Encounters with Asia – serie

In the contemporary world the meeting of Buddhism and Islam is most often imagined as one of violent confrontation. Indeed, the Taliban's destruction of the Bamiyan Buddhas in 2001 seemed not only to reenact the infamous Muslim destruction of Nalanda monastery in the thirteenth century but also to reaffirm the stereotypes of Buddhism as a peaceful, rational philosophy and Islam as an inherently violent and irrational religion. But if Buddhist-Muslim history was simply repeated instances of Muslim militants attacking representations of the Buddha, how had the Bamiyan Buddha statues survived thirteen hundred years of Muslim rule?Buddhism and Islam on the Silk Road demonstrates that the history of Buddhist-Muslim interaction is much richer and more complex than many assume. This groundbreaking book covers Inner Asia from the eighth century through the Mongol empire and to the end of the Qing dynasty in the late nineteenth century. By exploring the meetings between Buddhists and Muslims along the Silk Road from Iran to China over more than a millennium, Johan Elverskog reveals that this long encounter was actually one of profound cross-cultural exchange in which two religious traditions were not only enriched but transformed in many ways.

Modern Orientalism is not a brainchild of nineteenth-century European imperialists and colonialists, but, as Urs App demonstrates, was born in the eighteenth century after a very long gestation period defined less by economic or political motives than by religious ideology.Based on sources from a dozen languages, many unavailable in English, The Birth of Orientalism presents a completely new picture of this protracted genesis, its underlying dynamics, and the Western discovery of Asian religions from the sixteenth to the nineteenth century. App documents the immense influence of Japan and China and describes how the Near Eastern cradle of civilization moved toward mother India. Moreover, he shows that some of India's purportedly oldest texts were products of eighteenth-century European authors.Though Western engagement with non-Abrahamic Asian religions reaches back to antiquity and can without exaggeration be called the largest-scale religiocultural encounter in history, it has so far received surprisingly little attention-which is why some of its major features and their role in the birth of modern Orientalism are described here for the first time. The study of Asian documents had a profound impact on Europe's intellectual makeup. Suddenly the Bible had much older competitors from China and India, Sanskrit threatened to replace Hebrew as the world's oldest language, and Judeo-Christianity appeared as a local phenomenon on a dramatically expanded, worldwide canvas of religions and mythologies. Orientalists were called upon as arbiters in a clash that involved neither gold and spices nor colonialism and imperialism but, rather, such fundamental questions as where we come from and who we are: questions of identity that demanded new answers as biblical authority dramatically waned.

Students in Japan, China, and Korea are among the world's top performers on standardized math and science tests. The nations of East Asia are also leading manufacturers of consumer goods that incorporate scientific breakthroughs in telecommunications, optics, and transportation. Yet there is a startling phenomenon known throughout Asia as the "creativity problem." While East Asians are able to use science, they have not demonstrated the ability to invent radically new systems and paradigms that lead to new technologies. In fact, the legal and illegal transfer of technology from the West to the East is one of the most contentious international business issues. Yet Asians who study and work in the West and depend upon Western languages for their research are among the most creative and talented scientists, no less so than their Western counterparts.William C. Hannas contends that this paradox emerges from the nature of East Asian writing systems, which are character-based rather than alphabetic. Character-based orthographies, according to the author, lack the abstract features of alphabetic writing that model the thought processes necessary for scientific creativity. When first learning to read, children who are immersed in a character-based culture are at a huge disadvantage because such writing systems do not cultivate the ability for abstract thought. Despite the overwhelming body of evidence that points to the cognitive side-effects, the cultural importance of character-based writing makes the adoption of an alphabet unlikely in the near future.

