Climate change has become a focal point in recent environmental debates and policymaking. Latest polls show rising consensus among the global public on the urgency of the problem. Home to the fastest growing economies as well as to four of the ten largest greenhouse gas emitters, Asia holds key to successful global coordination on climate change policy. This essay draws a contour of Asian public opinion on climate change issues based on multiple cross-national polls. While generally aware of climate change and seriously concerned about its effects, Asians turn out to be the least willing to bear the costs of climate change mitigation as compared to the residents of other regions of the world. This portends a great hurdle to devising and implementing proactive policies to address the challenges of climate change in the region.

As Charles Armstrong notes in beginning his review essay that follows, deliberately or not North Korea has been in the headlines. Over the past two decades, and notwithstanding the publication timelines that affect our business, it has rarely been a risk for an academic author to start any piece by stating just that. While the articles that comprise this Journal of Asian Studies “mini-forum” on North Korea had already been commissioned, it will surprise no reader to learn that their framing and urgency shifted in response to recent events. As this issue goes to press, such events have included the November 2010 artillery skirmish centered on Yŏnp'yŏng Island, the choreographed revelation in the same month of Democratic People's Republic of Korea (DPRK) uranium enrichment facilities to visiting nuclear scientist Siegfried Hecker, and the March 2010 sinking of the South Korean warship Cheonan. All of these incidents—in combination with actions and inactions by South Korea, the United States, and other regional powers—arguably moved the peninsula closer to “the brink” at the end of 2010 than it had been for some time.

By late December 2010, the truculence of brinkmanship between the two Koreas made it easy to forget that more auspicious signs of compromise had come as recently as this past autumn. The resumption of reunions among separated Korean families in late October and early November appeared to signal a modest improvement in inter-Korean cooperation, raising hopes that a program of cross-border family meetings would not only continue, but also expand. Yet, those hopes were dashed only weeks later when a military crisis escalated off the west coast of the Korean peninsula. On November 23 in a contested maritime zone, a South Korean military exercise was challenged by a North Korean artillery unit, which escalated the confrontation by shelling a South Korean island—killing four South Koreans including two civilians. In the artillery exchange that followed between the two sides, five North Korean soldiers were killed. The stark contrast between the pathos of the tearful family reunions and the panic and anger following the shelling of Yŏnp'yŏng Island, illustrated how quickly the inter-Korean situation had deteriorated. During the same month when South Korea hosted world leaders at the G-20 summit in Seoul to discuss the state of the global economy and the risks of a brewing “currency war,” the family reunions and deadly artillery attack served as sobering reminders that the Korean War, never formally ended, still continues.

North Korean leader Kim Jong Il can be criticized for many failings, but if one of his goals has been keeping his country in the global media spotlight, he has been wildly successful. Of course, North Korea gets this international attention for all the wrong reasons: military provocations, a clandestine nuclear program, a bankrupt economy, an atrocious record on human rights, and an eccentric if not deranged leadership. Some of the accusations leveled against North Korea in the Western media and popular press may have a basis in fact, others are more questionable. But until recently, substantive knowledge of the Democratic People's Republic of Korea (DPRK) was notable mainly for its absence. Before the 1990s, little was written about the DPRK beyond official North Korean propaganda and its opposite, anti-North Korean propaganda from the South. Much of this has changed, both because of new sources of information (including material from North Korea's former communist allies), but more importantly because of the growing interest in the subject after South Korean democratization in the late 1980s and the first US-North Korean nuclear crisis of the early 1990s.

In the late 1930s, three groups of Sino-Muslims went on hajj trips to Mecca. Two of them represented the Republic of China, while one represented the puppet government in Japanese-occupied North China. Reflecting the political importance of the Muslim population in the Sino-Japanese struggle, each group engaged in propaganda efforts for its government. However the Sino-Muslims who participated in these missions were not merely the passive pawns of Chinese authorities. Rather, archival material and published sources in Chinese and Arabic show that Sino-Muslims actively used these missions to advance a vision of the Chinese nation in which Muslims would play an important role in domestic and foreign affairs. This vision was based on a particular understanding of global politics which allowed Sino-Muslim elites to reconcile the transnational characteristic of Islam with loyalty to the territorially bound “Chinese nation.”

While a growing scholarship has shed light on the spatial transformations of Tiananmen Square and its environs, not enough attention has been paid to the sacralization of power through symbols, rituals, and mythologies that lend enduring legitimacy to the Chinese Communist Party and the socialist revolution it led. This article examines how the official iconography of Tiananmen Square constructs the charisma of power through what I call the “military sublime.” Using the 1985 film The Big Parade as a primary example, I argue that the martyrology and pageantry of the People's Liberation Army (PLA) exemplify the dominant mode of symbolic investment of space which not only constitutes the nation as a militarized body politic but also frames the tradition of dissent associated with the Square, most notably the 1989 protest movement.

China's protracted regional conflicts of 1967 and 1968 have long been understood as struggles between conservative and radical forces whose opposed interests were so deeply rooted in existing patterns of power and privilege that they defied the imposition of military control. This study of Nanjing, a key provincial capital that experienced prolonged factional conflict, yields a new explanation: the conflicts were prolonged precisely because they could not be characterized as pitting “conservatives” against “radicals”, making it difficult for central officials, local military forces, or Mao Zedong to decide how to resolve them. Furthermore, Beijing officials, regional military forces, and local civilian cadres were themselves divided against one another, exacerbating and prolonging local conflicts. In competing for approval from central authorities, local factions adopted opportunistic and rapidly shifting political stances designed to portray their opponents as reactionary conservatives—charges that had no basis in fact.

Over the past millennium and across the length and breadth of China and beyond, people have been burning paper replicas of the material world to send to their deceased family members, ancestors, and myriads of imaginary beings. The paper replicas, which include all types of goods and treasures, mostly old and new forms of money, is commonly referred to as the paper money custom. Studies of the paper money custom have neglected the native opposition to it, especially that of the contemporary intelligentsia, one form of which consists of news reports and human interest stories in the popular press that lampoon the practice of burning paper money. Many stories lampoon the paper money custom by showing how it burlesques traditional virtues such as filial piety. One of the interesting maneuvers in this criticism is how it employs the old and newer kinds of paper monies to shape the response of the readers.

A consideration of colonial Bombay enriches the understanding of the activities and ideas of Christian missionaries and Orientalists in India and elucidates British conceptions of “the religions of India” and the production of colonialist knowledge. This article focuses on nineteenth-century Scottish missionary-Orientalists and examines how they and other Bombay-based Protestant missionaries understood the concept of religion, Christianity, and the structure, similitude and distinctiveness of “the religions” at the crucial moment when newly “discovered” religions were gaining recognition and a new vision of “world religions” was coming into being. It considers the writings on the religions and ethnographic scholarship of the Bombay Scottish missionaries, as well as their extensive and multifaceted interactions with Bombay's Hindu, Muslim, Jain, Parsi, Jewish, Roman Catholic and Andivasi communities. More specifically, it details the ways in which Bombay missionaries applied and related the concept of religion to diverse configurations of language, text, and practice that they understood as isomorphic species of the religion genus. By examining how Christian missionaries who were also Orientalists conceptualized a number of “religions” and interacted with numerous communities this article seeks to elucidate the presuppositions that shaped the ways in which Hinduism and the other “religions” of nineteenth-century Bombay were imagined.