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Journal articles on the topic 'Taoism – China, Southeast – History'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Yan, Yingwei, Kenneth Dean, Chen-Chieh Feng, Guan Thye Hue, Khee-heong Koh, Lily Kong, Chang Woei Ong, Arthur Tay, Yi-chen Wang, and Yiran Xue. "Chinese Temple Networks in Southeast Asia: A WebGIS Digital Humanities Platform for the Collaborative Study of the Chinese Diaspora in Southeast Asia." Religions 11, no. 7 (July 6, 2020): 334. http://dx.doi.org/10.3390/rel11070334.

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This article introduces a digital platform for collaborative research on the Chinese diaspora in Southeast Asia, focusing on networks of Chinese temples and associations extending from Southeast China to the various port cities of Southeast Asia. The Singapore Historical Geographic Information System (SHGIS) and the Singapore Biographical Database (SBDB) are expandable WebGIS platforms gathering and linking data on cultural and religious networks across Southeast Asia. This inter-connected platform can be expanded to cover not only Singapore but all of Southeast Asia. We have added layers of data that go beyond Chinese Taoist, Buddhist, and popular god temples to also display the distributions of a wide range of other religious networks, including Christian churches, Islamic mosques, Hindu temples, and Theravadin, which are the Taiwanese, Japanese and Tibetan Buddhist monasteries found across the region. This digital platform covers a larger area than the Taiwan History and Culture in Time and Space (THCTS) historical GIS platform but is more regionally focused than the ECAI (Electronic Cultural Atlas Initiative) By incorporating Chinese inscriptions, extensive surveys of Chinese temples and associations, as well as archival and historical sources, this platform provides new materials and new perspectives on the Chinese diaspora in Southeast Asia. This paper: (1) outlines key research questions underlying these digital humanities platforms; (2) describes the overall architecture and the kinds of data included in the SHGIS and the SBDB; (3) reviews past research on historical GIS; and provides (4) a discussion of how incorporating Chinese epigraphy of Southeast Asia into these websites can help scholars trace networks across the entire region, potentially enabling comparative work on a wide range of religious networks in the region. Part 5 of the paper outlines technical aspects of the WebGIS platform.

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2

Feuchtwang, Stephan. "Kenneth Dean: Taoist ritual and popular cults of southeast China. xiv, 209 pp. Princeton, NJ: Princeton University Press, 1993. £24." Bulletin of the School of Oriental and African Studies 59, no. 1 (February 1996): 189–90. http://dx.doi.org/10.1017/s0041977x00029098.

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3

Sutton, D. S. "Taoist Ritual and Popular Cults of Southeast China. By Kenneth Dean (Princeton, New Jersey: Princeton University Press, 1993. xiv plus 290pp. $35.00)." Journal of Social History 28, no. 3 (March 1, 1995): 700–701. http://dx.doi.org/10.1353/jsh/28.3.700.

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4

Liu, Jing, Xiang Dong Zhu, and Chong En Wang. "Analysis on the Location Change of Taoist Architecture - A Case Study of Shanxi Taoist Buildings." Advanced Materials Research 748 (August 2013): 1091–94. http://dx.doi.org/10.4028/www.scientific.net/amr.748.1091.

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Article to Shanxi Taoism building for research object, using statistics of practices, will Shanxi province different period of Taoism building of distribution for Combs, and on Taoism building of site, and construction, and development, and changes of effect factors for analysis, to judge out Taoism building of site changes main is due to different period of Taoism doctrine and history background of role, while also reveals out China Taoism building site changes of history features.

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5

Schipper, Kristofer. "Vernacular and Classical Ritual in Taoism." Journal of Asian Studies 45, no. 1 (November 1985): 21–57. http://dx.doi.org/10.2307/2056823.

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Rituals that accompany community celebrations in China come in two kinds: vernacular and classical. The reason why these two forms exist is not easily explained. To the two forms of liturgy correspond two kinds of specialists: the tao-shi (Taoist dignitary) and the fa-shih (Master of rites). Both are commonly called “master,” and their practices are often confused by laymen. In fact, the two traditions are opposite and rivaling, but they are also largely complementary. This article, which is mainly based on fieldwork in southern Taiwan during the 1960s, explores both traditions, but emphasizes the lesser known vernacular one. An attempt is made to assess how widespread this situation was in China, and how far back in history it can be traced. The story of Hsu Chia, Lao-tzu's illiterate servant, which is considered the origin of the vernacular tradition, is studied in detail.

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6

Raymond, Gregory V. "Researching China in Southeast Asia." Asian Studies Review 45, no. 1 (January 2, 2021): 175–88. http://dx.doi.org/10.1080/10357823.2021.1859939.

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7

Gahrielian, Vatche. "Public Administration In Ancient China: The Practice and Thought." Public Voices 2, no. 1 (April 11, 2017): 25. http://dx.doi.org/10.22140/pv.422.

