Anthony Reid – författare

Ethnic Chinese in Southeast Asia, like Jews in Central Europe until the Holocaust, have been remarkably successful as an entrepreneurial and professional minority. Whole regimes have sometimes relied on the financial underpinnings of Chinese business to maintain themselves in power, and recently Chinese businesses have led the drive to economic modernization in Southeast Asia. But at the same time, they remain, as the Jews were, the quintessential “outsiders.” In some Southeast Asian countries they are targets of majority nationalist prejudices and suffer from discrimination, even when they are formally integrated into the nation.The essays in this book explore the reasons why the Jews in Central Europe and the Chinese in Southeast Asia have been both successful and stigmatized. Their careful scholarship and measured tone contribute to a balanced view of the subject and introduce a historical depth and comparative perspective that have generally been lacking in past discussions. Those who want to understand contemporary Southeast Asian and the legacy of the Jewish experience in Central Europe will gain new insights from the book.

In Indonesia's westernmost province of Aceh, the democratization process that began in Indonesia in 1998 encouraged the overt expression of regionalist sentiment and resentment of the military. The surprising extent of both feelings made Aceh, home to a long-standing independence movement, the next potential candidate after East Timor to break away from Indonesia, and led to harsh repressive measures by the military.The tsunami of December 2004 brought incalculable destruction and loss to Aceh. At the same time, it brought international sympathy and aid on an unprecedented scale, along with new pressures for peace. In August 2005, Indonesia and Aceh signed a peace agreement designed to put an end to the conflict.This book offers a guide to the complexities of modern Aceh, a land dubbed "The Verandah of Mecca," as it moves toward peace and reconstruction. With balanced coverage by leading authorities, historians, political scientists, and journalists, Verandah of Violence probes the underlying causes of the conflict that has pitted Aceh against Jakarta, explaining why the Acehnese entered the Indonesian republic in 1945 with an unparalleled determination to resist outside domination, and how these attitudes have shaped Aceh's relations with the Indonesian state.

Moving beyond past histories of Viet Nam that have focused on nationalist struggle, this volume brings together work by scholars who are re-examining centuries of Vietnamese history. Crossing borders and exploring ambiguities, the essays in ""Viet Nam: Borderless Histories"" draw on international archives and bring a range of inventive analytical approaches to the global, regional, national, and local narratives of Vietnamese history. Among the topics explored are the extraordinary diversity between north and south, lowland and highland, Viet and minority, and between colonial, Chinese, Southeast Asian, and dynastic influences. The result is an exciting new approach to Southeast Asia's past that uncovers the complex and rich history of Viet Nam.

Between the fifteenth and the mid-seventeenth centuries, when the Renaissance and early capitalism were transforming Europe, changes no less dramatic were occurring in Southeast Asia. This diverse tropical region was integrated into a global trade system, while trade-based cities came to dominate its affairs. Its states became more centralized and absolutist, and its people adopted scriptural faiths of personal morality. The pace of these changes finds parallels only in our own era. Anthony Reid has analyzed and vividly portrayed this Southeast Asian Age of Commerce in two volumes. The first volume, published in 1988 to great acclaim, explored the physical, material, cultural, and social structures of the region. The concluding volume focuses on the profound changes that defined the Age of Commerce as a period. The spice trade that animated the global boom of the sixteenth and early seventeenth centuries made possible revolutionary changes in urbanization, commercialization, state structure, and belief. Islam, Christianity, and Theravada Buddhism made rapid gains in alliance with the new states. Reid discerns common ground between these developments and the forces transforming Europe and Japan but identifies particular limitations on the growth of private capital and the stability of states in Southeast Asia. A final chapter explores the crisis in the mid-seventeenth century that disengaged Southeast Asians from the world economy for the next three centuries.Anthony Reid is professor of Southeast Asian history, Research School of Pacific Studies, Australian National University.

Between the fifteenth and the mid-seventeenth centuries, when the Renaissance and early capitalism were transforming Europe, changes no less dramatic were occurring in Southeast Asia. This diverse tropical region was integrated into a global trade system, while trade-based cities came to dominate its affairs. Its states became more centralized and absolutist, and its people adopted scriptural faiths of personal morality. The pace of these changes finds parallels only in our own era. Anthony Reid has analyzed and vividly portrayed this Southeast Asian Age of Commerce in two volumes. The first volume, published in 1988 to great acclaim, explored the physical, material, cultural, and social structures of the region. The concluding volume focuses on the profound changes that defined the Age of Commerce as a period. The spice trade that animated the global boom of the sixteenth and early seventeenth centuries made possible revolutionary changes in urbanization, commercialization, state structure, and belief. Islam, Christianity, and Theravada Buddhism made rapid gains in alliance with the new states. Reid discerns common ground between these developments and the forces transforming Europe and Japan but identifies particular limitations on the growth of private capital and the stability of states in Southeast Asia. A final chapter explores the crisis in the mid-seventeenth century that disengaged Southeast Asians from the world economy for the next three centuries.