Japan and China did not begin to emerge as unified political entities until the nineteenth century. Yet scholars and politicians persistently refer to "Japan" and "China" in discussions of earlier periods, as if the modern nation-state had long been established in these regions. Joshua Fogel here brings together essays by eight renowned East Asian scholars to demonstrate why this oversight distorts our historical analysis and understanding of both countries. The nation-states of Japan and China developed much later and, indeed, far less uniformly than usually conveyed in popular myth and political culture. Moreover, the false depiction of an earlier national identity not only alters the factual record; it serves the contemporary engines of nationalist mythology and propaganda.This interdisciplinary volume asks deceptively simple questions: When did "Japan" and "China" become Japan and China? When and why do inhabitants begin to define their identity and interests nationally rather than locally? Identifying the role of mitigating factors from disease and travel abroad to the subtleties of political language and aesthetic sensibility, the answers provided in these diverse and insightful essays are appropriately complex. By setting aside Western notions of the nation-state, the contributors approach each region on its own terms, while the thematic organization of the book provides a unique lens through which to view the challenges common to understanding both Japan and China. This highly readable collection will be important to scholars both inside and beyond the field of East Asian studies.

Medical systems function in specific cultural contexts. It is common to speak of the medicine of China, Japan, India, and other nation-states. Yet almost all formalized medical systems claim universal applicability and, thus, are ready to cross the cultural boundaries that contain them. There is a critical tension, in theory and practice, in the ways regional medical systems are conceptualized as "nationalistic" or inherently transnational. This volume is concerned with questions and problems created by the friction between nationalism and transnationalism at a time when globalization has greatly complicated the notion of cultural, political, and economic boundedness.Offering a range of perspectives, the contributors address questions such as: How do states concern themselves with the modernization of "traditional" medicine? How does the global hegemony of science enable the nationalist articulation of alternative medicine? How do global discourses of science and "new age" spirituality facilitate the transnationalization of "Asian" medicine? As more and more Asian medical practices cross boundaries into Western culture through the popularity of yoga and herbalism, and as Western medicine finds its way east, these systems of meaning become inextricably interrelated. These essays consider the larger implications of transmissions between cultures.

One of the great breakthroughs in Chinese studies in the early twentieth century was the archaeological identification of the earliest, fully historical dynasty of kings, the Shang (ca. 1300-1050 B.C.E.). The last fifty years have seen major advances in all areas of Chinese archaeology, but recent studies of the Shang, their ancestors, and their contemporaries have been especially rich. Since the last English-language overview of Shang civilization appeared in 1980, the pace of discovery has quickened. China in the Early Bronze Age: Shang Civilization is the first work in twenty-five years to synthesize current knowledge of the Shang for everyone interested in the origins of Chinese civilization.China in the Early Bronze Age traces the development of early Bronze Age cultures in North and Northwestern China from about 2000 B.C.E., including the Erlitou culture (often identified with the Xia) and the Erligang culture. Robert L. Thorp introduces major sites, their architectural remains, burials, and material culture, with special attention to jades and bronze. He reviews the many discoveries near Anyang, site of two capitals of the Shang kings. In addition to the topography of these sites, Thorp discusses elite crafts and devotes a chapter to the Shang cult, its divination practices, and its rituals. The volume concludes with a survey of the late Shang world, cultures contemporary with Anyang during the late second millennium B.C.E. Fully documented with references to Chinese archaeological sources and illustrated with more than one hundred line drawings, China in the Early Bronze Age also includes informative sidebars on related topics and suggested readings.Students of the history and archaeology of early civilizations will find China in the Early Bronze Age the most up-to-date and wide-ranging introduction to its topic now in print. Scholars in Chinese studies will use this work as a handbook and research guide. This volume makes fascinating reading for anyone interested in the formative stages of Chinese culture.