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Modem public administrators can gain useful insights by studying centuries old administrative phenomena and philosophical teachings. This essay discusses the development of Chinese civil service and the important role it played during the early history of Chinese civilization. Approaches to public administration and governance in three important streams of political thought of ancient China-Taoism, Confucianism and Legalism - are explored, as well as similar ideas in Sun Tzu' s classic treatise on military strategy.

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8

Poo, Mu-chou. "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)." Numen 42, no. 2 (1995): 172–96. http://dx.doi.org/10.1163/1568527952598611.

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AbstractThis study seeks to investigate the religious mentality in early Medieval China. By comparing two types of characters, i.e., the immortals of the Taoist tradition, and the eminent monks of the Buddhist religion, we try to discover the special nature of both these types of characters, and to delineate their similarities as well as differences. Our analysis shows that the stories about the immortals and the eminent monks reflected a common mentality: a psychological need for an easy way to salvation; an attempt to control supernatural forces; an urge for solutions to some earthly problems concerning life and death. This common mentality, moreover, had existed among the Chinese people before the advancement of Buddhism and Taoism at the end of the Han dynasty, and continues to exist after the establishment of both religions. The successful development of Buddhism and Taoism, especially among the common people, should be seen not merely as the triumph of their teachings, but as the successful incorporation of this basic religious mentality. It was, therefore, an underlying bridge that logically connected the development of Chinese religious tradition from the pre-Buddhist and pre-Taoist era to the later period. It could also serve as one of the keys to the understanding of the formation and shape of popular religion in China in the subsequent era.

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9

Kurlantzick, Joshua. "China's Charm Offensive in Southeast Asia." Current History 105, no. 692 (September 1, 2006): 270–76. http://dx.doi.org/10.1525/curh.2006.105.692.270.

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10

Dahlsgaard, Katherine, Christopher Peterson, and Martin E. P. Seligman. "Shared Virtue: The Convergence of Valued Human Strengths across Culture and History." Review of General Psychology 9, no. 3 (September 2005): 203–13. http://dx.doi.org/10.1037/1089-2680.9.3.203.

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Positive psychology needs an agreed-upon way of classifying positive traits as a backbone for research, diagnosis, and intervention. As a 1st step toward classification, the authors examined philosophical and religious traditions in China (Confucianism and Taoism), South Asia (Buddhism and Hinduism), and the West (Athenian philosophy, Judaism, Christianity, and Islam) for the answers each provided to questions of moral behavior and the good life. The authors found that 6 core virtues recurred in these writings: courage, justice, humanity, temperance, wisdom, and transcendence. This convergence suggests a nonarbitrary foundation for the classification of human strengths and virtues.

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11

Ott, Marvin C. "Deep Danger: Competing Claims in the South China Sea." Current History 110, no. 737 (September 1, 2011): 236–41. http://dx.doi.org/10.1525/curh.2011.110.737.236.

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12

Hiebert, Murray, and John D. Ciorciari. "Under Beijing’s Shadow: Southeast Asia’s China Challenge." Contemporary Southeast Asia 42, no. 3 (December 10, 2020): 431–33. http://dx.doi.org/10.1355/cs42-3f.

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13

Konior, Jan. "The Phenomenon of Chinese Culture." Confrontation and Cooperation: 1000 Years of Polish-German-Russian Relations 4, no. 1 (December 1, 2018): 11–15. http://dx.doi.org/10.2478/conc-2018-0002.

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Abstract The aim of the presentation is to Define the scope of Chinese Culture 正確的說明中國文化 and to introduce Chinese civilization, history, Chinese religions, Taoism, Confucianism, and Buddhism (in general but also specific meaning), the concept of Chinese archeology, Beijing man – 北京人, including discoveries like: china-ware, powder, silk 生絲, (Kung-fu, zhonguogongfu 中國功夫, Tai-chi-chuien, taijichuen 太極拳, and famous Chinese medicine, zhongyiao 中藥. Chinese Anthropological philosophy, Confucian ethic – 孔夫子的倫理. Silk road which linked Rome 羅馬 to Xian – 西安. The idea of harmony 和諧: joy of Buddhism, Taoism, and Confucianism 佛家, 道家, 孔教 is included in Christianity. Taking into account Confucian humanism and traditional Chinese society 傳統的社會… Summing up everything is embraced by the definition of Chinese culture 中國文化.

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14

Smith, R. B. "China and Southeast Asia: The Revolutionary Perspective, 1951." Journal of Southeast Asian Studies 19, no. 1 (March 1988): 97–110. http://dx.doi.org/10.1017/s0022463400000357.