A global debate has emerged within Islam about how to coexist with democracy. Even in Asia, where such ideas have always been marginal, radical groups are taking the view that scriptural authority requires either Islamic rule (Dar-ul-Islam) or a state of war with the essentially illegitimate authority of non-Muslims or secularists. This book places the debate in a specifically Asian context. It draws attention to Asia (east of Afghanistan), as not only the home of the majority of the world’s Muslims but also Islam’s historic laboratory in dealing with religious pluralism. In Asia, pluralism is not simply a contemporary development of secular democracies, but a long-tested pattern based on both principle and pragmatism. For many centuries, Muslims in Asia have argued about the legitimacy of non-Islamic government over Muslims, and the legitimacy of non-Muslim peoples, polities and rights under Islamic governance. This book analyses such debates and the ways they have been reconciled, in South and Southeast Asia, up to the present. The evidence presented here suggests that Muslims have adapted flexibly and creatively to the pluralism with which they have lived, and are likely to continue to do so.

A global debate has emerged within Islam about how to coexist with democracy. Even in Asia, where such ideas have always been marginal, radical groups are taking the view that scriptural authority requires either Islamic rule (Dar-ul-Islam) or a state of war with the essentially illegitimate authority of non-Muslims or secularists. This book places the debate in a specifically Asian context. It draws attention to Asia (east of Afghanistan), as not only the home of the majority of the world’s Muslims but also Islam’s historic laboratory in dealing with religious pluralism. In Asia, pluralism is not simply a contemporary development of secular democracies, but a long-tested pattern based on both principle and pragmatism. For many centuries, Muslims in Asia have argued about the legitimacy of non-Islamic government over Muslims, and the legitimacy of non-Muslim peoples, polities and rights under Islamic governance. This book analyses such debates and the ways they have been reconciled, in South and Southeast Asia, up to the present. The evidence presented here suggests that Muslims have adapted flexibly and creatively to the pluralism with which they have lived, and are likely to continue to do so.

Many Westerners assume that freedom has been bypassed in Asia, given the often brutal suppression of demands for its extension in some Asian countries, and its more tentative status in others where desire for social order is dominant. This book argues that Western ideas of freedom have become widely accepted in Asia, and the key determinant for measuring a range of legal, ethical and political practices. The book finds that modern conceptions of freedom throughout Asia are rooted in local histories, institutions and practices, becoming adapted to local contexts. The book avoids cultural relativism and blanket generalisations, but does find a number of common ideas relating to freedom across the region. A prestigious group of contributors explores freedom from historical, religious, political and ideological perspectives, acknowledging the many variations in the theme of human liberation.

The mid-twentieth century marked one of the greatest watersheds of Asian history, when a range of imperial constructs were declared to be nation-states, either by revolution or decolonisation. Nationalism was the great alchemist, turning the base metal of empire into the gold of nations. To achieve such a transformation from the immense diversity of these Asian empires required a different set of forces from those that Europeans had needed in their transitions from multi-ethnic empires to culturally homogeneous nations. In this book Anthony Reid explores the mysterious alchemy by which new political identities have been formed. Taking Southeast Asia as his example, Reid tests contemporary theory about the relation between modernity, nationalism, and ethnic identity. Grappling with concepts emanating from a very different European experience of nationalism, Reid develops his own typology to better fit the formation of political identities such as the Indonesian, Malay, Chinese, Acehnese, Batak and Kadazan.

This volume traces the second great expansion of the Islamic world eastwards from the eleventh century to the eighteenth. As the faith crossed cultural boundaries, the trader and the mystic became as important as the soldier and the administrator. Distinctive Islamic idioms began to emerge from other great linguistic traditions apart from Arabic, especially in Turkish, Persian, Urdu, Swahili, Malay and Chinese. The Islamic world transformed and absorbed new influences. As the essays in this collection demonstrate, three major features distinguish the time and place from both earlier and modern experiences of Islam. Firstly, the steppe tribal peoples of central Asia had a decisive impact on the Islamic lands. Secondly, Islam expanded along the trade routes of the Indian Ocean and the South China Sea. Thirdly, Islam interacted with Asian spirituality, including Hinduism, Sikhism, Buddhism, Taoism and Shamanism. It was during this period that Islam became a truly world religion.

The mid-twentieth century marked one of the greatest watersheds of Asian history, when a range of imperial constructs were declared to be nation-states, either by revolution or decolonisation. Nationalism was the great alchemist, turning the base metal of empire into the gold of nations. To achieve such a transformation from the immense diversity of these Asian empires required a different set of forces from those that Europeans had needed in their transitions from multi-ethnic empires to culturally homogeneous nations. In this book Anthony Reid explores the mysterious alchemy by which new political identities have been formed. Taking Southeast Asia as his example, Reid tests contemporary theory about the relation between modernity, nationalism, and ethnic identity. Grappling with concepts emanating from a very different European experience of nationalism, Reid develops his own typology to better fit the formation of political identities such as the Indonesian, Malay, Chinese, Acehnese, Batak and Kadazan.

