This article explores how Old Javanese texts, ‘literary temples’, can be used to help reconstruct the ‘textual community’ (rather than a hegemonic polity) that existed prior to Java's sixteenth-century Islamic conversions. Instead of the physical and economic might of an emerging elite, it focuses on a society's empowering acceptance and understanding of a common culture that is centered in a ritualized court. This ritualized court culture is not, however, just religiously inspired, but also develops out of Java's new generalized prosperity and the court's control over its public's access to material objects, which became the markers of social distinction.

Sir Harry Ord, first Governor of the Straits Settlements after their transfer from the Government of India to the Colonial Office in 1867, found himself continually at odds with the Colonial Office. The irritable exchanges between Singapore and London throw light on Colonial Office perceptions of the procedures appropriate to Crown Colony government in a new imperial age.

The decade of the 1950s constituted a turning-point in the history of Malayan rubber. This was marked by a changed world rubber market, along with incipient changes in Malayan economic aspirations and policies. Internationally, the creation of a large synthetic rubber industry in the main consuming country, the United States, posed a challenge to the competitive position and long-run prospects of Malayan plantation rubber. While coping with this challenge, the rubber industry, as the mainstay of the Malayan economy, had to simultaneously satisfy emergent claims for domestic development. Indeed, Malayan rubber was itself confronted with two coterminous developmental issues: its own internal development towards more efficient forms of production; and the provision of a resource base for the development of other economic and social sectors. By way of response to these cumulative challenges, a transformation occurred with respect to the government's role in Malaya's rubber economy, with rubber emerging as the lynchpin of an evolving development strategy. In the process, the Malayan rubber plantation industry was to undergo a fundamental and wide-ranging structural transfiguration.

The war between Bangkok and the Lao in the years 1827–29 constitutes a watershed in the relations between the Thai and the Lao. Up to now, this conflict has been accounted for largely by only one source: The Royal Chronicles of the Third Reign of the Bangkok Dynasty by Chao Phraya Thiphakarawong. It is time to go beyond this, and to explore the available Lao annals, Vietnamese primary documents, the archives of the Thai National Library and the accounts of western travellers at the beginning of the nineteenth century. This paper also introduces Lao historiography and historians who have written about the war.

Western accounts from the seventeenth through the nineteenth centuries abound with descriptions which portray the king of Siam and the Siamese nobility as the foremost merchants in their land. According to these accounts, rulers monopolized the foreign trade to and from their kingdom, much to the detriment of Western mèrchants attempting to gain an economic foothold. Captain Henry Burney, while negotiating a commercial treaty between Great Britain and Siam in the 1820s, noted that “the Siamese Government have no idea of what is called ‘a free and unrestricted trade’….” British commercial interests sought, moreover, the removal of all these restrictions, but found “the jealousy and mistrust which the Siamese entertain towards Europeans” a major stumbling block.

This paper attempts to analyse Sino-Indonesian relations and the problems as perceived by Indonesian ruling and counter-elites, as well as the place of the Chinese minority in the issue of such a normalization. Pro- and anti-normalization groups are identified and two Presidential Decrees — one granting citizenship certificates and the other granting “mass naturalization” to ethnic Chinese — are analysed in the context of normalization. Possible outcomes will also be discussed.

The military side of British-Dutch diplomatic relations in the Far East at the end of the 1930s has received little attention. The issue is examined here on the basis of original source materials, with particular attention to the way the Netherlands abandoned its policy of diplomatic “aloofness”.

Southeast Asia's coinage during the first millenium AD is remarkably conservative and uniform. A single prototype, a silver conch and śrīvatsa coin, is the model for each mainland coinage issued over a period of more than five hundred years, from about AD 450 to 1000. (Plate 1, coin 1) Silver is by far the preferred metal for minting. Gold and copper are rarely used, and then only in late or debased issues. Most of the cointypes are limited in circulation to their place of issue, providing insight into the geographical extent of effective political control in the early states of Candra Arakan, Pyu Śrīkṣetra and Mon Dvāravatī. Weight standards are extremely variable indicating that each state had a localized currency and not one immediately acceptable on an international basis. The main exception is the Rising Sun/Śrīvatsa coinage found in Burma, Thailand, Cambodia and southern Viet Nam. Unfortunately this Rising Sun coinage cannot be attributed to any mainland state with certainty.

During the period between the Great European War (1914–18) and the Pacific War (1941–45) the Japanese expansionist impulse in the South Seas expressed itself through emigration and economic enterprise abroad. There were Japanese settlements in almost every country in the region. The larger ones were in the Philippines, Malaya, and the Netherlands East Indies. On the eve of the Pacific War the estimated number of Japanese residents in the South Seas was 24,000, with investments totalling around ¥250 million. Compared to those of the Western colonial powers and the immigrant Chinese, the size of these investments was insignificant and their numbers meagre. But this only served to spur those interested in Japan's economic expansion in the South Seas to make greater efforts to achieve their aims. External events helped to realize these objectives. For a brief interregnum during the Japanese Occupation (1942–45) the Japanese became the politically dominant community in the region with control over its economic resources.

The shipping conference system in Singapore was under severe and sustained criticism three times in the last 60 odd years. In 1910 the colonial Straits Settlements legislative council in Singapore passed the Freight and Steamship Bill whose lengthy preamble contained the indictment that the conference system was ‘injurious to the trade of the colony and inconsistent with the public welfare’. In 1930, during the annual general meeting of the Singapore Branch of the Straits Settlements Association, a leading lawyer, Roland Braddell, launched a bitter attack on the conference. Subsequently a public meeting was held which called on the colonial government to see ‘if we cannot rid ourselves of this octopus which is strangling this Colony’.