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Controversy still surrounds the question whether the communist-led uprisings which developed across Southeast Asia during the months from March to September 1948 were the outcome of a deliberate international communist strategy or merely the product of coincidental decisions by individual communist parties. Equally controversial, although less frequently discussed, is the suggestion that during the early months of 1950 the Chinese Communist Party took on direct responsibility for sustaining those revolutionary armed struggles which were still continuing in Southeast Asia — in Vietnam, Malaya and the Philippines — and even provided material assistance to allow them to expand. The present paper will examine yet a third period at which it is necessary to consider the possibility of coordinated international decision-making on the communist side in Southeast Asia: the second half of 1951.

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15

Christie, Jan Wisseman. "The Medieval Tamil-language Inscriptions in Southeast Asia and China." Journal of Southeast Asian Studies 29, no. 2 (September 1998): 239–68. http://dx.doi.org/10.1017/s0022463400007438.

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Early inscriptions written in Indian languages and scripts abound in Southeast Asia. Literacy in the very early states of Southeast Asia — aside from the portion of north Vietnam annexed by China — began with the importing, by local rulers, of modified cults of Buddhism or Hinduism, and the attendant adoption of Sanskrit or Pali language for the writing of religious texts. Later, in the seventh century, a broader range of texts began to appear on permanent materials, written in indigenous languages. Given the importance of religion in spearheading the development of indigenous literacy in Southeast Asia, it is not surprising that the north Indian languages of Sanskrit and Pali have had considerable long-term impact upon the linguistic and intellectual cultures of Southeast Asia.

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16

Liu, Hong. "Opportunities and Anxieties for the Chinese Diaspora in Southeast Asia." Current History 115, no. 784 (November 1, 2016): 312–18. http://dx.doi.org/10.1525/curh.2016.115.784.312.

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17

Yamamoto, Nobuto. "Shaping the ‘China Problem’ of Colonial Southeast Asia." TRaNS: Trans-Regional and -National Studies of Southeast Asia 2, no. 1 (January 2014): 131–53. http://dx.doi.org/10.1017/trn.2013.19.

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AbstractIn the early 1920s Southeast Asia, before communism compelled the creation of inter-colonial intelligence networks in the late period of the decade, a situation that can be called the ‘China problem’ emerged as an issue for the colonial powers in the region. This problem refers to the political activities by local Chinese populations in response to events that were taking place in China. The colonial powers, however, could not find a common solution to this issue, but instead dealt with it individually. An explanation to this lies in the fact that, unlike in Northeast Asia where the ‘Washington System’ shaped international politics in the 1920s, in Southeast Asia no such official framework had been established to deal with regional issues. This article sets out to demonstrate that under Britain's ‘informal empire’ in Southeast Asia, the colonial powers informally started to exchange information on domestic Chinese politics in their colonies as well as the political development in China. The ‘China problem’ was thus a catalyst that brought to the region ‘international’ politics and in particular the politics of immigration control.

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18

Laichen, Sun. "Burmese bells and Chinese eroticism: Southeast Asia's cultural influence on China." Journal of Southeast Asian Studies 38, no. 2 (May 25, 2007): 247–73. http://dx.doi.org/10.1017/s0022463407000033.

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AbstractBy utilising a large number of historical and literary sources in Chinese and European languages, this article discusses the spread of Burmese bells (penis inserts) to China between the late sixteenth and early twenty-first centuries, a topic that has hitherto been understudied. It details the social factors behind each phase of transmission, the Chinese adaptation of a Southeast Asian practice, and physical description of Burmese bells. The research provides a new perspective to Southeast Asian–Chinese interactions and stresses the Southeast Asian cultural influence on Chinese society and sexual behaviour. It also argues that aphrodisiacs, like other commodities, have a legitimate place in Asian history.

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19

Yee, Herbert S. "Research Trends in China on Southeast Asian Chinese Studies." Contemporary Southeast Asia 14, no. 1 (June 1992): 59–81. http://dx.doi.org/10.1355/cs14-1e.

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20

Hong, Zhao. "India and China: Rivals or Partners in Southeast Asia?" Contemporary Southeast Asia 29, no. 1 (April 2007): 121–42. http://dx.doi.org/10.1355/cs29-1f.

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21

Dittmer, Lowell, Ngeow Chow Bing, and Cheunboran Chanborey. "Southeast Asia and China: A Contest in Mutual Socialization." Contemporary Southeast Asia 40, no. 1 (April 30, 2018): 162–65. http://dx.doi.org/10.1355/cs40-1j.

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22

Ott, Marvin C. "East Asia: Security and Complexity." Current History 100, no. 645 (April 1, 2001): 147–53. http://dx.doi.org/10.1525/curh.2001.100.645.147.

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In Southeast Asia, the United States and China are natural geopolitical rivals. For United States security planners based in Honolulu and Washington, this creates a remarkably challenging environment.