From 1932 until the end of World War II, the Japanese established and maintained by bloody rule a puppet regime in the Chinese region of Manchuria. This region was composed of three northern provinces in China; the puppet ruler was the last Chinese Emperor, Pu Yi, and this rich industrial region was clearly coveted and managed by the Japanese as a critical element in their imperial dominion.Yamamuro Shin'ichi's extraordinary book rereads this occupation under new light. The author shows that right-wing Japanese military and civilian groups thought of construction in this sparsely populated region as an effort to build a paradise on earth, with roots deep in Asian traditions. At the same time, Chinese and Korean populations in the region were abused by the Japanese military, and many Japanese were deliberately misinformed about what was being done in their name. Yamamuro examines the policies and events unfolding on the ground during this time. With close attention to the Chinese, Japanese, and Koreans involved, and the links between the military and the home islands, he offers his own overall assessment of this distinctive instance of state-building. Making use of numerous sources in Chinese and Japanese, from legal documents and government decrees to memoirs and poetry, Manchuria Under Japanese Dominion goes beyond rhetoric to provide a unique assessment of the history of this period.

From antiquity to the nineteenth century, the royal hunt was a vital component of the political cultures of the Middle East, India, Central Asia, and China. Besides marking elite status, royal hunts functioned as inspection tours and imperial progresses, a means of asserting kingly authority over the countryside. The hunt was, in fact, the "court out-of-doors," an open-air theater for displays of majesty, the entertainment of guests, and the bestowal of favor on subjects.In the conduct of interstate relations, great hunts were used to train armies, show the flag, and send diplomatic signals. Wars sometimes began as hunts and ended as celebratory chases. Often understood as a kind of covert military training, the royal hunt was subject to the same strict discipline as that applied in war and was also a source of innovation in military organization and tactics.Just as human subjects were to recognize royal power, so was the natural kingdom brought within the power structure by means of the royal hunt. Hunting parks were centers of botanical exchange, military depots, early conservation reserves, and important links in local ecologies. The mastery of the king over nature served an important purpose in official renderings: as a manifestation of his possession of heavenly good fortune he could tame the natural world and keep his kingdom safe from marauding threats, human or animal. The exchanges of hunting partners-cheetahs, elephants, and even birds-became diplomatic tools as well as serving to create an elite hunting culture that transcended political allegiances and ecological frontiers.This sweeping comparative work ranges from ancient Egypt to India under the Raj. With a magisterial command of contemporary sources, literature, material culture, and archaeology, Thomas T. Allsen chronicles the vast range of traditions surrounding this fabled royal occupation.

In ancient and medieval times, the Silk Road was of great importance to the transport of peoples, goods, and ideas between the East and the West. A vast network of trade routes, it connected the diverse geographies and populations of China, the Eurasian Steppe, Central Asia, India, Western Asia, and Europe. Although its main use was for importing silk from China, traders moving in the opposite direction carried to China jewelry, glassware, and other exotic goods from the Mediterranean, jade from Khotan, and horses and furs from the nomads of the Steppe. In both directions, technology and ideologies were transmitted. The Silk Road brought together the achievements of the different peoples of Eurasia to advance the Old World as a whole.The majority of the Silk Road routes passed through the Eurasian Steppe, whose nomadic people were participants and mediators in its economic and cultural exchanges. Until now, the origins of these routes and relationships have not been examined in great detail. In The Prehistory of the Silk Road, E. E. Kuzmina, renowned Russian archaeologist, looks at the history of this crucial area before the formal establishment of Silk Road trade and diplomacy. From the late Neolithic period to the early Bronze Age, Kuzmina traces the evolution of the material culture of the Steppe and the contact between civilizations that proved critical to the development of the widespread trade that would follow, including nomadic migrations, the domestication and use of the horse and the camel, and the spread of wheeled transport.The Prehistory of the Silk Road combines detailed research in archaeology with evidence from physical anthropology, linguistics, and other fields, incorporating both primary and secondary sources from a range of languages, including a vast accumulation of Russian-language scholarship largely untapped in the West. The book is complemented by an extensive bibliography that will be of great use to scholars.

