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Charity is common to diaspora communities the world over, from Armenian diaspora networks to Zimbabwean ones, but the forms charitable activity takes vary across communities and sites of settlement. What was distinctive about Chinese diaspora charity? This volume explores the history of charity among overseas Chinese during the century from 1850 to 1949 with a particular focus on the Cantonese "Gold Rush" communities of the Pacific rim, a loosely integrated network of émigrés from Cantonese-speaking counties in Guangdong Province, centering on colonial Hong Kong where people lived, worked and moved among English-speaking settler societies of North America and Oceania. The Cantonese Pacific was distinguished from fabled Nanyang communities of Southeast Asia in a number of ways and the forms their charity assumed were equally distinctive. In addition to traditional functions, charity served as a medium of cross-cultural negotiation with dominant Anglo-settler societies of the Pacific. Community leaders worked through civic associations to pioneer new models of public charity to demand recognition of Chinese immigrants as equal citizens in their host societies. Their charitable innovations were shaped by their host societies in turn, exemplified by women's role in charitable activities from the early decades of the 20^th century. By focusing on charitable practices in the Cantonese diaspora over a century of trans-Pacific migration, this collection sheds new light on the history of charity in the Chinese diaspora, including institutional innovations not apparent within China itself, and on the place of the Chinese diaspora in the wider history of charity and philanthropy.

This book provides a new interpretive framework for Western archaeological expeditions along the Silk Road in northwestern China during the first three decades of the twentieth century. By placing the expeditions of Aurel Stein, Paul Pelliot, Sven Hedin, and other explorers back within the original political, economic, cultural, and intellectual contexts of the late Qing and early Republican eras, the author challenges the longstanding assumption that coercion, deceit, and corruption were responsible for allowing Western archaeologists to remove so many cultural relics from China. This study concludes that the majority of people who interacted with the Western archaeologist in Xinjiang, Gansu, and Inner Mongolia made the conscious and willing decision to aid and abet his expedition in exchange for various forms of capital that were perceived to be of greater value than the objects he removed. In the decades after the 1911 revolution and World War I, however, the value of these compensations began to decrease as the value of the artifacts targeted by the archaeologist increased. As a result, a new generation of Westernized Chinese scholars began to criminalize the prior activities of Western archaeologists, who could no longer offer a form of compensation that exceeded the now priceless valuation projected onto the artifact within the newly imagined Chinese nation. This process of criminalization also played an influential role in formulating new ideas about cultural sovereignty that are still debated today.

The destruction of Japan’s empire in August 1945 under the military onslaught of the Allied Powers produced a powerful rupture in the histories of modern East Asia. Everywhere imperial ruins from Manchuria to Taiwan bore memoires of a great run of upheavals and wars which in turn produced revolutionary uprisings and civil wars from China to Korea. The end of global Second World War did not bring peace and stability to East Asia. Power did not simply change hands swiftly and smoothly. Rather the disintegration of Japan’s imperium inaugurated a era of unprecedented bloodletting, state destruction, state creation, and reinvention of international order. In the ruins of Japan’s New Order, legal anarchy, personal revenge, ethnic displacement, and nationalist resentments were the crucible for decades of violence. As the circuits of empire went into meltdown in 1945, questions over the continuity of state and law, ideologies and the troubled inheritance of the Japanese empire could no longer be suppressed. In the Ruins of the Japanese Empire takes a transnational lens to this period, concluding that we need to write the violence of empire’s end – and empire itself - back into the global history of East Asia’s Cold War.