The publication of four Gujarati travelogues written by Parsis traveling to Iran in quick succession in the 1920s marked the intensification of a relationship that had hitherto been based mainly on philanthropy directed towards the Zoroastrians of Iran. The Pahlavi regime, with its assurances of religious tolerance and equity, prompted Parsis to consider deepening their connection with Iran through trade and business investments and also examine the possibility of return to their motherland. The encounters which constitute these travelogues could be framed as experiments which helped the Parsi community in India to construct a framework for developing this relationship. The Parsi travelogues, while attempting to recover a Zoroastrian past in Iran, also try to map the future for the community by addressing its present anxieties and aspirations.

The making of regional and national imaginaries in colonial South Asia and indigenous elites’ role in this process are well documented. Less clearly understood are the cultural and social elements that were subordinated to the regional formations that prevailed. By focusing on the travel writings of Jhaverchand Meghani (1896–1947), a prominent intellectual and litterateur from western India, this article illustrates the internal configurations and contestations that underpinned the imaginings of regions in South Asia. Notably, Meghani saw the cultural preservation of Saurashtra as his life's mission. This article is the first to engage in a close reading of his travelogues, situating them in the wider context of emergent ideas of Gujarat in the nineteenth and early twentieth centuries. It argues that by showcasing Saurashtra's particular folk and oral traditions, Meghani distinguished himself from the other regionalists and thus also sought to prevent Saurashtra's complete subsumption within the modern state of Gujarat.

During the early 1950s the Federative Peoples Republic of Yugoslavia underwent a series of radical politico-economic reforms that created the system of socialist self-management. Although scholars have long acknowledged that these reforms liberalized the field of cultural production, the precise ways in which self-management shaped Yugoslav culture during this period remains under-examined. Drawing from Daniel Immerwahr's concept of “thinking small,” this paper contends that self-management be thought of as an effort to rescale the horizons of socialist modernity. As Yugoslav reformers diverged from the Soviet model of Stalinist high modernism, they descaled state power to local sites of administration. This turn towards “small socialism” was recorded in certain conceptual and methodological trends in the cultural production of this period. This paper explores this recalibration of the scales of socialist culture in three examples from the 1950s: the urban theory of Bogdan Bogdanović, the revival of dialect poetry in Croatia, and the proliferation of domestic travelogues that emphasized the diversity of local cultures. As these examples demonstrate, the ambivalence that many Yugoslav intellectuals felt with regards to the high modernist scales of Stalinism prompted them to redirect the focus of socialist culture towards the marginal, the minor, or the minute.

This article examines one of the earliest Gujarati travelogues concerning China, written by Damodar Ishwardas—a Hindu resident of Bombay and a clerk for a Sunni Khoja commercial firm—and published in Bombay in 1868. Based on a three-year trip to the port cities of southern China, Ishwardas's text runs close to 400 pages and was patronized by a prominent stratum of Bombay's Gujarati-speaking commercial and bureaucratic elite. The primary intervention in this article is to analyze Ishwardas's account as a neglected relic of vernacular capitalism and vernacular intellectual history. Furthermore, the text presents an opportunity to reexamine the history of the Indian intellectual and mercantile engagement with late Qing China, especially before anticolonial nationalism and pan-Asianism supplied new paradigms for Indian writing on East Asia beginning around 1900. It further points to the many unstudied Indian materials that have yet to be integrated into the study of modern capitalism in the regions from the South China Sea to the western Indian Ocean.

Hungarian, Saxon, and Romanian nationalist activists in Transylvania disseminated competing claims to “Westernness” by swaying visiting British travel writers' descriptions through hospitality networks that guided what writers saw and heard, assuring that travelers favored the nationalists' classifications of the region's ethnicities. Although the qualities British travelers valued varied depending on individual differences and intellectual currents such as enlightened reform, scientific racism, and the romantic revival, travelers consistently ascribed the qualities they best favored to the nationality on whose hospitality they relied. Wealth and time of travel determined which hospitality networks travelers favored. The Hungarian noble elites hosted most travelers until 1918, when the newly dominant Romanian nobility replaced them. Throughout, peasant voices especially remained marginalized.