The use of oral histories is embedded in the interplay of archival limitations and shifting historiographical questions. This essay begins with a preliminary historiography of oral history usage in Asia, exploring its contrasting usages among scholars of China, Japan, India, and Thailand. However, more than filling in archival gaps, oral histories can challenge broader historiographies. Arrested multiple times, Kruba Srivichai (1878–1939) is northern Thailand's most famous monk. Illustrating a pointillist approach that draws upon hundreds of oral histories and dividing the palimpsest of Srivichai's controversial life into four time periods, this essay shows how oral histories challenge four corresponding paradigms and thereby force a reengagement with the overall narrative of Thai nation-state formation. This essay argues for the importance of oral history, not merely in “filling in gaps” in archival sources, but in challenging hegemonic historiographical paradigms.

Perhaps no area of China-related scholarship has taken longer to recover from the access limitations of the mid-twentieth century than the study of Xinjiang. In the late nineteenth and early twentieth centuries, the study of Xinjiang was so fashionable that it had a wide following in the Western popular press, where the region was better known as Chinese Central Asia, Chinese Turkistan, or Eastern Turkistan. When the turmoil of the Republican and Mao eras made the region almost entirely inaccessible to outsiders, the study of Xinjiang began a long sojourn in the Western academic wilderness. After all, the earlier interest had always been tinged with Orientalist travel fantasy and imperial desires that required scholarly boots on the ground.

This article argues that the study of China's history has long been caught in a teleological trap that presumes that history could have had only one evolutionary track. The author explains how he came to recognize the problems inherent in the teleological trap and to reconceptualize his approach. The article contrasts the history of the North China Plain, culturally rooted in dry-land grain agriculture and from time immemorial deeply intertwined with that of the adjacent grasslands, with that of the south, a culturally and linguistically diverse land of river valleys and riziculture. It concludes that the holistic empire we know today was not an inevitable outcome of these contrasting trajectories and that alternative paths are plausible, and asserts that scholars must recognize that until history is accomplished it does not follow a teleological trajectory.

The first volume of the Tsinghua University Warring States bamboo-strip manuscripts contains a text with passages that match medieval quotations of a text referred to as Cheng Wu 程寤 or Awakening at Cheng, which in turn is said to be a lost chapter of the Yi Zhou Shu 逸周書 or Leftover Zhou Documents. The passages concern one of Chinese literature's earliest interpretations of a dream, and were quoted in medieval encyclopedias in their sections on dreams. This article discusses the significance of this discovery both for Chinese textual history and for the interpretation of this particular dream. In particular, it shows that trees seen in the dream predict the Zhou conquest of Shang, and the subsequent Shang acquiescence to Zhou rule. It also notes that this discovery simultaneously confirms the antiquity of this text, but also calls into question the dominant traditional interpretation of the dream.

Scholars who study language often see standard or official languages as oppressive, helping the socially advantaged to entrench themselves as elites. This article questions this view by examining the Chinese case, in which early twentieth-century language reformers attempted to remake their society's language situation to further national integration. Classical Chinese, accessible only to a privileged few, was sidelined in favor of Mandarin, a national standard newly created for the many. This article argues that Mandarin's creation reflected an entirely new vision of society. It draws on archival sources on the design and promulgation of Mandarin from the 1910s to the 1930s to discuss how the way the language was standardized reflected the nature of the imagined future society it was meant to serve. Language reform thus represented a radical rethinking of how society should be organized: linguistic modernity was to be a national modernity, in which all the nation's people would have access to the new official language, and thus increased opportunities for advancement.

This article presents preliminary findings from a multi-year, multi-disciplinary text analysis project using an ancient and medieval Chinese corpus of over five million characters in works that date from the earliest received texts to the Song dynasty. It describes “distant reading” methods in the humanities and the authors’ corpus; introduces topic-modeling procedures; answers questions about the authors’ data; discusses complementary relationships between machine learning and human expertise; explains topics represented in Analects, Mencius, and Xunzi that set each of those texts apart from the other two; and explains topics that intersect all three texts. The authors’ results confirm many scholarly opinions derived from close-reading methods, suggest a reappraisal of Xunzi’s shared semantic content with Analects, and yield several actionable research questions for traditional scholarship. The aim of this article is to initiate a new conversation about implications of machine learning for the study of Asian texts.

This article examines the visualization of “the mentally ill” (seishinbyōsha) in Japan by focusing on a psychiatric report on home confinement published in 1918. It argues that the authors of the report, psychiatrists Kure Shūzō and Kashida Gorō, mobilized a representational strategy developed mainly in a context of colonialism called the “documentary mode” to convince readers of the scientific nature of their photographs, drawings, and floor plans of home confinement. The documentary mode enabled the psychiatrists to present their viewpoint—that “the mentally ill” belonged to a distinct group deserving sympathy and medical care—as the most truthful claim, above those made by lawmakers, officials, and families. Considering the visual technologies that helped define “the mentally ill” shows how this category was in flux in the early twentieth century, subject to redefinition in the hands of those who claimed to identify, picture, and tally its members in the most truthful way.

Men's references to women's writing in vernacular Korean script never term this practice “calligraphy,” and yet articles of women's intricate brushwork reveal that in late Chosŏn Korea (1392–1910) this was a highly aestheticized practice with recognized social importance and a meticulous training process. This article captures the moment when vernacular Korean scriptural practices ascended the elite canon, which resulted in the emergence of high vernacular culture. It historicizes the gendered logic of representation in a male-authored historical archive to uncover the contours of a women-centered vernacular aesthetic canon that assumed a status of prestige alongside male culture in literary Chinese. The article unravels the meaning of the term “calligraphy” when it is applied to women's vernacular handwriting and ponders the connection between women's bodily discipline, productive work, and exquisite vernacular brushwork. This opens an alternative perspective not only on the gender politics of the Chosŏn society but also on the culture of the time, which is hitherto seen as dominated by a male-centered literary Chinese canon.

