In 1998, Ma Baoli, a closeted gay police officer living in Hebei, China, stumbled on the online novel Beijing Story while visiting an alleyway internet café. Deeply moved by its tale of gay romance, Ma’s life was changed forever, not just by the discovery of media made for gay men, but by the internet as a platform for media consumption and connection. Two decades later, Ma would be CEO of Blued, the “largest gay social networking app in the world.” But it wouldn’t last.
Society
Asian Celebrity Cultures in the Digital Age represents the first comprehensive study on the transformations of celebrity cultures in increasingly globalised and digitalised Asian societies. It discusses relations between Asian celebrities and digital media across emerging phenomena in celebrity practices, cultures, politics, fandom, and economies.
In Contesting Inequalities, Siyuan Yin traces the historical and structural forces surrounding the plight of migrant workers, especially women workers, and examines the relationship between media and different forms of collective action in China. Moving beyond considerations of short-term strikes, she analyzes how mediated practices have been incorporated as both means and ends in labor activism.
The 20 years or so after World War Two were a time of rapid development in the publishing industry. For instance, the paperback revolution made books more affordable. Book clubs kept up the momentum of reading, discussions, and curation going to sustain, or even expand reading cultures. The easy availability of books by the roadside, for example, turned borrowers of books into buyers.
Akha Ghanr is, for Akha communities, a “highly pragmatic system of customary law encompassing an entire way of life”, or it could be better described as “Ancestral ways”, acknowledging the role and leadership of their ancestors, something that is central to Akha identity and culture. How it has changed over time is the subject of Micah F Morton’s new book, Enchanted Modernities which explores the evolving role of Akha Ghanr within Akha societies across China, Laos, Myanmar, Thailand, and Vietnam. Akha Ghanr isn’t a religion in itself but rather an intricate set of ancestral cultural practices that shape Akha society. How Akha Ghanr has adapted to modernity and high rates of Christian conversion is a crucial part of this book, as is the role of neo-traditionalists seeking to both preserve Akha Ghanr and adapt it to the realities of modern life.
Millennials: The word conjures the tired cliches of internet ragebait: avocado toast and participation trophies. For a long time, millennials were a stereotype of feckless, tech-addicted youth, yet the oldest of us are now in our early 40s. But what of millennials in North Korea? Here, stereotypes of a coddled generation do not apply, and reliable information is not easily accessed. How has North Korea reacted to the information age, the ubiquity of the mobile phone, and the millennial development of its neighbor to the south? These are the questions that Suk-young Kim, author of numerous books on the cultures of North and South Korea, sets out to answer in her most recent book.
China is experiencing climate whiplash—extreme fluctuations between drought and flooding—that threatens the health and autonomy of millions of people. Set against mounting anxiety over the future of global water supplies, Cutting the Mass Line explores the enduring political, technical, and ethical project of making water available to human communities and ecosystems in a time of drought, infrastructural disrepair, and environmental breakdown.
“What might it mean to take the dead seriously as political actors?” asks Lia Kent. In Timor-Leste, a new nation-state that experienced centuries of European colonialism before a violent occupation by Indonesia from 1975 to 1999, the dead are active participants in social and political life who continue to operate within familial structures of obligation and commitment.
We know a lot about Isfahan in the 17th century. Poets and court chroniclers praised its beauty and recorded its expansion under the great monarch, Shah Abbas (1588-1629). European travelers like John Chardin and Pietro della Valle left us picturesque descriptions of its monuments and people. Artists painstakingly recorded the city-scape. Scholars have long studied its architecture and urbanism. In recent years, Kathryn Babayan has delved into the letters and diaries of its citizens. Now Farshid Emami tries to pull all these threads together and answer the question: what was it like to live in Shah Abbas’s Isfahan?
There are over sixty million “left-behind children” in China at present. These children have been “left behind” by parents who moved for work, or sometimes school. Most left-behind children grow up in rural villages, while their parents sojourn in China’s megalopolises. The phenomenon has touched the lives of Chinese families across generations, but especially since the market reforms of the Deng Xiaoping era. One left-behind child of the 1990s was Yuan Yang, the author of Private Revolutions: Four Women Face China’s New Social Order. While her parents pursued higher education, Yuan Yang spent her earliest years living in rural Sichuan Province with her maternal grandparents. Then, at the age of four, she reunited with her father and mother in England, where she would later naturalize as a British citizen.
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