Ethnic Identity in Tang China is the first work in any language to explore comprehensively the construction of ethnicity during the dynasty that reigned over China for roughly three centuries, from 618 to 907. Often viewed as one of the most cosmopolitan regimes in China's past, the Tang had roots in Inner Asia, and its rulers continued to have complex relationships with a population that included Turks, Tibetans, Japanese, Koreans, Southeast Asians, Persians, and Arabs.Marc S. Abramson's rich portrait of this complex, multiethnic empire draws on political writings, religious texts, and other cultural artifacts, as well as comparative examples from other empires and frontiers. Abramson argues that various constituencies, ranging from Confucian elites to Buddhist monks to "barbarian" generals, sought to define ethnic boundaries for various reasons but often in part out of discomfort with the ambiguity of their own ethnic and cultural identity. The Tang court, meanwhile, alternately sought to absorb some alien populations to preserve the empire's integrity while seeking to preserve the ethnic distinctiveness of other groups whose particular skills it valued. Abramson demonstrates how the Tang era marked a key shift in definitions of China and the Chinese people, a shift that ultimately laid the foundation for the emergence of the modern Chinese nation.Ethnic Identity in Tang China sheds new light on one of the most important periods in Chinese history. It also offers broader insights on East Asian and Inner Asian history, the history of ethnicity, and the comparative history of frontiers and empires.

Premodern Chinese described a great variety of the peoples they encountered as "black." The earliest and most frequent of these encounters were with their Southeast Asian neighbors, specifically the Malayans. But by the midimperial times of the seventh through seventeenth centuries C.E., exposure to peoples from Africa, chiefly slaves arriving from the area of modern Somalia, Kenya, and Tanzania, gradually displaced the original Asian "blacks" in Chinese consciousness. In The Blacks of Premodern China, Don J. Wyatt presents the previously unexamined story of the earliest Chinese encounters with this succession of peoples they have historically regarded as black.A series of maritime expeditions along the East African coastline during the early fifteenth century is by far the best known and most documented episode in the story of China's premodern interaction with African blacks. Just as their Western contemporaries had, the Chinese aboard the ships that made landfall in Africa encountered peoples whom they frequently classified as savages. Yet their perceptions of the blacks they met there differed markedly from those of earlier observers at home in that there was little choice but to regard the peoples encountered as free.The premodern saga of dealings between Chinese and blacks concludes with the arrival in China of Portuguese and Spanish traders and Italian clerics with their black slaves in tow. In Chinese writings of the time, the presence of the slaves of the Europeans becomes known only through sketchy mentions of black bondservants. Nevertheless, Wyatt argues that the story of these late premodern blacks, laboring anonymously in China under their European masters, is but a more familiar extension of the previously untold story of their ancestors who toiled in Chinese servitude perhaps in excess of a millennium earlier.

Since 2005, a series of significant developments has been unfolding in the area of the Tongking Gulf under the rubric of an ambitious project called "Two Corridors and One Rim." Proposed by Vietnam in 2004 and enthusiastically embraced by China, the project is designed to link their shared shores and hinterlands by superhighways and high-speed rail. An area that had seemed a backwater for two hundred years has suddenly become a dynamic engine of growth.Yet how innovative are these developments? Drawing on fresh historical insights and recent archaeological research in northern Vietnam and southern China, The Tongking Gulf Through History reveals that this region has long been a center of cultural, political, and economic exchange. From a historical point of view, contributors argue, the Gulf of Tongking has come full circle. Inspired by the Braudelian vision that regionality arises from long-term human interactions, essays avoid state-centered approaches of nationalist histories to focus on local communities throughout the Gulf. In doing so, they reveal a complex pattern of interrelationships and geopolitical factors that has shaped the gulf region for over two millennia.The first half of the volume covers the era from the Neolithic to the tenth century, when an independent state emerged from old Chinese Jiaozhi, or modern northern Vietnam; the second surveys the nine centuries that followed, in which only two states came to share the maritime shores of the Tongking Gulf. Together, the essays illuminate how millennia of recurring human interactions within this geographical space have created a regional ensemble with its own longstanding historical integrity and dynamics.

