The importance of Louis Dumont's work—both for specialists in Indian studies and for general social science theory—is by now obvious. Yet, since the publication of the initial volumes of Contributions to Indian Sociology (old series, coedited with D. Pocock), Dumont's work has been subjected to intensive criticisms that do not simply suggest he is wrong about a particular ethnographic fact, but rather that his approach is wrongheaded, that his starting points are idealist, biased (in favor of upper castes), or irretrievably tied to “French intellectual currents.”

As was true of many other fields of learning in Japan, Chinese studies entered a new stage of development with the Meiji era. The valuable tradition of kangaku (“Chinese learning” of the Tokugawa period) was affected and, to a degree, replaced, by Western scientific methods of inquiry.

Most accounts of South Indian commerce in the seventeenth century depend on European documents and focus on Indo-European trade along the Malabar and Coromandel coasts. This article makes use of indigenous documents to analyze the way a caste of itinerant salt traders, the Nakarattars, combined worship and commerce in the interior of Tamil-speaking South India. It focuses on Nakarattar activities in the seventeenth century before they had achieved power under their better-known name, Nattukottai Chettiars, and at a time when their commercial expansion wasjust getting under way and when the close association of this expansion with rituals of religious gifting was already apparent. The two main purposes of the article are to illuminate the ritual dimension of commercial activity in precolonial South India and to enrich current transactional models of the relationship between temples and small groups in South India by incorporating a mercantile perspective.

This article seeks to explain how, given Japan's “nuclear allergy” following World War II, a small coastal town not far from Hiroshima volunteered to host a nuclear power plant in the early 1980s. Where standard explanations of contentious nuclear power siting decisions have focused on the regional power utilities and the central government, this paper instead examines the importance of historical change and civil society at a local level. Using a microhistorical approach based on interviews and archival materials, and framing our discussion with a popular Japanese television show known as Hatoko's Sea, we illustrate the agency of municipal actors in the decision-making process. In this way, we highlight the significance of long-term economic transformations, demographic decline, and vertical social networks in local invitations to controversial facilities. These perspectives are particularly important in the wake of the 2011 Fukushima crisis, as the outside world seeks to understand how and why Japan embraced atomic energy.

As K. Sivaramakrishnan has pointed out in a paper published in 1993, one of the persistent ironies of postcoloniality “has been the way elites assuming the task of building a national culture and providing it with a liberatory/progressive history have turned to modes of knowledge and reconstruction produced in the colonial period.” And of the varied strands that have constituted the twentieth-century knowledge and self-knowledge of India, none is more central than the notion of the timeless, conservative caste, and its antediluvian ancestor, the unchanging primitive tribe (Sivaramakrishnan 1993; Inden 1990, 70–72). In this view South Asians, like other unprogressive people, did not change—they merely accumulated, with the latest addition to the population overlaying its predecessor, much as geological strata did. This paper will attempt to expose the historic roots and explore the contemporary ramifications of this model.

This essay examines the importance of Chinese nation-building in the contemporary era. Defining nation-building in terms of processes that help to bridge local differences especially but not only when also distinguishing China from the rest the world, I argue that a focus on globalization has masked the importance of Chinese nation-building to contemporary social change. I analyze three very different societal arenas in which national forms of commonality are being constructed: the consolidation of the education system, the expansion of the urban built environment, and the spread of the Chinese Internet. Though each arena illustrates a very different aspect of the nation-building process, they all result in an increased degree of commonality in lived experience and communicative practice across China.

Śītalā, Goddess of Smallpox, is the preeminent tutelary deity of villages in southwestern Bengal, and a goddess of the same name has a prominent role in Hindu pantheons throughout northern India. Her rise to importance is closely related to the history of smallpox, which was not recognized, in Ayurvedic medical texts, as a serious or fatal disease before the seventh century A.D. There is no evidence of the Goddess of Smallpox before the tenth to twelfth centuries, and she appears to have attained her present special significance as goddess of the village in southwestern Bengal abruptly in the eighteenth century. Earlier Indian approaches to smallpox treatment were naturalistic; when Śītalā was added to the etiology of the disease, her worship was not seen as a replacement for the biologically based therapy, but as something different and complementary. The appearance of smallpox as an epidemic calamity, rather than as an ordinary disease, during a period of more general distress in rural Bengal, marked its goddess as a figure especially suitable for community worship.

