diverse language, caste, and religious publics. In the process, it excavates the codification of the ‘Sacred Games of Śiva’ as public religious canon of the city of Madurai, exemplifying the distinctive role played by religion in public space in early modern South India.

In this article, we compare two kinds of public authority under conditions of civil war. We study two villages in eastern Sri Lanka, both of which came under LTTE rule during the 1990s and 2000s. The first case study describes a rural development society, which was co-opted by the LTTE to rule the village. The second describes the leaders of a Hindu temple, who defied LTTE attempts to settle temple-related conflicts. Conceptually, we draw on the notion of the public sphere as a space of encounter between the rulers and the ruled. This perspective helps us come to grips with the convoluted political landscape of war. Our two case studies suggest that public authority and sovereignty are mutually constituted. We argue that both forms of power are reworked in the encounter with the public sphere. A sovereign aspirant like the LTTE does not simply impose itself on society, it encroaches on it. This involves contingent efforts of reigning in other forms of public authority, some of which are more defiant than others. Conversely, public authority not only derives validity from sovereign endorsement, but from contestations around sovereignty as well.

The memory of the foreign involvement in the Taiping war lasted long after the fall of the Taiping capital at Nanjing in 1864. The events were commemorated by various actors, Chinese and foreign, from the end of the war until the end of the treaty-port century in 1943 when the right to extraterritoriality was abrogated. This article explores the commemorations of the foreign role through three media: the issuing of medals to foreign fighters, the building of memorials to the foreign dead, and the writing of histories of the events. Across these media, different interest groups used the foreign interventions as a proxy for continuing debates about the role of foreigners in China and about China's place in the world. More broadly, the commemorations of the role of foreign fighters in the Taiping war is a case study in the transnational politics of memory. The memories of the war were contested or commemorated not just by states, but also by individuals and groups whose views often diverged from those of their government. By tracing how memories of the war were remembered and forgotten, we can trace the insecurities of different interest groups over time and their perceived power relative to each other.

It has been argued that Tan Zuoren's essay ‘Longmen Mountain, please bear witness for the children of Beichuan’ is not only an attempt to narrate an alternative version of the story of the Wenchuan earthquake but also to present a vision of an alternative future for Chinese society. The building blocks for this alternative future would be finding a balance between human beings and nature, respect for minorities, and responsible rule. Tan does not demand the end of Communist Party rule, but explains how the system could be changed to make it better for both the people and nature. The keys to achieving this goal are rectifying historical injustices, an honest examination of mistakes, and respect for ordinary people.

There are no reliable figures to help us measure the volume of charitable donations in South Asia but, according to the 2014 World Giving Index, Sri Lanka is ranked ninth in the world for the charitable efforts of its citizens, while other South Asian countries figure in the top 75 out of 135 countries surveyed. According to the same index, India comes first in the world for the overall number of people donating money to charities and volunteering for social causes; Pakistan is ranked sixth for the number of charitable donations; India, Pakistan, and Bangladesh are within the top ten countries for the number of people who have ‘helped a stranger’ in the 12 months prior to the survey. According to a 2001 survey by the Sampradaan Centre for Indian Philanthropy, among members of the A–C socio-economic classes, 96 per cent of respondents donated annually an average of Rs 1,420. The total amount donated was Rs 16.16 billion. Two surveys conducted in West Bengal and Sri Lanka suggest that South Asians across the social spectrum contribute readily to charity.

This article examines the question of Siamese sovereignty in the era of high imperialism through the lens of medical jurisprudence. Although Siam (Thailand) was never formally colonized, it was subject to unequal trade treaties that established extraterritorial legal rights for foreign residents. In cases where a foreign resident was suspected of having harmed a Siamese subject, the Siamese state had to appeal to foreign consular officials to file charges against the suspect. Standards of forensic evidence were crucial in such cases. While medical jurisprudence helped to bolster racial privilege in other colonial legal jurisdictions, this article argues that these disputes rendered the dead and injured bodies of Siamese subjects into potentially powerful pieces of leverage against foreign residents and their political representatives. The dead bodies of Siamese subjects became grounds for challenging foreign courts and asserting Siamese sovereignty.

