Korea was a unified, homogeneous country from the seventh century CE until 1945 when in the wake of the Second World War it was partitioned by the United States and the Soviet Union and formally became two separate states in 1948. Since that time, writes James Madison University history professor Michael J Seth, Korea has been a nation divided into vastly different social systems and “perpetually at war” with itself. Seth’s new book Korea at War attempts to describe and explain this geopolitical transformation.  

In the Middle Ages when representatives of different religions met for formal disputations, they did not cite chapter and verse from their own scriptures, knowing full well that their opponents would not consider these sources credible. Instead, they used common sense. They shared many common assumptions about the nature of reality, the sacred and the profane. They mostly agreed that God created the world, and humans had been set inside that world in order to fulfill their destiny. The question was how best to do this, and which religion offered the best guidance for that. 

There is nothing, really, in the title of Fortune’s Bazaar: The Making of Hong Kong to indicate that Vaudine England’s new history centers neither the British colonialists nor the (to a greater or less extent) native Chinese, but rather everyone else—Parsis, Armenians, Baghdadi Jews, Portuguese and Macanese and, in particular, “Eurasians” (a term which merits the inverted commas)—who, she writes, “through their lives have accidentally created the place.”

On the Jewish festival of Purim, revelers are encouraged to get so drunk that they cannot distinguish between Mordechai and Haman, the hero and the villain of the Book of Esther. Sobriety is required to appreciate Llewellyn-Jones’s erudite and encyclopedic retelling of the story. By piling detail upon detail, Llewellyn-Jones brings to life the sumptuous feasts and intrigues of the court of Susa, the seat of Persia’s great kings. While a veritable renaissance in the study of ancient Persia has been going on for a while, this is the first time a scholar has used the Jewish Bible as a primary source. The Book of Esther is easily dismissed as a trite, orientalizing fairytale. What if it turns out the author wrote from direct experience of the great king’s court?

Despite a reputation for abstruse thought, the French intellectual Michel Foucault once explained his research in a straightforward manner: “I set out from a problem expressed in the terms current today and I try to work out its genealogy. Genealogy means that I begin my analysis from a question posed in the present.” Keyu Jin took that approach to heart in The New China Playbook, a work that explains China’s present by tracing its economic genealogy since 1978. 

When this book arrived, I scanned the contents and marked with a tick every individual whose name I recognized. The results were pretty dismal—about 19 out of 100! I was good on emperors and knew one or two literary figures, but of the other categories, namely religious figures, militarists, artists, observers, business people, statespeople, and makers (craftspeople, folklorists and scientists), I was abysmally ignorant.

While most of the now common histories of the East India Company (EIC) and British India discuss the politics, conflict or culture of empire, Rosie Llewellyn-Jones’s Empire Building: The Construction of British India, 1690-1860 focuses on the physical construction of British India through the buildings that were constructed, the background to their design, the political and economic constraints that shaped their design and how these colonial constructions influenced India’s society, economy and polity.