Early Modern Southeast Asia, 1350-1800 by Ooi Keat Gin, Hoang Anh Tuan

By Ooi Keat Gin, Hoang Anh Tuan

This ebook offers broad new examine findings on and new considering Southeast Asia during this fascinating, richly different, yet a lot understudied interval. It examines the extensive and well-developed buying and selling networks, explores the various varieties of regimes and the character of strength and defense, considers city development, diplomacy and the beginnings of eu involvement with the area, and discusses spiritual elements, particularly the unfold and impression of Christianity. One key subject matter of the ebook is the respect of ways well-developed Southeast Asia used to be prior to the onset of eu involvement, and, how, in the course of the top of the industrial increase within the 1500s and 1600s, many polities in Southeast Asia weren't a long way in the back of Europe when it comes to socio-economic growth and attainments.

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The issues of kingship and state systems in early modern Southeast Asia has been under various discussions for decades. For long Anthony Reid’s “maritime economy” model has been influencing largely the regional scholarship on overall political transformation. 27 Entering these controversial debates, Sher Banu A. L. Khan argues the case of an alternative model of kingship where female ascendancy triumphed in the seventeenth century in the Islamic sultanate of Aceh Dar al-Salam (Chapter 10). Dhiravat na Pomberja deftly ties the royal elephant hunt to “classical” statecraft, and draws political implications in the commercial transactions of elephants in seventeenth and eighteenth century Ayutthaya (Chapter 11).

Administrative power as distinct from sacral authority depended on the management of personal relationships, exercised through the royal prerogative of investiture”, the same skill as attributed to earlier “men of prowess”. He had to attract loyal subordinates and preserve their loyalty. ”10 18 Nicholas Tarling Whatever metaphor is adopted, historical example helps. In the Angkor court, as Ian Mabbett tells, there was a “web of obligation and influence. ”12 At the centre the supraregional leader had direct relations with the headman.

Tambiah also analysed the Buddhist texts. In them dharma, righteousness, is an absolute imperative. Its symbol in political life was the wheel, cakka, not the sceptre, danda. In his past lives the Buddha admitted that, as a wheelturning raja, he used violence. 6 Before he turns to them Tambiah describes the empire of their exemplar. Asoka’s Mauryan state “was not so much a bureaucratized centralized imperial monarchy as a kind of galaxy-type structure with lesser political replicas revolving around the central entity and in perpetual motion of fission or incorporation.

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