This article considers the relationship between poverty in Rangoon and the ways in which both an imperial and a post-imperial urbanism helped ‘improve’, develop, and reclaim Rangoon's urban environment. Examining the actions of the Rangoon Development Trust before and after the Second World War in the context of actions taken by the Bombay Improvement Trust, Bombay Development Directorate, Singapore Improvement Trust, and Hong Kong Housing Authority, it both analyses measures taken in Rangoon and constructs a connective history of urban development in relation to other Asian port cities. Incorporating documents released only in 2014 by the National Archives of Myanmar, this analysis for the first time considers interventions made in Rangoon's post-war built environment of poverty, connecting these actions to policies constructed over the preceding decades.

This article examines the religious and intellectual dynamics behind the Ottoman military reform movement, known as the New Order, in the late eighteenth and early nineteenth centuries. Conventionally, the New Order has been examined within the framework of the Westernization of Ottoman military and administrative institutions. The Janissary-led popular opposition to the New Order, on the other hand, has been understood as a conservative resistance, fashioned by Muslim anti-Westernization. This article challenges this assumption, based on a binary between Westernization reforms versus Islamic conservatism. It argues that the Janissary-led popular opposition, which was consolidated long before the New Order, developed as a form of resistance by antinomian elements blocking the top-down disciplinary policies of the central state throughout the seventeenth and eighteenth centuries. The New Order programme, which was unleashed in 1792, was also opposed by the Janissary-led coalition, on the basis that it would wipe out vested privileges and traditions. Supporting the New Order, we see a coalition and different intellectual trends, including: (i) the Euro-Ottoman military enlightenment, led by military engineers and scientists, which developed an agenda to reorganize and discipline the social-military order with universal principles of military engineering and (ii) Islamic puritan activism, which developed an agenda to rejuvenate the Muslim order by eliminating invented traditions, and to discipline Muslim souls with the universal principles of revelation and reason. While the Euro-Ottoman military enlightenment participated in military reform movements in Europe, Islamic activism was part of a trans-Islamic Naqshibandi-Mujaddidi network originating in India. We thus witness a discursive alliance between military enlightenment and Muslim activism, both of which had trans-Ottoman connections, against a Janissary-led popular movement, which mobilized resistance to protect local conventions and traditions.

The article examines a wave of teachers’ strikes that spread across China during the autumn, winter, and spring of 2014–15. Looking at event data and social media coverage of the wave, it discusses how social media enabled protesters to carry out media-savvy campaigns that involved both online and offline tactics, draw inspiration from claimants in faraway protest sites, and emulate tactics, slogans, and symbols from other locations. The episode indicates that claimants in contemporary China are utilizing social media to break the geographic bounds of localized protests and, while falling short of nationally coordinated protest movements, are able to generate widespread, cross-regional protest waves that place greater pressure on subnational authorities to give in to protester demands. These cross-regional protest waves present a third category of ‘widespread’ protests in China that are distinct from parochial/localized protests and national protest movements.

In the middle of the twentieth century, statistician P. C. Mahalanobis strove to haul India into the computer age. Convinced that these machines were integral to the future of economic planning in India, he and the Indian Statistical Institute mounted a campaign to bring India its first computers. In the years following independence, Mahalanobis and the Indian Statistical Institute acquired significant influence in the Indian planning process—culminating in them effectively authoring India's Second Five-Year Plan (1956–61). The tale of the computer's journey to India demonstrates that the decision to centrally plan independent India's economy, and the resultant explosion of official statistics, provided the justification for the pursuit of computers. They potentially solved what was considered centralized planning's greatest puzzle: big data. Mahalanobis persuaded the Indian government of the need to import computers for the purposes of development, and then negotiated the import of these exorbitantly expensive machines during visits to Europe, the United States of America and the Soviet Union. Needless to say, the question of which country would provide India its first computers would ruffle Cold War feathers. This article brings together and identifies a link between the research activities of the Indian Statistical Institute, its deepening association with economic planning and the installation of India's earliest computers.

