asia

"A hollowed-out space in living rock is a totally different environment from a building constructed of quarried stone. The human organism responds in each case with a different kind of empathy. Buildings are fashioned in sequence by a series of uniformly repeatable elements, segment by segment, from a foundation upwards to the conjunction of walls and roof; the occupant empathizes with a visible tension between gravity and soaring tensile strength. Entering a great building is to experience an almost imperceptible tensing in the skeletal muscles in response to constructional tension. Caves, on the other hand, are scooped out by a downward plunge of the chisel from ceiling to floor in the direction of gravity; the occupant empathizes with an invisible but sensed resistance, an unrelenting pressure in the rock enveloping him; sculpted images and glowing pigments on the skin of the rock well forth from the deeps. To enter an Indian cave sanctuary is to experience a relaxation of physical tension in response to the implacable weight and density of the solid rock."

"Over the last 20 years or so evidence has grown that the hub of ancient long-distance seafaring was Southeast and east Asia."

"When people do not respect our [traditions], they become enemies, and we don't consider our enemies to be human any more. They become animals in our eyes. And the Dayaks eat animals."

"Qiaoxian town officials treated me to lunch. On that day, the main course was sautéed pig's liver. I tried very hard not to vomit as I swallowed two pieces. I then quickly turned away from the table.... During the previous few days, I had encountered nothing but stories about the cutting out of human livers, boiling human livers, consuming human livers, and barbecuing human livers. My tolerance had reached its limit."

"Killing people is as easy as killing pigs. Children cry out for help but no one answers them. They are killed with a knife since meat has become more valuable than human life."

"In our country it would not be necessary to wash that child; he might be roasted at once."

"In time, the Chinese developed a taste for human meat.... T'ao Tsung-yi, a writer during the Yüan dynasty [1271–1368], remarked on the taste of human meat (hsiang jou) in his Cho Keng Lu (Records of Stopping Cultivation), in which he said that children's meat was the best food of all in taste, and next to this were women and men. Chuang Ch'ao, a Sung [960–1279] writer, was more specific about the taste of human meat in his Chi Lieh Pien (Chicken Rib Section) in which he referred to children's meat as well-boiled bone (...), which means that because of their superior tastiness children could be eaten whole, including their bones, when they were well-boiled. He also characterized women's meat as more delicious than mutton (...). Men's meat was less so, and was referred to as "jao pa huo" — the least tasty of all human meat. Generally, he referred to men and women as two-legged sheep (liang-chao yang), but he believed that both young children and beautiful women were particularly good for mutton soup (...)."

"And when morning came with its sheen and shone, we arose and walked about the island to the right and left, till we came in sight of an inhabited house afar off. So we made towards it, and ceased not walking till we reached the door thereof when lo! a number of naked men issued from it and without saluting us or a word said, laid hold of us masterfully and carried us to their king, who signed us to sit. So we sat down and they set food before us such 36as we knew not and whose like we had never seen in all our lives. My companions ate of it, for stress of hunger, but my stomach revolted from it and I would not eat; and my refraining from it was, by Allah's favour, the cause of my being alive till now: for no sooner had my comrades tasted of it than their reason fled and their condition changed and they began to devour it like madmen possessed of an evil spirit. Then the savages gave them to drink of cocoa-nut oil and anointed them therewith; and straightway after drinking thereof, their eyes turned into their heads and they fell to eating greedily, against their wont. When I saw this, I was confounded and concerned for them, nor was I less anxious about myself, for fear of the naked folk. So I watched them narrowly, and it was not long before I discovered them to be a tribe of Magian cannibals whose King was a Ghul. All who came to their country or whoso they caught in their valleys or on their roads they brought to this King and fed them upon that food and anointed them with that oil, whereupon their stomachs dilated that they might eat largely, whilst their reason fled and they lost the power of thought and became idiots. Then they stuffed them with cocoa-nut oil and the aforesaid food, till they became fat and gross, when they slaughtered them by cutting their throats and roasted them for the King's eating; but, as for the savages themselves, they ate human flesh raw."

"1622. When all the chaffs, kernels, grass, wood and wasted leather were eaten up, they ate the flesh of the dead. Later on, people were eaten alive. In the end, relatives ate each other. The troops of Yanfang and Yunqing openly butchered and sold people in a market where one jin of flesh could be exchanged for one liang of silver."

"You should know that they eat all manner of foul things and any kind of meat, including human flesh, which they devour with great relish. They will not touch someone who has died of natural causes, but if he has been stabbed to death or otherwise killed they eat him all up and consider it a great delicacy."

"They eat man's flesh there just as we eat beef here. Yet the country in itself is excellent, and hath great store of flesh-meats, and of wheat and of rice... And merchants come to this island from far, bringing children with them to sell like cattle to those infidels, who buy them and slaughter them in the shambles and eat them."

