Evidence of the scarcity of earth’s resources is all around us, in water shortages in Cape town, a choking tropical haze in Indonesia, or increasingly overcrowded and unaffordable Asian cities where people live in “coffin cubicles” and “cage homes”. Action is required. But what kind of action, and which actor is best suited to bring about change that will allow the peaceful co-existence of humankind on an increasingly crowded and resource-constrained planet Earth? Chandran Nair, in his book, The Sustainable State, offers a new narrative of sustainable development. He takes on tough questions like how to price in negative externalities, such as early deaths from the pollution from coal-fired power, and grapples with the reality that the developing world will likely never enjoy the living standards of the West.

In the summer of 1792, the Qianlong Emperor was confronted with a uniquely Tibetan Buddhist problem: Qing authorities had discovered the Eighth Dalai Lama, Seventh Panchen Lama, the Fourth Jetsundamba, several other prominent reincarnate lineages, and a distinguished Tibetan statesman, were embedded in a web of kinship ties. “… How is it possible that the reincarnations of all the major kutuktus of Tibet have come to appear only in the noble households?” he remarked in a  letter to one of his most trusted generals.

As a place that doesn’t fit any of the world’s standard pigeon-holes, it seems fitting that Taiwan would have an unconventional book such as Formosa Moon written about it. Not a travelogue nor a memoir but both, Formosa Moon is about what happens after Joshua Samuel Brown, a longtime Taiwan expat moving back from the US, brings his girlfriend Stephanie Huffman to Taiwan for the first time.

The Spatiality of Emotion in Early Modern China: From Dreamscapes to Theatricality, Ling Hon Lam (Columbia University Press, May 2018)
The Spatiality of Emotion in Early Modern China: From Dreamscapes to Theatricality, Ling Hon Lam (Columbia University Press, May 2018)

Ling Hon Lam encourages us to think of emotions in terms of space; when we sympathize with a character in a play or feel something for another person, that emotion takes place, for it moves us outside ourselves. In Chinese this relation between space and emotion is described by the term qingjing; a scenery of feeling or in Ling’s translation an “emotion-realm”.

History by way of “things” has itself become a “thing”. Archaeologists, of course, always did history this way. But they would focus on, usually, assemblages of objects, rather individual pieces. While perhaps not the first—nothing is ever the first—the BBC and the British Museum’s A History of the World in 100 Objects by Neil MacGregor popularized the concept.

In popular imagination and even works of scholarship, the names of the six Great Mughals—all male—dominate the narrative of the Mughal Empire in the history of India. School textbooks name them, detail their conquests, their religious tolerance or intolerance, the art and architecture they ushered in, and the gardens they left behind. That Nur Jahan, the 20th wife of the fourth emperor Jahangir (the son of Akbar the Great), was co-sovereign is missing from even the trivia people know about the carefree Prince Salim, the later Emperor Jahangir.