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23

Luengo, Pedro. "Transcultural Fights: Fortification in Southeast Asian Seas during the Eighteenth Century." Journal of Early Modern History 23, no. 1 (March 7, 2019): 29–66. http://dx.doi.org/10.1163/15700658-12342628.

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Abstract Defensive architecture in Southeast Asian port cities during the eighteenth century is a topic never addressed from a transnational perspective. This paper aims to analyze it as a phenomenon of scientific transfer, considering fortifications as a remarkable example of “open air science.” First, it shows the complex situation among antagonistic powers in the Malay and South China seas. From here, it aims to identify the connections between Dutch and Spanish proposals in the area. One model focused on protecting sea routes, while the other was more concerned about maintaining territorial integrity. Later, it considers how local kingdoms from China or Siam to the southern sultanates addressed the problem. Here, a variety of answers have been found, ranging from a complete rejection of European solutions to qualified adaptations and wholesale adoption of them. From all these examples, it is possible to evaluate the nature of technical transfer in a transnational perspective.

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Liu, Linhai. "The past and present of the Christianity in China." Chronos 36 (August 20, 2018): 197–220. http://dx.doi.org/10.31377/chr.v36i0.88.

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Christianity is on the list of the legitimate religions in modern China. Thepast several decades have witnessed a wide spread and rapid developmentof the Christianity across the country. As an important world religion whichhad first emerged in the West Asia and which has to a certain extent beenidealized as the symbol of the Western culture, or the democracy in specific,Chinese Christianity has been attracting attentions both from within andwithout, especially the scholars. Unlike other religions such as Buddhismand Taoism, the existence and development of Christianity in China areoften attached to special dimensions such as politics and ideology whichgo beyond the religion per se. In the expectation of many Westerners andChinese, the Chinese Christianity, especially the Protestantism is the hope forthe Western democracy. What does it mean for China in particular and for theworld in general for the upsurge of Christianity? Although there are variousresearches, an agreement is far from being reached. This short article tries totrace in concise the past and present of Christianity in China, the challengesit is facing, and to provide some thought on its history. A short caveat isnecessary before we proceed further.

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25

Xie, Kankan. "Experiencing Southeast Asian Studies in China: A reverse culture shock." Journal of Southeast Asian Studies 52, no. 2 (June 2021): 170–87. http://dx.doi.org/10.1017/s0022463421000473.

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Southeast Asian Studies (SEAS) in China has experienced significant changes in the past twenty years. China's rising political and economic power has stimulated growing demands for better understanding of the wider world, resulting in the rapid development of area studies in recent years. Although SEAS in China predated the relatively recent notion of ‘area studies’ by at least half a century, the boom in area studies has profoundly transformed the field, most notably by attracting a large number of scholars to conduct policy-relevant research. Not only does the ‘policy turn’ reflect shifts of research paradigms in the field of SEAS, but it is also consistent with some larger trends prevailing in China's higher education sector and rapidly changing society in general. This article shows that SEAS in China has grown even more imbalanced, as indicated by the rapid growth of language programmes, absolute domination of short-term policy research, and further marginalisation of humanistic subjects. To respond, Chinese universities have adopted new approaches to SEAS depending on their distinct disciplinary foundations, language coverage, faculty interests, and local governments’ policy preferences.

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Cheng, Joseph Y. S. "Ensuring Interests: Dynamics of China-Taiwan Relations and Southeast Asia." Contemporary Southeast Asia 29, no. 1 (April 2007): 201–3. http://dx.doi.org/10.1355/cs29-1j.

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27

B.H. Denoon, David, and Chin-Hao Huang. "China, the United States and the Future of Southeast Asia." Contemporary Southeast Asia 39, no. 3 (December 30, 2017): 587–89. http://dx.doi.org/10.1355/cs39-3m.

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28

Pao‑min, Chang. "China and Southeast Asia: The Problem of a Perceptional Gap." Contemporary Southeast Asia 9, no. 3 (December 1987): 181–93. http://dx.doi.org/10.1355/cs9-3a.

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29

Ellis, James. "Anglican Indigenization and Contextualization in Colonial Hong Kong: Comparative Case Studies of St. John’s Cathedral and St. Mary’s Church." Mission Studies 36, no. 2 (July 10, 2019): 219–46. http://dx.doi.org/10.1163/15733831-12341650.

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Abstract The British Empire expanded into East Asia during the early years of the Protestant Mission Movement in China, one of history’s greatest cross-cultural encounters. Anglicans, however, did not accommodate local Chinese culture when they built St. John’s Cathedral in the British Crown Colony of Hong Kong. St. John’s had a prototypical English style and was a gathering place for the colony’s political and social elites, strengthening the new social order. The Cathedral spoke a Western architectural language that local residents could not understand and many saw Christianity as a strange, imposing, foreign religion. As indigenous Chinese Christians assumed leadership of Hong Kong’s Anglican Church, ecclesial architecture took on more Chinese elements, a transition epitomized by St. Mary’s Church, a Chinese Renaissance masterpiece featuring symbols from Taoism, Buddhism, and Chinese folk religions. This essay analyzes the contextualization of Hong Kong’s Anglican architecture, which made Christian concepts more relevant to the indigenous community.