"1611. People are selling their daughters and sons, and eating their wives and children. When driven towards dangers, what choices do they have?"

"One day they Liu Pei and Yüan-tê] sought shelter at a house whence a youth came out and made a low obeisance. They asked his name and he gave it as Liu An, of a well known family of hunters. Hearing who the visitor was the hunter wished to lay before him a dish of game, but though he sought for a long time nothing could be found for the table. So he came home, killed his wife and prepared a portion for his guest. While eating Liu Pei asked what flesh it was and the hunter told him "wolf." Yüan-tê knew no better and ate his fill. Next day at daylight, just as he was leaving, he went to the stables in the rear to get his horse and passing through the kitchen he saw the dead body of a woman lying on the table. The flesh of one arm had been cut away. Quite startled he asked what this meant, and then he knew what he had eaten the night before. He was deeply affected at this proof of his host's regard and the tears rained down as he mounted his steed at the gate."

"The Shanxi poet Wang Xilun... describ[ed] in an essay how children whose starving parents had abandoned them in ditches were slaughtered and eaten by other famine victims as though they were sheep or pigs."

"Tusa (1977) believes that "the so-called 'grave culture' is not in fact due to a sudden interruption in the life of the valley but to an appreciable, substantial change perhaps due to new contributions that are nevertheless in line with the cultural traditions of the previous period." He echoes objections that have been raised so many times by South Asian archaeologists: "The existence of contributions from the outside, for too long used to justify cultural change in the sub-Himalayan area, has in my opinion been exaggerated even though it could conceivably have been a factor in cultural change without being the only one" (690). As far as he is concerned, "to attribute a historical value to . . . the slender links with northwestern Iran and northern Afghanistan . . . is a mistake "because . . ." it could well be the spread of particular objects and, as such, objects that could circulate more easily quite apart from any real contacts" (691-692)."

"...the anachronistic conception that Greece and Rome alone should be considered sources of culture for us, and that therefore they must remain for all time the focal point of historical-philological research. [Classicists] still practice that orthodox philology, which claims and possesses an influence, which it has not for a long time deserved, [and] that intolerant onesidedness which only accords the oriental sciences a hearing in so far as they are related to the history and culture of Greece, but otherwise are blind and want to be blind to the enormous field of Asian knowledge, which has brought us into contact with the modern world. [They are still beholden to] that real “unworldliness” in the scholarly sense, which takes no part in the widened historical conceptions of our day. Those are the forces with which Orientalistik has always had to struggle, and which today too block Sinology’s path ..."

"Old Testament criticism was never bound by the same rules and prejudices as the study of China or of India, and vice versa."

"Hereafter, we will have to reckon again and again with Japan, indeed, with the Orient as a whole. Orientalistik will become a practical field of study, no longer what it was previously, a scrupulously avoided domain of dry as dust pedants. A chair for Japanology will soon be created [actually, the first came in 1914]. But chairs are not the only thing — and they are not the most important thing in the world. In hundreds and thousands of canals the life blood of the peoples is flowing back and forth. From now on will it circulate in a totally different, powerful way, between the Orient and Occident ... and not only will the Occident act on the Orient, but the Orient will also act on the Occident."

"Oriental studies have never been so intensive.... In the century of Louis XIV one was a Hellenist, today one is an Orientalist.... The Orient has become a sort of general preoccupation.... We shall see great things. The old Asiatic barbarism may not be as devoid of higher men as our civilization would like to believe."

"Finally, there is another cultural-political contingency. that shaped German oriental studies in its formative years, and that is, ironically, the inability, or unwillingness, of Central European states to control the spread of radical religious ideas. Had the Protestant churches been able to contain the spread of the Higher Criticism or to exert more power over university appointments, the text-threshing power of philological-historical criticism might have been broken and oriental studies might have been sidelined entirely. But the churches failed."

"Intellectually, too, we can say that without the Reformation’s sanctioning and abetting of the idea of recovering the original meaning of God’s word, it is doubtful that many specialized orientalists would have been needed, wanted, or welcomed in European society."

"With zebras striped, and sleek Arabians’ prance,"

"No Nightingale did ever chaunt More welcome notes to weary bands Of travellers in some shady haunt, Among Arabian sands:"

"In hideous conference sits the listening band, And start at each low wind, or wakeful sound; What though thy stay the pilgrim curseth oft, As all-benighted in Arabian wastes He hears the wilderness around him howl With roaming monsters,"

"The wizard lights and demon play Of nights Walpurgis and Arabian!"