This article explains why the Chosŏn government and the military in particular expanded state control over forests in the seventeenth century and analyzes the implications of forest administration in a preindustrial polity. From 1592 to 1598, the Chosŏn dynasty suffered invasions from Japan that displaced much of the Korean population and devastated the economy and environment. The crucial role of the navy during the war, along with a dire postwar situation, heightened government anxieties about deforestation and timber scarcity. Thus, in the seventeenth century, the Chosŏn government expanded administration over forests, particularly pine forests, across the coasts and islands of southwestern Korea. The key vehicle for the expansion was the military. Due to wartime and postwar exigencies, the military became the late Chosŏn state's primary organ for management of wood resources for state purposes. Furthermore, the growth of pine-centric state forests and shifts in military priorities would significantly reshape Korean ecologies.

Prime Minister Shinzo Abe's troubles in 2018 owe much to Japan's resilient liberal media. Between 2011 and 2017, the media was mostly on its back foot, losing credibility over its initial coverage about the Fukushima nuclear accident and withstanding heavy-handed efforts by Abe's government to pressure and intimidate the media into self-censorship (Kingston 2018a). Since early 2017, however, the liberal Asahi newspaper led the way in exposing two cronyism scandals involving private-school projects linked to Abe. It also exposed a series of cases revolving around information disclosure practices that revealed a culture of deception aimed at avoiding government accountability. These included a cover-up at the Defense Ministry regarding a Peace Keeping Operation (PKO) in South Sudan that violated legal constraints imposed by the Diet, and revelations about doctored data used to support Abe's proposed labor reforms. In these and other cases, the government's lack of transparency and mishandling of documents drew sharp public criticism. The press played its role of informing the public about these apparent transgressions while highlighting the arrogance of power that has undermined public trust in Abe; 80 percent do not believe his self-exonerating explanations about the cronyism scandals (Bloomberg 2018). Nonetheless, in September 2018 he won reelection to a third term as Liberal Democratic Party (LDP) president and is set to become Japan's longest serving prime minister. Popular support, however, is tepid, as monthly polls since 2013 by Japan's national broadcasting organization (NHK) indicate that about 50 percent of the public supports him due to a lack of alternatives rather than his virtues as a leader (about 15 percent) or the appeal of his policies (about 15 percent). Despite mixed reviews in the press, he has won a series of elections, and in politics that is what counts (Kingston 2018b).

This article examines the emergence in colonial Korea of a command economy for forestry products following the outbreak of the Second Sino-Japanese War (1937–45). It does so, first, by tracing the policy mechanisms through which the colonial state commandeered forest products, especially timber, firewood, and charcoal. Second, through an analysis of the wartime promotion of a “low temperature lifestyle,” it offers a thumbnail sketch of the lived experiences and corporeal consequences of state-led efforts to rationalize fuel consumption. Considered together, these lines of analysis offer insight into not only the ecological implications of war on the Korean landscape, but also the bodily privations that defined everyday life under total war—what might be called the “slow violence” of caloric control.

Yi Kwangsu's The Heartless (Mujŏng, 1917) is Korea's first mature novel and its most celebrated text, on par with Natsume Soseki's Kokoro (1914) and Lu Xun's The True Story of Ah Q (1922). Its place in world literary studies, however, has often been obscured by the author's later collaboration with the colonial state. This article attempts a new, spatialized reading of the much-studied work to reconsider alterity (Japan-Korea, city-hometown) as a precondition of modernity itself. The ancient seat of the Chosŏn dynasty (1392–1910), Seoul in the 1910s was swiftly transforming into the minjok national capital and, simultaneously, a colonial city-within-empire. Competing identities of nation-versus-empire dominated its surfaces, veiling the processes of “coming up” (sanggyŏng 上京) to the capital from forgotten localities, as many writers associated with Seoul were actually from provinces with regional affinities. The Heartless—a paean to the enlightenment and to the Korean minjok—surprisingly reflects this dynamic, testifying to the “loss of hometown” by northwestern (Sŏbugin 西北人) writers like Yi Kwangsu, who regularly code-switched to their local dialects, as well as to the Japanese language.

June 2018 was an intense time in Vietnam when one saw the role of social media in revealing and facilitating the (dis)congruity between connectivism, collectivism, and conservatism. On June 12, the National Assembly of Vietnam passed the controversial Cybersecurity Law by a landslide of 86 percent agreement despite widespread public dissent, including an online petition signed by more than sixty-five thousand people. The new Cybersecurity Law was said to further restrict the already limited freedom of expression in Vietnam and grant too much power to the police in surveying and punishing online citizens.

Previously unexamined written, visual, and performative channels of communication between central government officials and local Buddhist monks call for a nuanced understanding of sociopolitical connections between the capital and the provinces of late Chosŏn Korea (1392–1910). Via a multidisciplinary approach, this article addresses the patronage of three shrines dedicated to meritorious Buddhist monk-generals and martyrs who fought during the Japanese invasions (1592–98). Male and female members of the central elite supported the construction of the shrines in order to advance their respective political ambitions. Discontented with court factionalism, the central elite wielded their support of the shrines as a shaming device against their opponents and/or corrupt officials, while Buddhist monks sought to gain social recognition and enhance their respective monastery's political caché by maintaining the shrines, and by performing Confucian commemoration rituals with royal support.