In contrast to the economic and cultural dominance by the south and the east coast over the past several centuries, influence in China in the early Middle Ages was centered in the north and featured a significantly multicultural society. Many events that were profoundly formative for the future of East Asian civilization occurred during this period, although much of this multiculturalism has long been obscured due to the Confucian monopoly of written records. Multicultural China in the Early Middle Ages endeavors to expose a number of long-hidden non-Sinitic characteristics and manifestations of heritage, some lasting to this very day.Sanping Chen investigates several foundational aspects of Chinese culture during this period, including the legendary unicorn and the fabled heroine Mulan, to determine the origin and development of the lore. His meticulous research yields surprising results. For instance, he finds that the character Mulan is not of Chinese origin and that Central Asian influences are to be found in language, religion, governance, and other fundamental characteristics of Chinese culture. As Victor Mair writes in the Foreword, "While not everyone will acquiesce in the entirety of Dr. Chen's findings, no reputable scholar can afford to ignore them with impunity."These "foreign"-origin elements were largely the legacy of the Tuoba, whose descendants in fact dominated China's political and cultural stage for nearly a millennium. Long before the Mongols, the Tuoba set a precedent for "using the civilized to rule the civilized" by attracting a large number of sedentary Central Asians to East Asia. This not only added a strong pre-Islamic Iranian layer to the contemporary Sinitic culture but also commenced China's golden age under the cosmopolitan Tang dynasty, whose nominally "Chinese" ruling house is revealed by Chen to be the biological and cultural heir of the Tuoba.

India and China dominate the Asian continent but are separated by formidable geographic barriers and language differences. For many centuries, most of the information that passed between the two lands came through Silk Route intermediaries in lieu of first-person encounters-leaving considerable room for invention. From their introduction to Indian culture in the first centuries C.E., Chinese thinkers, writers, artists, and architects imitated India within their own borders, giving Indian images and ideas new forms and adapting them to their own culture. Yet India's impact on China has not been greatly researched or well understood.India in the Chinese Imagination takes a new look at the ways the Chinese embedded India in diverse artifacts of Chinese religious, cultural, artistic, and material life in the premodern era. Leading Asian studies scholars explore the place of Indian myths and storytelling in Chinese literature, how Chinese authors integrated Indian history into their conception of the political and religious past, and the philosophical relationships between Indian Buddhism, Chinese Buddhism, and Daoism. This multifaceted volume, illustrated with over a dozen works of art, reveals the depth and subtlety of the encounter between India and China, shedding light on what it means to imagine another culture-and why it matters.Contributors: Stephen R. Bokenkamp, Bernard Faure, John Kieschnick, Victor H. Mair, John R. McRae, Christine Mollier, Meir Shahar, Robert H. Sharf, Nobuyoshi Yamabe, Ye Derong, Shi Zhiru.

The transmission of Buddhism from India to China was one of the most significant cross-cultural exchanges in the premodern world. This cultural encounter involved more than the spread of religious and philosophical knowledge. It influenced many spheres of Chinese life, including the often overlooked field of medicine. Analyzing a wide variety of Chinese Buddhist texts, C. Pierce Salguero examines the reception of Indian medical ideas in medieval China. These texts include translations from Indian languages as well as Chinese compositions completed in the first millennium C.E.Translating Buddhist Medicine in Medieval China illuminates and analyzes the ways Chinese Buddhist writers understood and adapted Indian medical knowledge and healing practices and explained them to local audiences. The book moves beyond considerations of accuracy in translation by exploring the resonances and social logics of intercultural communication in their historical context. Presenting the Chinese reception of Indian medicine as a process of negotiation and adaptation, this innovative and interdisciplinary work provides a dynamic exploration of the medical world of medieval Chinese society. At the center of Salguero's work is an appreciation of the creativity of individual writers as they made sense of disease, health, and the body in the context of regional and transnational traditions. By integrating religious studies, translation studies, and literature with the history of medicine, Translating Buddhist Medicine in Medieval China reconstructs the crucial role of translated Buddhist knowledge in the vibrant medical world of medieval China.

