How can local experiences and the social transformation generated by modernity help to enrich our understanding of the international? What might a version of the much-discussed "non-Western International Relations (IR)" look like? What continuities and discontinuities from the Philippine experience in particular can be useful for understanding other post-colonial polities? The Philippines makes a fascinating case study of a medium-sized, developing, post-colonial, multi-ethnic and multi-cultural state in Southeast Asia. Cruz, Adiong and their contributors map horizons of non-Western approaches in Philippine experiences of IR, rooted in the Global South, and in local customs and practice. Examining both theory and praxis, they explore issues as diverse as pre-colonial history, diplomacy, religion, agrarian reform and the Philippines’ relationship with key regions in the Global South. The book will appeal to researchers interested in Southeast Asian Studies and alternative perspectives on IR.

A unique survey of each country in the region. It includes an extensive collection of facts, statistics, analysis and directory information in one accessible volume.

The book is a precious reference book for development economics or the political economy of development in Asia or anywhere else. Unlike other books, first, it deals with all the East Asian countries, including Japan and other Asian countries. Second, it offers some empirical research findings based on surveys conducted by the author's group. Research on developing countries has been limited by individual scholars' observations, particularly about the value-related issues like politics or religions. Thirdly, the book digs into the nation-building problems which are often neglected by economists. It bridges the politics, sociology and economics in East Asian countries and is an important reference book for graduate students.

This book provides a comparative picture of the restructuring experiences of five Asian economies: South Korea, Singapore, Indonesia, Thailand and India. In the case of Indonesia and Thailand, the focus is on short-run structural adjustment measures, and in the case of South Korea and Singapore, the emphasis is on longer term industrial, trade, labour and financial sector policies. The chapter on India views the country's economic development in the light of the above analysis. The political economy of the policy-making process is examined in each case.

Over the last few decades historians and other scholars have succeeded in identifying diverse patterns of connection linking religious communities across Asia and beyond. Yet despite the fruits of this specialist research, scholars in the subfields of Islamic and Buddhist studies have rarely engaged with each other to share investigative approaches and methods of interpretation. This volume was conceived to open up new spaces of creative interaction between scholars in both fields that will increase our understanding of the circulation and localization of religious texts, institutional models, ritual practices, and literary specialists. The book’s approach is to scrutinize one major dimension of the history of religion in Southern Asia: religious orders. “Orders” (here referring to Sufi ṭarīqas and Buddhist monastic and other ritual lineages) established means by which far-flung local communities could come to be recognized and engaged as part of a broader world of co-religionists, while presenting their particular religious traditions and their human representatives as attractive and authoritative to potential new communities of devotees. Contributors to the volume direct their attention toward analogous developments mutually illuminating for both fields of study. Some explain how certain orders took shape in Southern Asia over the course of the nineteenth century, contextualizing these institutional developments in relation to local and transregional political formations, shifting literary and ritual preferences, and trade connections. Others show how the circulation of people, ideas, texts, objects, and practices across Southern Asia, a region in which both Buddhism and Islam have a long and substantial presence, brought diverse currents of internal reform and notions of ritual and lineage purity to the region. All chapters draw readers’ attention to the fact that networked persons were not always strongly institutionalized and often moved through Southern Asia and developed local bases without the oversight of complex corporate organizations. Buddhist and Islamic Orders in Southern Asia brings cutting-edge research to bear on conversations about how “orders” have functioned within these two traditions to expand and sustain transregional religious networks. It will help to develop a better understanding of the complex roles played by religious networks in the history of Southern Asia.