Premodern Chinese described a great variety of the peoples they encountered as "black." The earliest and most frequent of these encounters were with their Southeast Asian neighbors, specifically the Malayans. But by the midimperial times of the seventh through seventeenth centuries C.E., exposure to peoples from Africa, chiefly slaves arriving from the area of modern Somalia, Kenya, and Tanzania, gradually displaced the original Asian "blacks" in Chinese consciousness. In The Blacks of Premodern China, Don J. Wyatt presents the previously unexamined story of the earliest Chinese encounters with this succession of peoples they have historically regarded as black. A series of maritime expeditions along the East African coastline during the early fifteenth century is by far the best known and most documented episode in the story of China's premodern interaction with African blacks. Just as their Western contemporaries had, the Chinese aboard the ships that made landfall in Africa encountered peoples whom they frequently classified as savages. Yet their perceptions of the blacks they met there differed markedly from those of earlier observers at home in that there was little choice but to regard the peoples encountered as free. The premodern saga of dealings between Chinese and blacks concludes with the arrival in China of Portuguese and Spanish traders and Italian clerics with their black slaves in tow. In Chinese writings of the time, the presence of the slaves of the Europeans becomes known only through sketchy mentions of black bondservants. Nevertheless, Wyatt argues that the story of these late premodern blacks, laboring anonymously in China under their European masters, is but a more familiar extension of the previously untold story of their ancestors who toiled in Chinese servitude perhaps in excess of a millennium earlier.

"Few thinkers have stood as squarely at both the center and the periphery of an intellectual movement as has Shao Yung (1011-1077). Ethical model and eccentric, socialite and eremite, Shao Yung is perhaps not only the greatest enigma of early Neo-Confucianism, but also one of its undisputed giants. In this impressive life-and-thought study, Don J. Wyatt painstakingly sifts through all available evidence relating to Shao Yung and his scholarship to provide a portrait that fully exposes the moral center of the man and his work. Drawing on the abundant store of letters and accounts by Shao's contemporaries and his own much-neglected poetry, Wyatt has assembled a study that intimately relates Shao's life to his thought. He challenges the assumptions of previous Western scholarship by persuasively arguing against the acceptance of works traditionally ascribed to Shao - specifically, the Kuan-wu wai-p'ien (Outer Chapters on Observing Things), the Yu-ch'iao wen-ta (Fisherman and Woodcutter Dialogue), and the cryptic quasi-autobiographical essay Wu-ming kung chuan (Biography of the Nameless Lord)." "Shao is presented as an independent thinker whose philosophical lexicon functioned according to a profound interdependence that was unique among the systems of his peers. His metaphysical concepts, which appear impervious to and beyond the scope of human influence - namely, his ching-shih (world ordering), kuan-wu (observing things), and I-Ching - derived hsien-t'ien (before Heaven) methodologies - are essentially the products of a morally reflective life. Wyatt's discoveries, therefore, refute the common assertion of Shao Yung's moral indifference. Moreover, by meticulously integrating the progress of this Neo-Confucian's thought into the course of his life, the author has produced one of the most textured and accessible works on a philosopher of the Sung era."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

In this major new history of Muslim merchants and their trade links with China, John W. Chaffee uncovers 700 years of history, from the eighth century, when Muslim communities first established themselves in southeastern China, through the fourteenth century, when trade all but ceased. These were extraordinary and tumultuous times. Under the Song and the Mongols, the Muslim diaspora in China flourished as legal and economic ties were formalized. At other times the Muslim community suffered hostility and persecution. Chaffee shows how the policies of successive dynastic regimes in China combined with geopolitical developments across maritime Asia to affect the fortunes of Muslim communities. He explores social and cultural exchanges, and how connections were maintained through faith and a common acceptance of Muslim law. This ground breaking contribution to the history of Asia, the early Islamic world, and to maritime history explores the networks that helped to shape the pre-modern world.

In South Africa-China Relations: Between Aspiration and Reality in a New Global Order, Phiwokuhle Mnyandu analyzes South Africa-China relations in the context of South Africa’s quest to reduce unemployment and transform its economy to ensure lasting social stability. Mnyandu uses trade patterns, analyses of governmental organizations and initiatives, and other socio-economic data to determine the extent to which developmental change or stasis has taken place as relations between South Africa and China have deepened. Tracing South Africa’s changing attitudes and policies towards China’s involvement, the impact of programs involving commodities trades on unemployment, and the prospective outcomes of an endogenous developmental policy, Mnyandu concludes by proposing a quadri-linear model as a tool for more comprehensive analyses of China’s relations not only with South Africa, but other African countries as well to avoid disinformation on Africa-China issues.

The "war on terror" has generated a scramble for expertise on Islamic or Asian "culture" and revived support for area studies, but it has done so at the cost of reviving the kinds of dangerous generalizations that area studies have rightly been accused of. This book provides a much-needed perspective on area studies, a perspective that is attentive to both manifestations of "traditional culture" and the new global relationships in which they are being played out. The authors shake off the shackles of the orientalist legacy but retain a close reading of local processes. They challenge the boundaries of China and question its study from different perspectives, but believe that area studies have a role to play if their geographies are studied according to certain common problems. In the case of China, the book shows the diverse array of critical but solidly grounded research approaches that can be used in studying a society. Its approach neither trivializes nor dismisses the elusive effects of culture, and it pays attention to both the state and the multiplicity of voices that challenge it.