During the fifteenth century, especially during its middle decades, “almost all parts of the then-known world [i.e., Europe, the Middle East, and the economically advanced regions of Asia] experienced a deep recession. By then, the ‘state of the world’ was at a much lower level than it had reached in the early fourteenth century. During the depression of the fifteenth century, the absolute level of inter-societal trade dropped, currencies were universally debased (a sure sign of decreased wealth and overall productivity), and the arts and crafts were degraded” (Abu-Lughod 1993, 85; see also Lopez and Miskimin 1962; Lopez, Miskimin, and Udovitch 1970; Postan 1973, 41–48; Wallerstein 1974, 21–38; Munro 1998, 38–39). In much of Eurasia, the worst years of this “depression” probably ended sometime during the 1460s or 1470s. Over the next six or seven decades, economic conditions in many parts of the world improved significantly, reflected in dramatic increases in agricultural and handicraft production; in the volume of interregional and international trade; and, except for the western hemisphere where Afro-Eurasian diseases decimated native populations during the early sixteenth century, in demographic growth.

The population of traditional china, from government officials to artisans and farmers, shared a wide range of religious practice and belief, including ancestor veneration, annual festivals, funeral rituals, exorcism of harmful forces, and procedures for the auspicious siting of graves and residences. The definition of popular religion is a contested issue in the current state of the field.

South Asian scholars have long viewed communal competition in terms of majority-minority struggle, of Hindu versus Muslim, leading to the final partition of the British Raj into two antagonistic states. Punjab history offers a dramatic case of religious competitiveness between two minority communities, concerned more with their own sense of identity than with questions of power and dominance. Attempts among Punjabi Hindus to create a new, modernized and respectable religious tradition could not be contained within their community but inevitably altered existing relations with all other religions in Punjab, Muslim, Sikh, and Christian. As newly anglicized elites came into existence, they provided a growing class of alienated and marginal men. Unable to relate to the orthodox world around them, they sought to redefine that world, and in so doing created new ideological systems encompassing a reinterpretation of the past and present, plus a new vision of the future. Elaboration, defense, and dissemination of these ideologies produced both group consciousness and a heightened awareness of separation, of distance between those who accepted the new beliefs and all others. This process of identity reformation created in late nineteenth century Punjab a period of intense dynamism, of ideological and religious conflict amidst an increasingly polemical atmosphere, as each group within a given religious community, Hindu, Sikh, or Muslim, sought to project its own concepts and in the process struggled with others within their own community and beyond. This process of questioning, and its resultant answers permanently altered relations among Punjabi religious communities and, at a more fundamental level, the conceptualizations undergirding many of the groups within them.

One of the more serious obstacles to economic progress and human betterment in many of the less developed countries is the dense settlement of the present cultivated land, coupled with a rapidly increasing population. In much of southern and eastern Asia where most of the good land has been occupied by relatively dense agricultural populations for centuries and where rapidly declining mortality has sharply increased the rate of population growth, heavy land pressure is both chronic and acute. A rapidly increasing population is particularly characteristic of the Philippines where crude birth rates have remained more or less stable at about 50 per thousand since 1900 and where death rates have dropped progressively and are now about 20 per thousand. The present rate of natural increase, approximately three per cent per year, is not only higher than in most Asian countries, but is also higher than in most countries of the world. If this rate of population growth continues unabated, and the evidence suggests that it is more likely to accelerate rather than diminish in the near future, the population of the Philippines will double well before the end of the present century.

Burma/Myanmar's postcolonial elites have established a military-state with hybrid-imperial structures, characterized by high despotic but low infrastructural modes of power, and fueled by rent-extraction. Given the resulting evisceration of opposition political groups, citizens understand explicit politics as dangerous. That said, cleavages between state and the polity afford vast space for “civil society” groups (CS) to form and operate. CS stabilize the political economy by managing citizen needs; conversely, CS stand as a wedge between state and masses, (potentially) constructing spaces to coordinate and magnify potential demands. Yet CS currently err toward managing needs. Opposition must politicize Burmese masses and CS through idioms that interface with CS's material tasks—a “politics of the daily”—encouraging them to make, collectively, a multiplicity of non-adversarial demands. This may compel the state to pivot and seek new bargains, at which point elite advocacy-oriented CS can provide progressive policy reforms. The paper will examine recent inchoate social-political movements in Burma for models of this politics.

