Much of early-modern history, up until the early 20th century, was characterized by empire—not just or even particularly the colonial projects of Britain and Spain, but contiguous empires of Russia, Austria-Hungary, China and the Ottomans. These latter were multi-ethnic and—using modern sensibilities—in some ways multinational edifices. They all came to an end around the time of the First World War: China and Russia morphed into republics and largely kept their territories; the Ottoman and Austro-Hungarian empires were replaced by a welter of new countries.
There is sometimes a feeling—it may even be a sort of implied ASEAN policy—that Southeast Asia will, or at least should, converge: that the countries of the region will develop economically and differentials in standards of living will lessen, that the military will ease itself out of politics, that civil society will strengthen. This has, if seen with a perspective of decades, been a trend largely born out if far from completed.
Perhaps all travel writers should come home in the end.
Each generation of British travel writers has its preeminent court jester. In the 1930s Robert Byron did much to forge the genre’s comic tradition; Eric Newby began his long career in the 1950s; and in the 1980s it was Redmond O’Hanlon who gained the highest profile with travel-writing-for-laughs.
A war correspondent and overseas bureau chief for the Los Angeles Times, Megan K Stack never had much occasion to concern herself with gender equality even when she married another foreign correspondent and the two moved to Beijing a decade ago. But their marital dynamics changed when Stack became pregnant. She quit her job and stayed home with the baby; her husband Tom became the sole breadwinner and continued to jet off to remote parts of China and other countries on assignment.
Commentaries on Islam in Indonesia—especially those attached to major political events such as the recent presidential election—often deal in simplistic binary terms: a uniform mass of apparently ascendant “conservative Muslims” is ranged against similarly uniform blocks of embattled urban liberals or rural traditionalists.
In 2006, the New York Times columnist Tom Friedman penned a now-notorious column titled “The Taxi Driver”. In it, Friedman recounts a cab ride from Paris Charles de Gaulle Airport in which, to Friedman’s disappointment, the driver neglects to engage in conversation with his eminent passenger.