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30

Stuart‑Fox, Martin. "Southeast Asia and China: The Role of History and Culture in Shaping Future Relations." Contemporary Southeast Asia 26, no. 1 (April 2004): 116–39. http://dx.doi.org/10.1355/cs26-1f.

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31

Bosma, Ulbe. "Communism, Cold War and Commodity Chains: Southeast Asian Labor History in a Comparative and Transnational Perspective." International Labor and Working-Class History 97 (2020): 159–79. http://dx.doi.org/10.1017/s0147547920000022.

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The geographical term “Southeast Asia” dates from the 1930s, and came to denote a topic for academic studies in the early days of the Cold War. As such, it includes Vietnam, Cambodia, Laos, Indochina, Thailand, Myanmar, Malaysia, Brunei, and the Philippines. Southeast Asia has become thoroughly incorporated in the global economy over the past 150 years; first, as a producer of commodities, and later, as a supplier of cheap garments and electronic components. Under Dutch colonialism and British hegemony—the latter established by the conquest of Burma and the imposition of free trade on Siam and the Philippines in the 1850s—Southeast Asia was turned into a key provider of commodities for the industrializing countries. During high colonialism, from 1870 to 1930, the region became increasingly intertwined, via Singapore as the central port and through the role of mainland Southeast Asia as the rice basket for the plantations of maritime Southeast Asia. After the Second World War, the region was the world's most violent frontier of containment for communist expansion. In recent decades, Southeast Asia has become integrated in global commodity chains as a producer of cheap industrial goods, often as a subcontractor for more advanced economies, such as those of Hong Kong, Korea, Taiwan, and later on, Southeast China.

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32

hilton, matthew. "Chinese medicine men: consumer culture in China and Southeast Asia – By Sherman Cochran." Economic History Review 60, no. 2 (May 2007): 434–35. http://dx.doi.org/10.1111/j.1468-0289.2007.00384_22.x.

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Blussé, Leonard. "Testament to a Towkay: Jan Con, Batavia and the Dutch China Trade." Itinerario 9, no. 2 (July 1985): 3–41. http://dx.doi.org/10.1017/s0165115300016090.

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Among historians, Southeast Asia's Overseas Chinese have never enjoyed much popularity. They are in many respects a “People without a History,” having left behind no substantial deposit of experience and having failed to produce a school of historians to write their own history from an insider's perspective. Apart from their ethnic and cultural background, what distinguishes the hua-chiao from the indigenous peoples of Southeast Asia is the intermediary role that these immigrants have continued to play within the different territories, colonies or states of the area over the last few centuries. Acting as middlemen and brokers – and therefore necessarily discreet in the handling of personal relations – they have traditionally hidden their own aims and motives from the “outer world”, and thus eluded the understanding of their contemporaries.

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Ming, Wan. "ACADEMIC CONFERENCE ON OVERSEAS SINOLOGY AND THE CULTURAL EXCHANGES BETWEEN CHINA AND SOUTHEAST ASIA." Ming Studies 1999, no. 1 (January 1999): 7–9. http://dx.doi.org/10.1179/014703799788763344.

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35

Eng, Irene, and Yi-Min Lin. "Religious Festivities, Communal Rivalry, and Restructuring of Authority Relations in Rural Chaozhou, Southeast China." Journal of Asian Studies 61, no. 4 (November 2002): 1259–85. http://dx.doi.org/10.2307/3096442.

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The fifth day of the Lunar New Year marks the beginning of six weeks of religious festivities in the rural area of Chaozhou, a distinct dialect region in Southeast China. Scheduled on separate dates, processions of local deities are staged by different villages. On the morning of the chosen day, villagers flock to the main village temple, where wooden statues of the divine occupants are congregated with those from other local temples. Each family sets up a table in the courtyard, lights incense and candles, and presents its offerings (of chicken, duck, goose, fish, rice, wine, fruits, cakes, and candies) to the statues. With paper money set on fire, worship and prayers begin.

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Zha, Daojiong. "In Pursuit of Connectivity: China Invests in Southeast Asian Infrastructure." China and the World 01, no. 04 (December 2018): 1850020. http://dx.doi.org/10.1142/s2591729318500207.

