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.

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.

The ASEAN Miracle observes that Southeast Asia is the world’s most diverse region. Although obvious once mentioned, it still seems novel. Southeast Asia’s history is a mix of Chinese, Indian and Islamic influences, with sizable populations of several of the world’s major religions. Yet despite this and its complicated colonial and postcolonial history, Southeast Asian countries have fought no major wars between them over the past half-century. The most significant war in Southeast Asia, the Vietnam War, involved an extra regional power: namely, the United States.

For those who had been living under Western imperialism in Asia, the sudden loss of presumed superiority in almost all things political, social, and cultural of the European colonial powers after Japan’s sudden attack in late 1941 was a seminal event. Japan’s own, often violent, experiment in colonial administration that immediately took its place, lasting through to the summer of 1945, and its attempts at pan-Asianism reinforced for the many that the “civilizing” project need not demand colonial masters from abroad.

There are few recent books as deeply anchored in both global and urban history as Su Lin Lewis’s exploration of urban life in early-twentieth-century Southeast Asian port cities. Combining a keen interest in the consequences of the world’s growing connectedness during the tail end of the age of steam, a thorough familiarity with the places it studies, and painstaking archival research, the book showcases how two subfields of history can be merged to great benefit. While Lewis speaks to recent debates in global history, she successfully eschews the now familiar charge that the field’s practitioners have veered too far from concrete, empirical studies of the local. The elegantly presented results of her research therefore should be read by a wide range of historians.