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How do we explain the surprising trajectory of the Chinese Communist revolution? Why has it taken such a different route from its Russian prototype? An answer, Elizabeth Perry suggests, lies in the Chinese Communists’ creative development and deployment of cultural resources – during their revolutionary rise to power and afterwards. Skillful «cultural positioning» and «cultural patronage,» on the part of Mao Zedong, his comrades and successors, helped to construct a polity in which a once alien Communist system came to be accepted as familiarly «Chinese.» Perry traces this process through a case study of the Anyuan coal mine, a place where Mao and other early leaders of the Chinese Communist Party mobilized an influential labor movement at the beginning of their revolution, and whose history later became a touchstone of «political correctness» in the People’s Republic of China. Once known as «China’s Little Moscow,» Anyuan came over time to symbolize a distinctively Chinese revolutionary tradition. Yet the meanings of that tradition remain highly contested, as contemporary Chinese debate their revolutionary past in search of a new political future.

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With its thunderous sounds and dazzling choreography, Japanese taiko drumming has captivated audiences in Japan and across the world, making it one of the most successful performing arts to emerge from Japan in the past century. Based on ethnographic fieldwork conducted among taiko groups in Japan, <i>Taiko Boom</i> explores the origins of taiko in the early postwar period and its popularization over the following decades of rapid economic growth in Japan’s cities and countryside. Building on the insights of globalization studies, the book argues that taiko developed within and has come to express new forms of communal association in a Japan increasingly engaged with global cultural flows. While its popularity has created new opportunities for Japanese to participate in community life, this study also reveals how the discourses and practices of taiko drummers dramatize tensions inherent in Japanese conceptions of race, the body, gender, authenticity, and locality.

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It is widely known that such Western institutions as the museum, the university, and the penitentiary shaped Japan’s emergence as a modern nation-state. Less commonly recognized is the role played by the distinctly hybrid institution—at once museum, laboratory, and prison—of the zoological garden. In this eye-opening study of Japan’s first modern zoo, Tokyo’s Ueno Imperial Zoological Gardens, opened in 1882, Ian Jared Miller offers a refreshingly unconventional narrative of Japan’s rapid modernization and changing relationship with the natural world. As the first zoological garden in the world not built under the sway of a Western imperial regime, the Ueno Zoo served not only as a staple attraction in the nation’s capital—an institutional marker of national accomplishment—but also as a site for the propagation of a new «natural» order that was scientifically verifiable and evolutionarily foreordained. As the Japanese empire grew, Ueno became one of the primary sites of imperialist spectacle, a microcosm of the empire that could be traveled in the course of a single day. The meaning of the zoo would change over the course of Imperial Japan’s unraveling and subsequent Allied occupation. Today it remains one of Japan’s most frequently visited places. But instead of empire in its classic political sense, it now bespeaks the ambivalent dominion of the human species over the natural environment, harkening back to its imperial roots even as it asks us to question our exploitation of the planet’s resources.

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This book traces the social history of early modern Japan’s sex trade, from its beginnings in seventeenth-century cities to its apotheosis in the nineteenth-century countryside. Drawing on legal codes, diaries, town registers, petitions, and criminal records, it describes how the work of «selling women» transformed communities across the archipelago. By focusing on the social implications of prostitutes’ economic behavior, this study offers a new understanding of how and why women who work in the sex trade are marginalized. It also demonstrates how the patriarchal order of the early modern state was undermined by the emergence of the market economy, which changed the places of women in their households and the realm at large.

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China is a vast nation comprised of hundreds of distinct ethnic communities, each with its own language, history, and culture. Today the government of China recognizes just 56 ethnic nationalities, or <i>minzu,</i> as groups entitled to representation. This controversial new book recounts the history of the most sweeping attempt to sort and categorize the nation's enormous population: the 1954 Ethnic Classification project (<i>minzu shibie</i>). Thomas S. Mullaney draws on recently declassified material and extensive oral histories to describe how the communist government, in power less than a decade, launched this process in ethnically diverse Yunnan. Mullaney shows how the government drew on Republican-era scholarship for conceptual and methodological inspiration as it developed a strategy for identifying <i>minzu</i> and how non-Party-member Chinese ethnologists produced a «scientific» survey that would become the basis for a policy on nationalities.

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Placing meanings of health and disease at the center of modern Chinese consciousness, Ruth Rogaski reveals how hygiene became a crucial element in the formulation of Chinese modernity in the nineteenth and twentieth centuries. Rogaski focuses on multiple manifestations across time of a single Chinese concept, <I>weisheng</I>—which has been rendered into English as «hygiene,» «sanitary,» «health,» or «public health»—as it emerged in the complex treaty-port environment of Tianjin. Before the late nineteenth century, <I>weisheng </I>was associated with diverse regimens of diet, meditation, and self-medication. <I>Hygienic Modernity </I>reveals how meanings of <I>weisheng, </I>with the arrival of violent imperialism, shifted from Chinese cosmology to encompass such ideas as national sovereignty, laboratory knowledge, the cleanliness of bodies, and the fitness of races: categories in which the Chinese were often deemed lacking by foreign observers and Chinese elites alike.

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