Chinese food is one of the most recognizable and widely consumed cuisines in the world. Almost no town on earth is without a Chinese restaurant of some kind, and Chinese canned, frozen, and preserved foods are available in shops from Nairobi to Quito. But the particulars of Chinese cuisine vary widely from place to place as its major ingredients and techniques have been adapted to local agriculture and taste profiles. To trace the roots of Chinese foodways, one must look back to traditional food systems before the early days of globalization.Food and Environment in Early and Medieval China traces the development of the food systems that coincided with China's emergence as an empire. Before extensive trade and cultural exchange with Europe was established, Chinese farmers and agriculturalists developed systems that used resources in sustainable and efficient ways, permitting intensive and productive techniques to survive over millennia. Fields, gardens, semiwild lands, managed forests, and specialized agricultural landscapes all became part of an integrated network that produced maximum nutrients with minimal input-though not without some environmental cost. E. N. Anderson examines premodern China's vast, active network of trade and contact, such as the routes from Central Asia to Eurasia and the slow introduction of Western foods and medicines under the Mongol Empire. Bringing together a number of new findings from archaeology, history, and field studies of environmental management, Food and Environment in Early and Medieval China provides an updated picture of language relationships, cultural innovations, and intercultural exchanges.

In 1221, in what we now call Turkmenistan, a captive held by Mongol soldiers confessed that she had swallowed her pearls in order to safeguard them. She was immediately executed and eviscerated. On finding several pearls, Chinggis Qan (Genghis Khan) ordered that they cut open every slain person on the battlefield. Pearls, valued for aesthetic, economic, religious, and political reasons, were the ultimate luxury good of the Middle Ages, and the Chingissid imperium, the largest contiguous land empire in history, was their unmatched collector, promoter, and conveyor. Thomas T. Allsen examines the importance of pearls, as luxury good and political investment, in the Mongolian empire-from its origin in 1206, through its unprecedented expansion, to its division and decline in 1370-in order to track the varied cultural and commercial interactions between the northern steppes and the southern seas.Focusing first on the acquisition, display, redistribution, and political significance of pearls, Allsen shows how the very act of forming such a vast nomadic empire required the massive accumulation, management, and movement of prestige goods, and how this process brought into being new regimes of consumption on a continental scale. He argues that overland and seaborne trade flourished simultaneously, forming a dynamic exchange system that moved commodities from east to west and north to south, including an enormous quantity of pearls. Tracking the circulation of pearls across time, he highlights the importance of different modes of exchange-booty-taking, tributary relations, market mechanisms, and reciprocal gift-giving. He also sheds light on the ways in which Mongols' marketing strategies made use of not only myth and folklore but also maritime communications networks created by Indian-Buddhist and Muslim merchants skilled in cross-cultural commerce.In Allsen's analysis, pearls illuminate Mongolian exceptionalism in steppe history, the interconnections between overland and seaborne trade, recurrent patterns in the employment of luxury goods in the political cultures of empires, and the consequences of such goods for local and regional economies.

