Diasporic Chinese Ventures: The Life and Work of Wang Gungwu (Chinese Worlds)
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This collection of essays by and about Wang Gungwu brings together some of Wang's most recent and representative writing about the ethnic Chinese outside China giving the reader a deeper understanding of his views on migration, identity, nationalism and culture, all key issues in modern Asia's transformation. The book collects interviews, speeches and essays that illustrate the development and direction of Wang's scholarship on ethnic and diasporic Chinese.
TONG 4 Wang Gungwu on the Nantah incident: an interview 31 YUAN YAOQING ET AL. 5 Wang Gungwu in Australia 43 STEPHEN FITZGERALD 6 The problems with (Chinese) diaspora: an interview with Wang Gungwu LAURENT MALVEZIN vii 49 CONTENTS PART II Reﬂections: Section 1. Cultural concerns 7 Confucius the Sage 61 63 WANG GUNGWU 8 Local and national: a dialogue between tradition and modernity 66 WANG GUNGWU 9 Reﬂections on networks and structures in Asia 74 WANG GUNGWU 10 Chinese
a North Asian, a “European” Asian, a scholar whose cultures deﬁed the gaps. Crawford understood the point even if few others did. But for Wang Gungwu also, there was a logic to Australia. If he had to follow the professional opportunity outside Malaysia, then it needed to be the right place, for his psyche as well as his profession. For the former, Australia was in his region, and just starting to recognize that. It was remote, but not like Europe or North America. Singapore to Sydney is in fact
think of themselves as “Asians” as opposed to Europeans only during the past century, notably when they rejected the term “Orientals” as being as derogatory as the term “natives”. The question is really whether the scholars in each country inside Asia studied neighbouring countries and peoples seriously, and how that was done. There has been little attention to compare such earlier work with the “Asian Studies” we now know. Anthony Reid’s recent attempt to make comparisons provides a history of
Given this unique history, it was understandable for Western Europe to see all of Asia as having never been secularized. Deﬁned in the narrow terms of the Church–State relationship, that judgement is correct. But it ignores the fact that “the secular”, more broadly construed, is not conﬁned to the West. It has wider reference points in faiths that are primarily about this world, i.e. about everything that is not sacred. The idea of what is secular was strictly conﬁned in Muslim polities, but it
After all, I recently called the two volumes of essays which Wang Ling-chi and I edited, The Chinese Diaspora.3 I had to do some heart-searching about that. I have long advocated that the Chinese overseas be studied in the context of their respective national environments, and taken out of a dominant China reference point. It is necessary that each Chinese community overseas be open to comparative study, both among themselves and together with other migrant communities. Our two volumes stressed