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This paper invites readers to view China’s invitation for participation in an envisioned Maritime Economic Silk Road by looking at China’s own history of engagement with the rest of the world economy in recent decades. In the 1980s, China began to benefit from foreign funding and companies sharing their expertise and knowledge in building energy and transportation infra-structure in China. Today, China offers to share its successful development experience with other countries through the Belt and Road Initiative. Rather than view the initiative as primarily extending China’s strategic and political influence, it is important to assess each project on its economic merits. In other words, it is not just about building roads, railways or ports per se but more about how these infrastructure networks can serve as a catalyst to promote industrialization and urbanization in the host country. The Hambantota port is often portrayed as a classic example of China’s debt trap. Yet, the Chinese company involved could have easily terminated its involvement and walked away. Instead, it remained committed to developing not only the port but related projects such as industrial zones and logistical networks. Finally, the host country has to share responsibility together with China in the design and implementation of any Belt and Road project. They should insist on principles and processes like disciplined project financial governance, local labor usage and skills diffusion.

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Bielawski, Kornel. "O źródłach zróżnicowania kulturowo-cywilizacyjnego Azji Południowo-Wschodniej." Cywilizacja i Polityka 15, no. 15 (October 26, 2017): 111–23. http://dx.doi.org/10.5604/01.3001.0010.5461.

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Southeast Asia is an extremely diverse region in terms of cultures and religions. Contemporary southeast asian reality is the result of numerous interactions between different ethnic groups and religions that have taken place throughout history. The nature of the region is also determined by the shape of the terrain and proximity of two civilizations: India and China. The article discusses the sources of civilizational and cultural diversity in Southeast Asia.

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Schulte Nordholt, Henk. "Southeast Asian Studies in South China (Guanzhou, October 28-31, 1990)." Archipel 43, no. 1 (1992): 7–9. http://dx.doi.org/10.3406/arch.1992.2797.

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39

Holcombe, Charles. "The Sinitic Encounter in Southeast China through the First Millennium CE." Early Medieval China 2016, no. 22 (January 2016): 71–72. http://dx.doi.org/10.1080/15299104.2016.1226570.

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40

Ross, Robert S. "China´s Strategic View of Southeast Asia: A Region in Transition." Contemporary Southeast Asia 12, no. 2 (September 1990): 101–19. http://dx.doi.org/10.1355/cs12-2b.

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Witkowski, Terrence H. "Early history and distribution of trade ceramics in Southeast Asia." Journal of Historical Research in Marketing 8, no. 2 (May 16, 2016): 216–37. http://dx.doi.org/10.1108/jhrm-07-2015-0026.

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Purpose This paper aims to investigate the history and distribution of trade ceramics in Southeast Asia over a thousand-year period stretching from the ninth to the early nineteenth century CE. Design/methodology/approach The study takes a material culture approach to the writing of marketing history by researching the ceramics trade from the starting point of artifacts and their social context. It draws from literatures on Chinese and Southeast Asian ceramics art history and archaeology. It also is informed by first-hand experience inspecting surviving artifacts in shops, talking to dealers and taking in museum displays. Findings After a brief historical overview of the ceramics trade in Southeast Asia, the research further explores topics in physical distribution (transportation routes, hubs and local marketplaces and ships, cargo and packing) and product assortments, adaptation and globalization of consumer culture. Research limitations/implications The art history and archaeological literatures provide a good overview of the ceramics trade and analysis of surviving material artifacts, but only limited information about distribution and consumption. Many questions remain unanswered. Originality/value This study contributes to international business and marketing history by documenting a thousand years of trade among China, mainland and insular Southeast Asia, and a long-standing cultural exchange facilitated by seaborne commerce. It also shares a marketing perspective with the fields of Southeast Asian art history and archaeology. Research in marketing history has neglected this region. To fully understand the development of marketing in the pre-industrial era, accounts from civilizations outside the West must be included.

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Wade, Geoff. "Engaging the South: Ming China and Southeast Asia in the Fifteenth Century." Journal of the Economic and Social History of the Orient 51, no. 4 (2008): 578–638. http://dx.doi.org/10.1163/156852008x354643.

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AbstractThe fifteenth century witnessed Ming China expanding its interactions with areas to the south—areas which we today refer to as Southeast Asia. This involved overland political expansion, the gradual incorporation of Tai polities, as well as their economic exploitation. The twenty-year incorporation of the Dai Viêt policy was also part of this process. In the maritime realm, following the early fifteenth-century sending of massive armadas in an attempt to achieve a pax Ming in the region, the Ming court made efforts to ban maritime commerce by non-state players. This paper examines the effects that these various Ming policies had on Southeast Asia in the political, economic, technological, and cultural spheres. Le XVIème siècle vit la multiplication des interventions de la Chine des Ming dans la région aujourd'hui dénommée Asie du Sud-Est. Elles entraînèrent une expansion politique terrestre, l'annexion progressive des royaumes Thaïs et leur exploitation économique. L'incorporation du royaume de Dai Viêt à la Chine durant vingt années, s'inscrit dans le même développement. Dans le domaine maritime, le début du XVIème siècle est marqué par l'envoi d'armadas qui tentèrent d'imposer la pax Ming dans l'Asie du Sud-Est., la cour Ming s'efforçant d'exclure le négoce privé du commerce maritime. Cette contribution étudie les effets de l'ensemble des stratégies des Ming en Asie du Sud-Est dans la sphère politique, économique, technologique et culturelle.