Cities and towns first developed in the Philippines as a product of Spanish rule and Roman Catholic mission activity. In this context a new three tiered hierarchy of settlements was established above the preexisting village level. Elements of social and spatial segregation derived from Mexico were imposed in these settlements. Due to a lack of economic base, the towns set up to serve as regional centers soon declined. Substantial provincial urbanism appeared only with the rise of commerce and commercial agriculture during the nineteenth century. Manila achieved early predominance as a combined result of its ecclesiastical-administrative position and its role as the principal entrepot in the trade of Mexican silver for Chinese goods. Despite the collapse of that trade, Manila retained its primate position by becoming the chief point of import and distribution for Western manufacturers as well as a major collecting area for the export of agricultural commodities

On December 9, 2016, South Korea's National Assembly voted to impeach the country's president, Park Geun-hye, over abuse of power among other charges. Three months later, the Constitutional Court upheld the impeachment and she was dismissed from office—the first South Korean president to be removed this way. New elections were called. Park was then made the subject of a criminal investigation and jailed for the trial. The allegations center on Park's relationship with an old family friend, Ch'oe Sun-sil, who became involved in official decision-making and used her influence to extract funds from businesses, but the scandal widened to involve more individuals.

The magical girl, a popular genre of Japanese television animation, has provided female ideals for young girls since the 1960s. Three waves in the genre history are outlined, with a focus on how female hero figures reflect the shifting ideas of gender roles in society. It is argued that the genre developed in close connection to the culture of shōjo (female adolescence) as an antithesis to adulthood, in which women are expected to undertake domestic duties. The paper then incorporates contexts for male-oriented fan culture of shōjo and anime aesthetics that emerged in the 1980s. The recent tendencies for gender bending and genre crossing raise critical questions about the spread of the magical girl trope as cute power. It is concluded that the magical girl genre encompasses contesting values of gender, and thus the genre's empowerment fantasy has developed symbiotically with traditional gender norms in society.

This article explores factors contributing to a boom in Buddhist temple construction in contemporary mainland China. In contrast to recent studies focusing on struggles between religious believers and the state over the revival of local temples and churches, this article examines the culture of merit making and morality building that leads clergy and lay practitioners to form translocal networks with the aim of constructing temples in rural areas where they have few or any cultural ties. The author explores how temple building is driven by differing moral visions within the urban Buddhist community, but with little consideration for the culture and history of the people in the localities where the temples are constructed.

Competition over grain supplies produced conflict when the people controlling large stores of grain failed to sell or lend grain at prices and in quantities demanded by the people needing grain. These conflicts, known generally as food riots, took place within a general political economy of grain circulation that spanned a wide variety of local situations. A brief sketch of different types of grain circulation and forms of food rioting establishes the setting for case studies that show the range of possible food riot situations and official reactions to the problems posed by food riots. Materials from the case studies are then drawn on to address the general questions of why rioters acted as they did, why their actions became a common type of conflict in the Qing dynasty, and why food riots persisted through periods of political strength and weakness.

It began with the Phoenicians. Most written languages now use their invention— a phonetic alphabet. The invention of alphabetic writing escorted an influential theory of language onto the intellectual stage. Aristotle expressed the basic outline of that theory, which has since dominated Indo-European views of language:

Now spoken sounds are symbols of affections in the soul, and written marks symbols of the spoken sounds. And just as written marks are not the same for all men, neither are spoken sounds. But what these are in the first place signs of—affections in the soul—are the same for all; and what these affections are likenesses of— actual things-are also the same.

The legal debate in india over the worship and glorification of sati (widow burning, previously spelled “suttee”) stands unresolved at present. After several years of controversy, the practice of worshipping sati was made illegal in 1987 after the death of a young Rajput woman named Roop Kanwar. At that time the Indian government revised the colonial legislation banning widow immolation to include sati glorification and thereby outlawed ceremonies, processions, or functions that eulogize any historical person who has committed sati. The law furthermore prohibited the creation of trusts or fundraising to preserve the memory of such persons. This legal debate over sati worship provides the context in which this essay examines the cultural politics of how Calcutta Marwaris, a wealthy business community, have been among the most vehement defenders of sati worship in the last several decades.

Both the population and agricultural production of the Dongting Lake region in Hunan and Hubei provinces developed rapidly from the late Ming period through the mid-Qing period. During this period, the interests of local dike builders in clearing more land increasingly came into conflict with the efforts of Qing officials to prevent floods by supervising dike repairs and preventing overbuilding of dikes. Although local landowners accepted state subsidies to restore damaged dikes in the early Qing period, their power to resist state authority over water control increased through the eighteenth century. By the early nineteenth century, official prohibitions on dike building were ignored, and a series of disastrous floods occurred.