Stephan Haggard’s and Marcus Noland’s first joint venture was the 2007 Famine in North Korea: Markets, Aid, and Reform, the best overview of the hunger that led to the death in slow motion death of a million people in the mid- to late-90s. Hard Target does a similar authoritative analysis of the last quarter-century’s attempts to shepherd Pyongyang—with carrot and stick—away from prickly hostility into the warm embrace of the global economic and political order. Their conclusion is neither sanctions nor inducements work, even if the latter have proved marginally more successful than the former.
How does one quantify something as ephemeral as faith? We have become familiar with accounts of China which predicate their analysis on statistics—hard numbers seeming one of the few means of offering an objective view of the scale and complexity of the country. And certainly when it comes to faith in modern China the numbers are striking: 300 million people, or thereabouts, now consider themselves a follower of a faith of some kind—almost a quarter of the country.
Whether or not you agree with the arguments of Hong Kong’s student activists, everyone can agree that their emergence has been one of the biggest changes to Hong Kong’s political situation for at least a decade.
A specialist book, Writing the South Seas is, steeped with lexicon which could take getting used to unless you work in the field. The title, however, is vivid: the term “South Seas” or (Nanyang in Mandarin) is familiar to everyone of Chinese ancestry from Southeast Asia. It refers to the lands south of China which are connected by an expanse of water aptly known as the South China Sea. Between the 1850s and the 1940s, the waves of this sea carried twenty million people from southern China to the varied countries of the Nanyang. Some of my ancestors were among them.
Born and raised in Beijing, Bei Dao spent decades in exile in Europe because of his alleged involvement in the Tiananmen Massacre in 1989. City Gate, Open Up is his eloquent, moving memoir in which the foremost Chinese poet rebuilds Beijing, his fond hometown and lifelong anchor, through poignant memories and portraits, rendering the generations who have lived through such surreal, turbulent times.
The Opium Wars are probably the only actual shooting wars in history that are named after a drug. They may be the only major wars between countries that are named after a commodity of any kind. Britain and Iceland had their cod war, but that hardly counts. The United States had a Whiskey Rebellion and Australia had a Rum Rebellion. France and Mexico fought a desultory Pastry War in 1838 that cost Santa Anna his left leg and catapulted the rest of him to dictatorship. But the Opium Wars set the trajectory of the East Asian interstate system for 100 years and resonate in historical memory to this day.
“Once you have decided to have your photograph taken,” Matsuzaki Shinji wrote in 1886, “you should clean your entire person, comb your hair, shave your face (while those with long beards should wash them thoroughly), and take care that no dirt is attached to the face or the rest of your body.” He followed this up with twenty-five more “dos and don’ts” for the customer.