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Li, Xianghui, Yongxiang Li, Jingyu Wang, Chaokai Zhang, Yin Wang, and Ling Liu. "Temporospatial variation in the late Mesozoic volcanism in southeast China." Solid Earth 10, no. 6 (November 22, 2019): 2089–101. http://dx.doi.org/10.5194/se-10-2089-2019.

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Abstract. The magmatism (including volcanism) in East Asia (or China) could provide key clues and age constraints for the subduction and dynamical process of the Paleo-Pacific Plate. Although many absolute isotope ages of extrusive rocks have been published in the 1980s–2000s, large uncertainties and large errors prevent the magmatism in southeast (SE) China from being well understood. In this study, we investigate the zircon geochronology of extrusive rocks and temporospatial variations in the late Mesozoic volcanism in SE China. We reported zircon U–Pb ages of new 48 extrusive rock samples in the Shi-Hang tectonic belt. Together with the published data in the past decade, ages of 291 rock samples from ∼40 lithostratigraphic units were compiled, potentially documenting a relatively complete history and spatial distribution of the late Mesozoic volcanism in SE China. The results show that the extrusive rocks spanned ∼95 Myr (177–82 Ma), but dominantly ∼70 Myr (160–90 Ma), within which the volcanism in the early Early Cretaceous (145–125 Ma) was the most intensive and widespread eruption. We propose that these ages represent the intervals of the Yanshanian volcanism in SE China. Spatially, the age geographic pattern of extrusive rocks shows that both the oldest and youngest age clusters occur in the coastal magmatic arc (eastern Zhejiang and Fujian), and the most intensive and widespread age group (145–125 Ma) occurs in a back arc or rifting basin (eastern Jiangxi, central Zhejiang, and northern Guangdong), implying that the late Mesozoic volcanism migrated northwest and subsequently retreated southeast. This volcanic migration pattern may imply that the Paleo-Pacific Plate subducted northwestward and the roll-back subduction did not begin until the Aptian (∼125 Ma) of the mid-Cretaceous.

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HAW, STEPHEN G. "The Maritime Routes Between China and the Indian Ocean During the Second to Ninth Centuriesc.e." Journal of the Royal Asiatic Society of Great Britain & Ireland 27, no. 1 (October 3, 2016): 53–81. http://dx.doi.org/10.1017/s1356186316000341.

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AbstractThe interpretation of history is often a complex task. All too often, sources are misinterpreted because of historians’ preconceptions. This article takes issue with one such misinterpretation, the anachronistic view that the Strait of Melaka has been the principal sea route connecting the Indian Ocean with the South China Sea throughout most of recorded history. Beginning at a period when an overland journey across the Malay Peninsula was an essential link in the routes connecting South, Southeast and East Asia, it is suggested that the first entirely maritime itinerary to be used regularly passed through the Sunda Strait. Changes in itineraries affected the fortunes of the states of Southeast Asia, particularly of Funan and Srivijaya.

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Pamungkas, Cahyo, Saiful Hakam, and Devi Tri Indriasari. "Between Fear and Hope: Belt and Road Initiative in Southeast Asia." Chinese Journal of International Review 02, no. 01 (June 2020): 2050003. http://dx.doi.org/10.1142/s2630531320500031.

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This paper aims to describe the reason of China to change its governance of investment mainly the Belt and Road Initiative (BRI) in Southeast Asia. Although many countries in this region need huge investment to improve and build their infrastructure as well as infrastructure’s connectivity between countries, there is some fear involving China’s investment in the past. These are unintended consequences of China’s investment on environmental, social, and debt-trap in certain poor countries. Nevertheless, there is still hope for better Chinese investment such as consideration of local people’s aspirations and more transparency. At the regional level, the BRI can synergize with local connectivity initiatives, such as the Master Plan on ASEAN Connectivity (MPAC) and Indonesia’s Global Maritime Fulcrum, and encourage the integration of the ASEAN Economic Community. Different from the previous studies, this paper also uses the historical approach by learning the relation between China and Southeast Asian countries in the past. Our argument is Southeast Asian countries do not need to fear Chinese economic expansions based on history that China is not a political threat in the region. However, China should change the governance of BRI to accommodate the interest of people in Southeast Asian countries.

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Gunn, Geoffrey C. "East-Southeast Asia in World History: The Making of a World Region." TRaNS: Trans-Regional and -National Studies of Southeast Asia 2, no. 1 (January 2014): 5–30. http://dx.doi.org/10.1017/trn.2013.14.

