Home to 60 percent of the world's population, Asia accounts for 85 percent of those killed and affected globally by disaster events in 2011. Using an integrated sociological framework comprised of the pressure and release (PAR) model and the double-risk society hypothesis, and drawing on data obtained from the Emergency Events Database (EM-DAT), PreventionWeb, and the IPCC special report on extreme events, this article offers a sociological understanding of disaster development and recovery in Asia. The particular focus is on seven Asian countries, namely, China, India, Indonesia, Japan, Thailand, Taiwan, and Vietnam. Rather than treating disasters entirely as “natural” events caused by “violent forces of nature”, we emphasize various ways in which social systems create disaster vulnerability. We argue that existing disaster mitigation and adaptation strategies in Asia that focus almost entirely on the natural and technological aspects of hazards have serious limitations, as they ignore the root causes of disaster vulnerabilities, such as limited access to power and resources. This article therefore recommends a holistic approach to disaster management and mitigation that takes into consideration the various larger social, political, and economic conditions and contexts.
Md Saidul Islam and Si Hui Lim
Walter S.H. Lim
In this comparative article focusing on the representation of the migration experience of two recent first-generation Asian-American authors, I consider the ways that Mukherjee and Lim's possession of important symbolic capital, their solid tertiary education, and excellent first language proficiency in English condition their portrayal of this transition from the old to the new country. If possessing such symbolic capital lends important support for any immigrant desire for American naturalization and belonging, does Mukherjee's portrayal of Jasmine's insertion into American social and cultural life and Lim's own professional positioning in the American academy register tensions and contradictions in their literary representation of the experience of successful assimilation? Do Mukherjee and Lim's prior identities as postcolonial subjects (India and Malaysia were once British colonies) inflect in distinctive ways their representation of assimilation and marginalization and home and homelessness in the American Promised Land that is the controlling telos of Asian immigrant desire?
Rickshaws in Asia
M. William Steele
The rickshaw initiated an explosion in personal mobility in Asia in the late nineteenth and early twentieth century. Invented in Japan in 1869, by 1872 there were forty thousand and by 1875 over one hundred thousand of the new two-wheel vehicles on the streets of Tokyo. The number reached a peak in 1896 with 210,000 countrywide. The rickshaw (in Japanese, jinrikisha) quickly spread to Asia, to Shanghai and Hong Kong in 1874, to Singapore and Calcutta in 1880. By 1900, the rickshaw had spread throughout the continent, bringing with it new mobility to an emerging urban middle class. Moreover, for many people in Asia, the rickshaw alongside the locomotive, came to symbolize modernity. This article will explore routes of diffusion, focusing on the role played by Akiha Daisuke and his adopted son, Akiha Daisuke II, Japan's largest exporters of rickshaws, in the late nineteenth and early twentieth centuries.
M. William Steele
This article reviews recent scholarship on Asian mobility, focusing on the influence of the prewar Japanese empire on the mobility (and immobility) of people, goods, and ideas in Asia today. Prewar Japanese technicians, engineers, and politicians built highways, aviation systems, electricity grids, and communication networks seeking to create new levels of transnational mobility and human integration. Nonetheless, unlike Europe, this infrastructure failed to stimulate movements toward Asian integration. Mobility scholars, east and west, should be interested in the divergences between Asia and Europe in dealing with the construction and use of emerging transnational infrastructures since World War II.
A Re-Evaluation of The Color Curtain
The Color Curtain reflects Richard Wright's problematical assessment of the 1955 Bandung Conference and his difficult attempts to reconcile his sincere denunciation of the consequences of colonialism and racism on people of Asian and African descent with his condescending representation of Third World nationalism during the middle of the twentieth century. The book reveals striking paradoxes in Wright's evaluation of a nationalism that he occasionally vilifies as an ideology that was grounded on impassioned and essentialist cultural or religious affiliations and feelings. Yet Wright's demeaning, elitist, and patronizing attitudes about Third World nationalism and cultures did not prevent him from identifying with the core spirit of the Bandung Conference. In his assessment of the summit, Wright occasionally reveals his admiration for a Third World nationalism that echoed his disparagement of Western racism and imperialism.
-European historical and political issues would remain a feature of the subject for a long time. 16 Carl Ritter is generally seen by scholars as one of the protagonists of the increasing interest in Asia in general. 17 Here, I aim to show that in an age of increasing
T. D. Skrynnikova
The author considers that the term 'shamanism' is inappropriate to designate the phenomenon generally so described. Materials on the shamanism of the peoples of Inner Asia lead to the identification of two separate archetypes, i.e. east-Asian and southwest-Asian. Two traditional cultural codes are discussed - that concerned with the principal 'personages' (the supreme deities), and that with the 'agents' (the performers of the ritual). In the east-Asian archetype, the two principal deities are the Sky and the Earth, and the major socially significant rituals - for example, New Year - are carried out by secular leaders, such as the khan, elders, heads of clans, and others. In the southwest archetype, which developed under the influence of ancient Iranian and Indo-Arian traditions, there was a triad of heavenly beings, of which the major one was the Sun, accompanied by groups of other, lesser deities - those of the 'right' and those of the 'left'. The author concludes that only where the cult of the Sun is observed (later possibly mingled with the Thunder-god) do 'white' shamans perform the sacred functions and rituals.
Introduction to the Special Section
M. William Steele
The rickshaw, invented in Japan in 1869, helped to produce a revolution in mobility for millions of people in Asia and Africa. By the 1930s, the everyday mobility offered by the hand-pulled rickshaw gave way to several of its off spring: the cycle-rickshaw, trishaw, pedicab, cyclo, becak, and the auto-rickshaw. The three articles in this special section describe how these “primitive” non-motorized vehicles continue in the twenty-first century to play a valuable and irreplaceable role in urban and rural transport in South Asian cities. The authors are traffic experts, geographers, and urban planners who live and work in contemporary rickshaw cultures. Despite the reality of urban hazards, the articles describe cultural, economic, and environmental reasons to keep rickshaws on the road, now and in the future.
Els van Dongen and Hong Liu
What is the added value of investigating the contested concept of “sustainability” in tandem with the geographical marker of “Asia” in today’s world? To answer this question, we need to return to the formulation of the problematique of “sustainability” and “sustainable development” several decades ago. The Our Common Future report of the World Commission on Environment and Development (WCED)—also known as the Brundtland Commission—put forward the most commonly recognized and most frequently used definition of “sustainable development” (SD) in 1987.1 Development could be made sustainable, so the report stated, “to ensure that it meets the needs of the present without compromising the ability of future generations to meet their own needs” (WCED 1987: 15). The report further proclaimed that there were limits to development, but that improvements in technology and social development could “make way for a new era of economic growth” (ibid.).
Focusing on the wide-ranging scholarship on how railway technology, travel, and infrastructure has affected South Asia‚ this article highlights recent interventions and shifts. It discusses how questions about land‚ labor‚ capital‚ and markets are being increasingly integrated with questions about how railways affected society‚ culture‚ and politics. It also stresses the increasing interest in comparative work‚ both in terms of locating railways within wider structures of transport and mobility as well as analyzing how South Asia’s engagement relates to the global impact of this technology.