"And, where the charmer treads her magic toe, On English ground Arabian odours grow;"

"O’er his wounds she sprinkled dew From flowers that in Arabia grew:"

"This Casket India’s glowing Gems unlocks, And all Arabia breathes from yonder Box."

"Drops tears as fast as the Arabian trees Their medicinable gum."

"Th’ Arabian dew besmears My uncontrollèd brow"

"For Adoration, incense comes From bezoar, and Arabian gums,"

"For him the Rich Arabia sweats her Gum;"

"Who are these from the strange, ineffable places, From the Topaze Mountain and Desert of Doubt, With the glow of the Yemen full on their faces, And a breath from the spices of Hadramaut?Travel-apprentices, travel-indenturers, Young men, old men, black hair, white, Names to conjure with, wild adventurers, From the noonday furnace and purple night.Burckhardt, Halévy, Niebuhr, Slater, Seventeenth, eighteenth-century bays, Seetzen, Sadleir, Struys, and later Down to the long Victorian days.A thousand miles at the back of Aden, There they had time to think of things; In the outer silence and burnt air laden With the shadow of death and a vulture’s wings.There they remembered the last house in Samna, Last of the plane-trees, last shepherd and flock, Prayed for the heavens to rain down manna, Prayed for a Moses to strike the rock.Famine and fever flagged their forces Till they died in a dream of ice and fruit, In the long-forgotten watercourses By the edge of Queen Zobëide’s route.They have left the hope of the green oases, The fear of the bleaching bones and the pest, They have found the more ineffable places— Allah has given them rest."

"[S]o sweet, so rich an air, As breathes from the Arabian grove."

"Her stature like the tall straight cedar-trees, Whose stately bulks do fame th’ Arabian groves,"

"The phœnix fair which rich Arabia breeds,"

"Thence, southward bending to the Orient, laves The Erythrean, with its ocean waves, Of all earth’s shores the fairest richest strand, And noblest tribes possess that happy land. First of all wonders, still forever soar Sweet clouds of fragrance from that breathing shore. The myrrh, the odorous cane, the cassia there, And ever-ripening incense balms the air. For in that land the all-ruling King on high Set free young Bacchus from his close-bound thigh; Broke odors from each tree at that fair birth, And one unbounded fragrance filled the earth. ’Neath golden fleeces stooped the o’er-laden flocks, And streams came bounding from the living rocks. Birds from strange isles, and many an untrod shore, With leaves of cinnamon, were flying o’er. Loose from his shoulders hung the fawn-skin down, In his fair hair was wreathed the ivy-crown: Ruddy his lips with wine. He shook his wand, Smiling, and wealth o’erflowed the gifted land. Whence still the fields with liquid incense teem, The hills with gold, with odors every stream; And in their pride her sumptuous sons enfold Their limbs in soft attire and robes of gold."

""What happened to us?" The question haunts us in the Arab and Muslim world. We repeat it like a mantra. You will hear it from Iran to Syria, from Saudi Arabia to Pakistan, and in my own country of Lebanon. For us, the past is a different country, one that is not mired in the horrors of sectarian killings; a more vibrant place, without the crushing intolerance of religious zealots and seemingly endless, amorphous wars. Though the past had coups and wars too, they were contained in time and space, and the future still held much promise. “What happened to us?” The question may not occur to those too young to remember a different world, or whose parents did not tell them of a youth spent reciting poetry in Peshawar, debating Marxism late into the night in the bars of Beirut, or riding bicycles to picnic on the banks of the Tigris River in Baghdad. The question may also surprise those in the West who assume that the extremism and the bloodletting of today were always the norm."

"Pakistani textbooks have a particular problem when defining geographical space. The terms "South Asia" and "Subcontinent" have partially helped to solve this problem of the geo-historical identity of the area formally known as British India. However, it is quite difficult for Pakistani textbook writers to ignore the land now known as India when they discuss Islamic heroes and Muslim monuments in the Subcontinent. This reticence to recognize anything of importance in India, which is almost always referred to as "Bharat" in both English and Urdu versions of the textbooks, creates a difficult dilemma for historians writing about the Mughal Dynasties."

"As a minority, no sooner do you learn to polish and cherish one chip on your shoulder, it’s taken off you and swapped out for another. The jewellery of your struggles is forever on loan, like the . You are intermittently handed this necklace of labels to hang around your neck."