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AbstractGlobal trends which have seen the dramatic rise of the East-Southeast Asian economies suggests a turning of the wheel. Students of world history will recall the central place of China and India in the pre-modern world as producers and exporters of, variously, silks, ceramics and textiles, just as their populations and economies vastly dwarfed those of medieval Europe. The sprawling tropical zone of Southeast Asia, known historically as a prime source of spices and natural commodities, also boasted impressive civilisations. Still we are perplexed as to how a region boasting internationally known trade emporium dropped off the centre stage of world history. Reading back, did colonialism and imperialism turn the tide against indigenous agency? Or was stagnation an inevitable feature of life in pre-modern Southeast Asia? In seeking to answer these and other questions, this article both replays and critiques the many constructions of the broader East-Southeast Asia region, including its historiography, with special attention to recent trends in the framing of world-regional and global history. This is important, I argue, as localism, powerful state narratives, and the legacies of colonial conceptions and categories all contrive to ignore the importance of a holistic framing of this part of the globe.

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Mei-Hui Yang, Mayfair. "Spatial Struggles: Postcolonial Complex, State Disenchantment, and Popular Reappropriation of Space in Rural Southeast China." Journal of Asian Studies 63, no. 3 (August 2004): 719–55. http://dx.doi.org/10.1017/s002191180400169x.

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Gilbert, Gregory P. "Book Review: Asian Maritime Power in the 21st Century. Strategic Transactions: China, India and Southeast Asia." International Journal of Maritime History 23, no. 1 (June 2011): 447–48. http://dx.doi.org/10.1177/084387141102300186.

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Zahirovic, S., M. Seton, and R. D. Müller. "The Cretaceous and Cenozoic tectonic evolution of Southeast Asia." Solid Earth Discussions 5, no. 2 (August 21, 2013): 1335–422. http://dx.doi.org/10.5194/sed-5-1335-2013.

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Abstract. Tectonic reconstructions of Southeast Asia have given rise to numerous controversies which include the accretionary history of Sundaland and the enigmatic tectonic origin of the Proto South China Sea. We assimilate a diversity of geological and geophysical observations into a new regional plate model, coupled to a global model, to address these debates. Our approach takes into account terrane suturing and accretion histories, the location of subducted slabs imaged in mantle tomography in order to constrain the opening and closure history of paleo-ocean basins, as well as plausible absolute and relative plate velocities and tectonic driving mechanisms. We propose a scenario of rifting from northern Gondwana in the Late Jurassic, driven by northward slab pull, to detach East Java, Mangkalihat, southeast Borneo and West Sulawesi blocks that collided with a Tethyan intra-oceanic subduction zone in the mid Cretaceous and subsequently accreted to the Sunda margin (i.e. southwest Borneo core) in the Late Cretaceous. In accounting for the evolution of plate boundaries, we propose that the Philippine Sea Plate originated on the periphery of Tethyan crust forming this northward conveyor. We implement a revised model for the Tethyan intra-oceanic subduction zones to reconcile convergence rates, changes in volcanism and the obduction of ophiolites. In our model the northward margin of Greater India collides with the Kohistan-Ladakh intra-oceanic arc at ∼53 Ma, followed by continent-continent collision closing the Shyok and Indus-Tsangpo suture zones between ∼42 and 34 Ma. We also account for the back-arc opening of the Proto South China Sea from ∼65 Ma, consistent with extension along east Asia and the emplacement of supra-subduction zone ophiolites presently found on the island of Mindoro. The related rifting likely detached the Semitau continental fragment from east China, which accreted to northern Borneo in the mid Eocene, to account for the Sarawak Orogeny. Rifting then re-initiated along southeast China by 37 Ma to open the South China Sea, resulting in the complete consumption of Proto South China Sea by ∼17 Ma when the collision of the Dangerous Grounds and northern Palawan blocks with northern Borneo choked the subduction zone to result in the Sabah Orogeny and the obduction of ophiolites in Palawan and Mindoro. We conclude that the counterclockwise rotation of Borneo was accommodated by oroclinal bending consistent with paleomagnetic constraints, the curved lithospheric lineaments observed in gravity anomalies of the Java Sea and the curvature of the Cretaceous Natuna paleo-subduction zone. We complete our model by constructing a time-dependent network of continuously closing plate boundaries and gridded paleo-ages of oceanic basins, allowing us to test our plate model evolution against seismic tomography. In particular, slabs observed at depths shallower than ∼1000 km beneath northern Borneo and the South China Sea are likely to be remnants of the Proto South China Sea basin.

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Acharya, Amitav, and Rahul Mishra. "East of India, South of China: Sino-Indian Encounters in Southeast Asia." Contemporary Southeast Asia 40, no. 1 (April 30, 2018): 170–72. http://dx.doi.org/10.1355/cs40-1l.

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