This article explores the ways in which Pachaiyappa Mudaliar (1754?–1794) has been panegyrized as the quintessential benefactor of our times in Tamil prose, poetry, and pictures over the course of the past century and a half. In the bureaucratic and legal documents of the colonial state, he appears as a rapacious moneylender and behind-the-scenes wheeler-dealer, a member of that hated class of ‘Madras dubashes’, a ‘most diabolical race of men’. In contrast, Tamil memory work since at least the 1840s has differently recalled this shadowy eighteenth-century man as a selfless philanthropist whose vast wealth financed some of the earliest educational institutions in the Madras Presidency. I track the posthumous fate of Pachaiyappa's bequest to argue that even as the founding of the public trust and its educational philanthropy departed radically from his willed intentions, a new complex of living, dying, and giving for the sake of native education was put in place in the Tamil country in the age of colonial capital and pedagogic modernity.

In 1968 a popular movement emerged on the streets of Pakistan which toppled the regime of General Muhammad Ayub Khan and ushered in the Pakistan People's Party (PPP). After a decade of military rule this movement was heralded as a turning point in the country's political fortunes. However, the war in 1971, the failure of the PPP to live up to its radical slogans, and Pakistan's eventual return to military rule in 1977 were seen as clear indications of the failure of both the movement and the PPP. This article focuses on the area of Kot Lakhpat in Lahore and the emergence of a worker-led court under Abdur Rehman to argue that this narrative of the failure of the movement does not leave space for local success stories which, while temporary, had an important impact on the role that the working classes imagined for themselves within the state. The Kot Lakhpat movement was part of a longer history of labour politics, and its story challenges the centrality of the PPP and shows how local structures of authority can be formed in response to the greater space for radical action opened up by a wider national resistance movement.

The goal of this article is to provide conceptual and historical orientation useful for thinking about the emergence of philanthropy in modern South Asia. Conceptually, the article suggests the need to approach the expression of philanthropy in early colonial Bengal in terms of processes of imitation. To do so, we must overcome the stigma attached to the idea of imitation within both nationalist and post-colonial thought. In the particular context of early colonial Calcutta, local actors entered into intimate relationships with Europeans and these relationships provided occasions to borrow, translate, and retool a range of ideas and practices relevant to new modes of public charity. The importance of attending to historical context is suggested by reading such early colonial developments against the grain of late nineteenth-century perspectives—a time when Bengalis grew anxious about cultural imitation. Rather than deferring to these late-colonial anxieties over imitation, we need to situate them within a critically informed historical framework. To do this, the present article draws on the writings of the Brāhmo intellectual Rajnarain Bose, who pondered the relationship between an earlier colonial moment (‘then’) and his own late-colonial ‘now’. Close reading of Bose allows us to plumb the nature of late-colonial anxiety about cultural borrowing while opening up a new perspective on imitation and intimacy in early colonial Bengal that is not predicated on the teleology of the late-colonial modern.

Conjunctures of globalization and education have shaped the intersection of Buddhist monasticism and international tourism in the Northern Thai city, Chiang Mai. International tourism in Chiang Mai has been popular since the 1990s, while monks from all over Thailand and South and Southeast Asia have come to Chiang Mai in large numbers to pursue higher education in English since the 2000s. Focusing on Buddhist temples that contain a Monk Chat programme, where tourists and monks engage in conversation, this article analyses the responses of Buddhist monks towards a range of international tourists. Utilizing the perspectives of Buddhist monks through interviews reveals attitudes towards Western and Asian tourists as situated within broader discourses of Thai society. Investigating these attitudes and responses within the context of wider state, regional, and transnational influences, I argue that attitudes towards religious others are inextricably connected to missionization.