World War II may have ended fifty years ago, yet it is clear that numerous evaluations, interpretations, and assessments made by historians and scholars on this period in Southeast Asian history have not sufficiently reflected the intrinsic values of the wartime events, personalities, and developments involved. This is particularly true in the case of two wartime leaders in Thailand — Field Marshal Phibunsongkhram and Pridi Phanomyong. The article attempts to re-assess and update both their place in Thai history and their contributions to the socio-political development of the country.

The artworks 1001st Island — The Most Sustainable Island in Archipelago (2015–16) by Tita Salina and Dewa Murka (2016) by Teja Astawa are compared as a means to provide insight into ways artists have been interrogating recent urban discourse in Indonesian contemporary art. This article engages with the critical vocabulary proposed by urban historian Abidin Kusno, which analyses green discourse in the changing Indonesian urban landscapes of the post-Suharto era, and explores how these two artworks reflect Kusno's analysis. Salina's multi-media installation and Astawa's painting address two land reclamation projects in areas that have faced rapid urbanisation: Jakarta and Bali. The artworks evoke questions about tradition, spirituality, environmental sustainability and socioeconomic inequality. The artworks are formally and contextually analysed before being compared and evaluated in relation to Indonesian urban history and discourse. Both artists reflect Kusno's critical analysis of green discourse in Indonesia. Salina's work shares parallels with the tools applied by the government in Jakarta, as her artistic practice similarly requires communities to participate in its creation. Meanwhile, Astawa's work mostly reflects the narrative of green discourse. This conclusion invites further investigation into the Java-centrism of urban discourse and the varying ways in which green discourse may be taking place across the Indonesian archipelago.

The report upon the shortcomings of the Malacca jurisdiction which Extraordinary Councillor Willem de Roo sent to Johan van Hoorn, Governor-General of the Netherlands East Indies, in November 1705 offered reasons for the initiative which he and his colleagues had taken in relations with the Johor Court: ‘… business in Malacca is wholly fallen into decay, with, it seems to me, little appearance of a big improvement, let alone a full recovery of the formerly flourishing trade, because people have indulgently too long allowed contracts concluded with surrounding rulers and allies to be broken without making much complaint thereupon, or themselves maintaining (the force of the contracts), principally concerning the Johorese …’

From prehistoric times rice (oryza sativa linn) has been cultivated in Burma but it was only about a century ago that Burma began to develop into the chief rice-exporting country of the world. Up to about the middle of the nineteenth century rice was cultivated mainly for home consumption and for a small, irregular internal trade mainly from Lower to Upper Burma. The earliest account we have of Burma's external rice trade is probably the one by Duarte Barbosa who mentioned that much rice was shipped from Pegu to Malacca and Sumatra in the beginning of the sixteenth century. At that time Pegu was an independent kingdom peopled by Mons (known also as Talaings or Peguans). Their kings appeared to have viewed trade in a more favourable light than did the Burmans for during their time trade was much less hampered than after Pegu became subject to the Burmans.

The Anglo-Burmese administrator, ostensibly another Anglo-Indian administrator and traditionally perceived as such, must be viewed as a special case. He served Company and Crown in a milieu and under circumstances that differed sharply from those known to his counterparts in the subcontinent. Burma was in a unique position in that it was a part of both the Indian and British Empires. The administrator in Burma found himself at the end of a chain of command that extended from London via Calcutta to Rangoon. London tended to view the remote province with an eye to diplomatic and mercantile considerations. Calcutta concentrated on local priorities and imposed a rigid economy that accorded with Indian priorities. Little attempt was made to understand the alien culture with its differing needs. To the Anglo-Burmese administrator fell the difficult task of governing the ancient land under the aegis of Calcutta and the eyes of London.

This article looks at two contemporary films by Vietnamese women. In Việt Linh's Travelling Circus (1988) and Phạm Nhuệ Giang's The Deserted Valley (2002), a female gaze is sutured to that of an ethnic minority character's, a form of looking that stresses a shared oppression between women and the ethnic Other. While clearing a space for a desiring female gaze in Vietnamese film, they nonetheless extend an Orientalist view of racialised difference. A feminist film optic, one that does not consider industry history and constructions of race, fails to mark out the layered relations of looking underlying Vietnamese filmmaking. This study attends to the ways women filmmakers investigate gendered forms of looking, sexual desire and otherness within the constraints of a highly male-dominated film industry.

Early modern Malay historiography has been dominated by the history of European trading, colonial empires and local port-polities, often framed along indigenous-versus-foreign lines. Yet, mobility has long been a central feature of this region shaped by commerce, as evidenced by the historical phenomenon of the ‘stranger-king’. This study examines the cultural, political and economic impacts of intra-regional migration and diasporic communities in this region, specifically comparing the interconnected histories of the Chinese, Bugis, Arab, and Minangkabau communities in the seventeenth and eighteenth centuries. Locating this history within that of maritime Asia, this study provides a nuanced understanding of the historical Malay world beyond essentialism and communalism. This article highlights why scholars of the Malay world should take into account the important roles of mobility and ‘strangers’. It concludes that the Malay world was not a timeless or natural construct, but one whose contours and identity were continually shaped by significant diasporic communities and historical encounters.