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The Ashikaga military government’s enormous interest in Sino-Japanese trade and the founding of the new Ming dynasty on the continent in 1368 led to the restoration of tribute relations. When the Ashikaga bakufu ignored domestic critics and accepted an inferior position as a tributary to the Ming court, it did so to regain the opportunity to trade with China. Formal tribute trade resumed for the first time since Ennin’s day. However, the nearly six centuries preceding had left their mark: religion maintained its important position in official trade. Monks frequently traveled on trade missions and assumed the position of ambassador or vice ambassador. And the Ashikaga bakufu was not the only participant nor the only beneficiary in the resumed tribute trade: prestigious monasteries had their own ships in the tribute delegations.
This chapter presents a “thick description” of a single prolonged trade relationship between a Chinese and Japanese monastery in which a Chinese merchant functioned as the go-between. This allows the reader to see the precise workings of the religio-commercial network. In 1242, the prominent Chinese monastery Jingshan was severely damaged by fire, and via his former Japanese student’s introduction, the abbot of the Jingshan monastery purchased one thousand wooden planks from a wealthy Chinese sea merchant, Xie Guoming, who was based in Hakata. To embed himself into the Buddhist network, Xie founded a monastery in Hakata to spread Zen Buddhism from the continent to the archipelago. The letters from the Jingshan abbot indicate that Xie’s efforts were not in vain: the abbot showed exceptional trust in Xie and his fellow merchants, helped them when their cargo was detained on the Chinese coast, and even praised Xie’s interpretation of Buddhist scriptures.
The early twelfth century marked a crucial point in the formation of the religio-commercial network. Archeological discoveries show that around 1100, a “Chinese quarter” with residents who were mostly sea merchants took shape in the port city of Hakata on Japan’s Kyushu Island. After taking up permanent residence in Japan, those Chinese merchants also sought patronage from local religious establishments in Kyushu for protection. During this period, merchants and the religious establishments grew increasingly closer to each other, and the merchants from the “Chinese quarter” even appeared in Buddhist texts and helped facilitate the spread of Buddhist teachings to Japan.
The introduction begins with Ennin, the eminent Japanese monk who traveled to China in 838 with the last Japanese embassy to the Tang court. Then sojourning for nine years in China, Ennin witnessed that more-private forms of shipping and trade had already begun to displace the tribute system. Tracing Ennin’s experience in China, this chapter introduces three main themes of the book: Buddhist material culture and the monastic economy, trade via religious networks, and the relationship among monks, merchants, and the secular authorities. This chapter also explains the nontraditional sources that this book uses and the new readings of monastic records that it offers.
In the late twentieth century, the European Union (EU) emerged as a global leader in setting environmental protections, including vehicle emissions standards. But member state consensus around environmental rules did not come easily, and the regional norms eventually set by the EU and its predecessor, the European Economic Community, had complex origins. This article argues that common emissions standards were ultimately achieved through a public-private process during the program to create the Single European Market in the 1980s and 1990s. For regional policymakers, standards were key to achieving an internal car market and strengthening the auto industry's global competitiveness; for many European carmakers and their transnational business associations, common norms could facilitate economies of scale and level the playing field. The “liberal environmentalism” born out of this convergence of interests produced common standards that fell pragmatically between the greenest member states and those most invested in protecting their national champion firms.
The First World War transformed the legal and geopolitical framework for international trade by decentring Europe in global markets. Order and Rivalry traces the formation and development of multilateral trade structures in the aftermath of the First World War in response to the marginalization of Europe in the world economy, the use of private commerce as a tool of military power and the collapse of empires across Central and Eastern Europe. In this accessible study, Madeleine Lynch Dungy highlights the 1920s as a pivotal transition phase between the network of bilateral trade treaties that underpinned the first globalization of the late nineteenth century and the institutionalised regime of international governance after 1945. Focusing on the League of Nations, she shows that this institution's legacy was not to initiate a linear forward march towards today's World Trade Organization, but rather to frame an open-ended and conflictual process of experimentation that is still ongoing.
The care that David Richardson took, both in titling and in sub-titling his new book on Britain's transatlantic slave trade, is quite evident. This is not just a book on the abolition of Britain's slave trade, with a bit of material on Britain's previous conduct of its slave trade as a more or less unconnected prologue. This is a book about both things—“the British slave trade” and also “its abolition”—and it takes seriously the idea that the way in which the slave trade was ended had everything to do with how it had been conducted. And Richardson's presentation of both things bears out the double meaning of “principles/principals” in the before-the-colon title. The conduct of the slave trade, in his view, largely was an attempt to manage this particular manifestation of the classic “principal-agent” problem. Abolition, similarly, was a matter of principle, but the various sets of agents that carried it out related to that principle in diverse ways. Where Richardson shows these motivations for the political movement that eventually secured the Abolition Act in 1807, Mary Wills does so for the naval officers tasked with interdicting the transatlantic slave trade after that date, and Maeve Ryan does for the often self-interested agents of the Crown whose business was to resettle the Africans on captured slave ships within the bounds of the British Empire.
How did Atlantic slavery stimulate British industry? This article answers that question through a study of five firms that supplied gunpowder to the slave trade. It first demonstrates that the Atlantic slavery trade certainly expanded Britain's explosives industry during the eighteenth century. British merchant capitalists established five plants in the proximity of Bristol and Liverpool to meet African demand, provincializing the gunpowder industry for the first time. The slave trade also inflated the gunpowder industry's volume, with twelve percent of all powder going to Africa before abolition. This article next reveals that supplying the slave trade was likely a lucrative pursuit for British manufacturers, with investors in the five mills earning profits that exceeded those of slaving. The boost given to the explosives industry faded considerably as abolition neared, however, and so this article concludes that Atlantic slavery's stimulus was likely of limited importance for driving the later Industrial Revolution.