"I have mentioned earlier the reason for Delhi's headache regarding Bengali nationalism. They feared that with the establishment of a secular and independent Bangladesh, the wave of this nationalism would reach all Bengali-speaking regions of India, including the states of West Bengal and Tripura, and would also create cracks in the unity of the remaining undivided India...India prefers to have a weak Muslim state as its eastern neighbor—a state towards which the non-Muslim Bengalis of West Bengal or Tripura would feel no affinity or loyalty; rather, they would fear associating with Muslim nationality and Muslim majority, recalling the memories of Pakistani rule. Moreover, although this country would nominally be a Muslim state, it would be almost entirely surrounded by India and fragmented on the basis of religious national unity, making it easy to use this weak country to tilt the balance of power and influence in South Asian politics in India's favor. Additionally, India's big businesses would have the opportunity to establish a monopoly market there without hindrance. It turns out that, despite the differences and hostilities between Delhi and Islamabad regarding Bangladesh's independence, their attitudes towards a secular Bangladesh and secular Bengali nationalism are almost identical."

"The "South Asia scholars" wanted to systematically replace "ancient India" with "South Asia". Yet, the name "India" itself is ancient, and was used by the Greeks. Moreover, names are freely projected into the past elsewhere, e.g. "China" did not exist prior to 230 BCE, and even later was only used by foreigners, yet we call the Xia dynasty of ca. 1800 BCE "ancient Chinese"... So, this zeal to obliterate "India" (Bharat) clearly sprang from this special anti-Hindu animus."

"The birth of Bangladesh has raised fundamental questions about the concept of nationhood in South Asian subcontinent. The emergence of Bangladesh reveals that South Asia does not contain one or two nations but many nations. Bangladesh may not, therefore, be the last hidden nation to surface in this subcontinent. The relationship between the "parts" and "whole" in South Asia may not be a settled issue, their respective roles may have to be renegotiated in the future."

"There was no free wage labour to be had, except occasionally among either Chinese or other foreigners temporarily in port. Indigenous labour could only be rented from the owners, who evidently charged heavily for it. "It is their custom to rent slaves. They pay the slave a sum of money, which he gives to his master, and then they use the slave that day for whatever work they wish". The Undang-undang Melaka contains many provisions for what happens when people "hire" (mengupah) or "borrow" (ineminjam} slaves, but none for wage contracts. Even the offer of high wages did not attract "freemen" to do the job because manual labour was associated with servitude. "You will not find a native Malay, however poor he be, who will lift on his own back his own things or those of another, however much he be paid for it. All their work is done by slaves"."

"At Achim [Aceh] every one is for selling himself. Some of the chief lords have not less than a thousand slaves, all principal merchants, who have a great number of slaves themselves. …This is the true and rational origin of that mild law of slavery which obtains in some countries: and mild it ought to be, as founded on the free choice a man makes of a master, for his own benefit; which forms a mutual convention between the two parties."

"Although indigenous conceptions of bondage did not include a sharp antithesis between the categories of slave and free, the conditions of the age of commerce may have encouraged movement in that direction.... The constant influx of new captives and imports created a market situation which needed to be regulated. Moreover, many members of the slave-owning merchant class had strong roots in the Islamic world, which had a clear body of law on slaves as property. The legal codes drawn up in Southeast Asian cities therefore paid considerable attention to slaves. Malay codes of law typically devoted about a quarter of their total attention to questions of slavery."

"The island of Bali in the East Indies (Indonesia) was a source of Hindu slaves for the Muslim world... India was also a source of slaves, for example with girls taken to Afghanistan and the Middle East and, from the mid-seventeenth century, forced labour moved to plantations in the Dutch-ruled coastlands of Sri Lanka."

"One Chinese reported that the people of Melaka "say that it is better to have slaves than to have land, because slaves are a protection to their masters""

"…the Kremlin leader may have convinced himself that the use of North Korean slave labor is one of the best ways he can defend [the Russian Far East] from the neo-imperialism of China whose government also is quite prepared to make use of this modern form of slavery."

"Similarly, the Malay population of the coastal low- lands of Malaya, Sumatra, and Borneo gradually absorbed animist hill peoples during the five centuries before 1900, by a mixture of raiding, tribute, and purchase, especially of children... . Around 1500 Java was the largest single exporter of slaves, perhaps as a result of the divisive wars of Islamization. Through the still Hindu ports of Sunda Kelapa and Balambangan, Java supplied much of the urban working class of the Malay cities. Islamization created a major change in the nature of slave trading, since the shari'a law forbade the sale or enslavement of fellow Muslims. Once Islam completed its conquest of Java in the sixteenth century, that island ceased to export its people. The major Muslim cities were thenceforth supplied with slaves from beyond the frontier of Islam. Aceh obtained its servile labour from Nias, southern India, and Arakan; Banten and Makassar from the Moluccas and Lesser Sunda Islands; Patani from Cambodia, Champa, and Borneo. Certain small sultanates, notably Sulu, Buton, and Tidore, began to make a profitable business of raiding for slaves in eastern Indonesia or the Philippines and marketing the human victims to the wealthy cities-or to the expanding seventeenth-century pepper estates of southern Borneo."