Known for his ultraconservatism and eccentricity, Gu Hongming (1857-1928) remains one of the most controversial figures in modern Chinese intellectual history. A former member of the colonial elite from Penang who was educated in Europe, Gu, in his late twenties, became a Qing loyalist and Confucian spokesman who also defended concubinage, footbinding, and the queue. Seen as a reactionary by his Chinese contemporaries, Gu nevertheless gained fame as an Eastern prophet following the carnage of World War I, often paired with Rabindranath Tagore and Leo Tolstoy by Western and Japanese intellectuals.Rather than resort to the typical conception of Gu as an inscrutable eccentric, Chunmei Du argues that Gu was a trickster-sage figure who fought modern Western civilization in a time dominated by industrial power, utilitarian values, and imperialist expansion. A shape-shifter, Gu was by turns a lampooning jester, defying modern political and economic systems and, at other times, an avenging cultural hero who denounced colonial ideologies with formidable intellect, symbolic performances, and calculated pranks. A cultural amphibian, Gu transformed from an "imitation Western man" to "a Chinaman again," and reinterpreted, performed, and embodied "authentic Chineseness" in a time when China itself was adopting the new identity of a modern nation-state.Gu Hongming's Eccentric Chinese Odyssey is the first comprehensive study in English of Gu Hongming, both the private individual and the public cultural figure. It examines the controversial scholar's intellectual and psychological journeys across geographical, national, and cultural boundaries in new global contexts. In addition to complicating existing studies of Chinese conservatism and global discussions on civilization around the World War I era, the book sheds new light on the contested notion of authenticity within the Chinese diaspora and the psychological impact of colonialism.

A corrective to the contemporary idea that Buddhism has always been an environmentally friendly religionIn the current popular imagination, Buddhism is often understood to be a religion intrinsically concerned with the environment. The Dharma, the name given to Buddhist teachings by Buddhists, states that all things are interconnected. Therefore, Buddhists are perceived as extending compassion beyond people and animals to include plants and the earth itself out of a concern for the total living environment. In The Buddha's Footprint, Johan Elverskog contends that only by jettisoning this contemporary image of Buddhism as a purely ascetic and apolitical tradition of contemplation can we see the true nature of the Dharma. According to Elverskog, Buddhism is, in fact, an expansive religious and political system premised on generating wealth through the exploitation of natural resources.Elverskog surveys the expansion of Buddhism across Asia in the period between 500 BCE and 1500 CE, when Buddhist institutions were built from Iran and Azerbaijan in the west, to Kazakhstan and Siberia in the north, Japan in the east, and Sri Lanka and Indonesia in the south. He examines the prosperity theology at the heart of the Dharma that declared riches to be a sign of good karma and the means by which spritiual status could be elevated through donations bequeathed to Buddhist institutions. He demonstrates how this scriptural tradition propelled Buddhists to seek wealth and power across Asia and to exploit both the people and the environment.Elverskog shows the ways in which Buddhist expansion not only entailed the displacement of local gods and myths with those of the Dharma-as was the case with Christianity and Islam-but also involved fundamentally transforming earlier social and political structures and networks of economic exchange. The Buddha's Footprint argues that the institutionalization of the Dharma was intimately connected to agricultural expansion, resource extraction, deforestation, urbanization, and the monumentalization of Buddhism itself.

A linguistic and historical study of the Manchu script in the early modern worldManchu was a language first written down as part of the Qing state-building project in Northeast Asia in the early seventeenth century. After the Qing invasion of China in 1644, and for the next two and a half centuries, Manchu was the language of state in one of the early modern world's great powers. Its prominence and novelty attracted the interest of not only Chinese literati but also foreign scholars. Yet scholars in Europe and Japan, and occasionally even within China itself, were compelled to study the language without access to a native speaker. Jesuit missionaries in Beijing sent Chinese books on Manchu to Europe, where scholars struggled to represent it in an alphabet compatible with Western pedagogy and printing technology. In southern China, meanwhile, an isolated phonologist with access to Jesuit books relied on expositions of the Roman alphabet to make sense of the Manchu script. When Chinese textbooks and dictionaries of Manchu eventually reached Japan, scholars there used their knowledge of Dutch to understand Manchu.In The Early Modern Travels of Manchu, MÅrten SÖderblom Saarela focuses on outsiders both within and beyond the Qing empire who had little interaction with Manchu speakers but took an interest in the strange, new language of a rising world power. He shows how-through observation, inference, and reference to received ideas on language and writing-intellectuals in southern China, Russia, France, Chosŏn Korea, and Tokugawa Japan deciphered the Manchu script and explores the uses to which it was put for recording sounds and arranging words.