“Over the past two years Chinese communists have devoted increasing attention to extending their influence in the Buddhist countries of Southeast Asia,” reads an United States government report from 1957. To counter that influence, Eugene Ford writes in Cold War Monks, the US developed a strategy of “considerable guile, sophistication, and determination”, a funneling of significant funds through a front organization to help the Buddhist faith retain its hold on local populations and its leadership aligned with Western interests.

Think hard; use your imagination. Try to remember the time when the world was not an oyster, with its pearl geolocalized on Google Maps, rated on TripAdvisor, its best sights already pre-dissected on The Lonely Planet and travel blogs. There was an era during which the world had not shrunk yet to a global playground easily explored with a smartphone and a wifi connection in hand or indeed, before planes, videos and even ballpoint pens. It was the epoch of explorers and discoveries, of years spent away from a home that less and less could be called as such. And this is the time during which Alfred Raquez wrote his travel journal, In The Land Of Pagodas, A Classic Account of Travel in Hong Kong, Macao, Shanghai, Hubei, Hunan and Guizhou.

World War II created its fair share of myths: on the American side, the “Flying Tigers”—a “small private air force that fought the Japanese over Burma and Western China”—became one of the first, providing as it did some of the few bright spots in the days after Pearl Harbor. From December 1941 to June 1942, the force which “rarely had more than forty airworthy planes” managed to take down almost 300 Japanese aircraft. A John Wayne movie came out as early as 1942.

In mid-19th century China, after suffering multiple humbling defeats by imperial powers, a movement to modernize China’s military developed. The idea was that the national essence or culture of China could be better defended with superior Western methods and technology than outdated Chinese methods—seen as the extension of a static political culture. That the methods and technology were Western did not matter—they were not tied to the imperial aims which produced them; they could be adapted by anyone, and were essentially culture-less.

Tony Banham has produced a very clear and detailed account of the civilian evacuations from Hong Kong in July of 1940. His extensive detail makes it clear that the evacuation’s potentially complicated logistics in fact went off much more smoothly than might have been expected. Less than half of Hong Kong’s British population was evacuated, and the officials and the general public in Manila and Australia were extremely welcoming, resettling the refugees quickly. Nevertheless, the entire operation generated persistent complaints right up to the eventual Japanese invasion.

When the British ambassador, Lord Macartney, presented himself before the Chinese emperor Qianlong in 1793, he exhibited, along with his Chinese hosts, the classic “disconnect” between the two cultures which Michael Keevak discusses in his excellent study of embassies to China. “Our Celestial Empire possesses all things in prolific abundance,” Qianlong told Macartney, “therefore there is no need to import the manufactures of outside barbarians in exchange for our own products.”