2016 PROSE Award Honorable Mention for Textbook in the Humanities A History of Southeast Asia: Critical Crossroads presents a comprehensive history of Southeast Asia from our earliest knowledge of its civilizations and religious patterns up to the present day. Incorporates environmental, social, economic, and gender issues to tell a multi-dimensional story of Southeast Asian history from earliest times to the presentArgues that while the region remains a highly diverse mix of religions, ethnicities, and political systems, it demands more attention for how it manages such diversity while being receptive to new ideas and technologiesDemonstrates how Southeast Asia can offer alternatives to state-centric models of history more broadlyPart of The Blackwell History of the World SeriesThe goal of this ambitious series is to provide an accessible source of knowledge about the entire human past, for every curious person in every part of the world. It will comprise some two dozen volumes, of which some provide synoptic views of the history of particular regions while others consider the world as a whole during a particular period of time. The volumes are narrative in form, giving balanced attention to social and cultural history (in the broadest sense) as well as to institutional development and political change. Each provides a systematic account of a very large subject, but they are also both imaginative and interpretative. The Series is intended to be accessible to the widest possible readership, and the accessibility of its volumes is matched by the style of presentation and production.

The essays reprinted here trace the history of Chinese emigration into the Pacific region, first as individuals, traders or exiles, moving into the 'Nanyang' (Southeast Asia), then as a mass migration across the ocean after the mid-19th century. The papers include discussions of what it meant to be Chinese, the position of the migrants vis-à-vis China itself, and their relations with indigenous peoples as well as the European powers that came to dominate the region. Together with the introduction, they constitute an important aid to understanding one of the most widespread diasporas of the modern world.

Only recently has the role of Chinese minorities at the forefront of Southeast Asia's rapid economic growth attracted world attention. Yet interactions between Chinese and Southeast Asians are longstanding and intense, reaching back a thousand years and making it difficult, if not specious, to attempt to disentangle what is Chinese and what is indigenous in much of Southeast Asian culture. ""Sojourners and Settlers"", written by some of the most distinguished specialists in the field, demonstrates the depth of that relationship.

This volume traces the second great expansion of the Islamic world eastwards from the eleventh century to the eighteenth. As the faith crossed cultural boundaries, the trader and the mystic became as important as the soldier and the administrator. Distinctive Islamic idioms began to emerge from other great linguistic traditions apart from Arabic, especially in Turkish, Persian, Urdu, Swahili, Malay and Chinese. The Islamic world transformed and absorbed new influences. As the essays in this collection demonstrate, three major features distinguish the time and place from both earlier and modern experiences of Islam. Firstly, the steppe tribal peoples of central Asia had a decisive impact on the Islamic lands. Secondly, Islam expanded along the trade routes of the Indian Ocean and the South China Sea. Thirdly, Islam interacted with Asian spirituality, including Hinduism, Sikhism, Buddhism, Taoism and Shamanism. It was during this period that Islam became a truly world religion.

2016 PROSE Award Honorable Mention for Textbook in the Humanities A History of Southeast Asia: Critical Crossroads presents a comprehensive history of Southeast Asia from our earliest knowledge of its civilizations and religious patterns up to the present day. Incorporates environmental, social, economic, and gender issues to tell a multi-dimensional story of Southeast Asian history from earliest times to the presentArgues that while the region remains a highly diverse mix of religions, ethnicities, and political systems, it demands more attention for how it manages such diversity while being receptive to new ideas and technologiesDemonstrates how Southeast Asia can offer alternatives to state-centric models of history more broadlyPart of The Blackwell History of the World SeriesThe goal of this ambitious series is to provide an accessible source of knowledge about the entire human past, for every curious person in every part of the world. It will comprise some two dozen volumes, of which some provide synoptic views of the history of particular regions while others consider the world as a whole during a particular period of time. The volumes are narrative in form, giving balanced attention to social and cultural history (in the broadest sense) as well as to institutional development and political change. Each provides a systematic account of a very large subject, but they are also both imaginative and interpretative. The Series is intended to be accessible to the widest possible readership, and the accessibility of its volumes is matched by the style of presentation and production.

In this volume Anthony Reid positions Southeast Asia on the stage of world history. He argues that the region not only had a historical character of its own, but that it played a crucial role in shaping the modern world.Southeast Asia’s interaction with the forces uniting and transforming the world is explored through chapters focusing on Islamization; Chinese, Siamese, Cham, and Javanese trade; Makasar’s modernizing moment; and slavery. The last three chapters examine from different perspectives how this interaction of relative equality shifted to one of an impoverished “third world” region exposed to European colonial power. at UCLA.