Journal of World History, vol. 24, no. 1 (2013)


Indian Spices and Roman “Magic” in Imperial and Late Antique Indomediterranea
Elizabeth Ann Pollard, 1

As Roman-Indian trade adjusted in Late Antiquity from its height in the first and second centuries C.E., Indian trade goods became associated with magic as real connections between Rome and their Indian point of origin faded. This article explores trade relations among Rome, India, and Meroitic Kush; literary evidence of magical amulets and spells, which imbue with magical powers substances that were available in the Mediterranean only through long-distance trade; and the Roman-Indian slave trade. Previous scholarship has emphasized the Persian and Egyptian influences on Greco-Roman magic; this article, however, demonstrates the Indian influence on magical concepts at Rome and the disconnect between long-distance economic exchange and popular ideas about goods traded.

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Pacific Science, vol. 67, no. 3 (2013): Human Dimensions of Small-Scale and Traditional Fisheries in the Asia-Pacific Region

Guest editors: John N. Kittinger and Edward W. Glazier
Pac Sci 67.3 cover
Human Dimensions of Small-Scale and Traditional Fisheries in the Asia-Pacific Region
John N. Kittinger, 315

Abstract: The Asia-Pacific region is home to a diversity of coastal cultures that are highly reliant on the ocean and its resources for sustenance, livelihoods, and cultural continuity. Small-scale fisheries account for most of the livelihoods associated with fisheries, produce about as much fish as industrialized fisheries, and contribute substantially to the economies of countries and territories in the Asia-Pacific region. Yet these resource systems and their human communities face numerous local and global threats, and social vulnerability to these pressures places at risk the livelihoods, food security, well-being, and traditional lifestyles of coastal communities and cultures of the Asia-Pacific region. This article and special issue provide an overview of the challenges and opportunities for small-scale and traditional fisheries and the role of human dimensions research in the sustainable governance of these resource systems. It is increasingly clear that sufficient understanding of the social, economic, and cultural aspects of these linked social-ecological systems is critical in determining pathways toward sustainability.

Editorial: The Pacific Science Association and Human Dimensions Research in the Asia-Pacific Region
Nancy Davis Lewis, 327

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Review of Japanese Culture and Society, vol. 24 (2012)

Distributed for Jōsai International Center for the Promotion of Art and Science, Jōsai University

Beyond Tenshin:
Okakura Kakuzo’s Multiple Legacies

to Kyoko Iriye Selden (1936-2013)


Noriko Murai, Yukio Lippit, xi


1 Okakura Kakuzō: A Reintroduction
Noriko Murai, Yukio Lippit, 1

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Oceanic Linguistics, vol. 52, no. 1 (2013)


The Encoding of Manner Predications and Resultatives in Oceanic: A Typological and Historical Overview
Annemarie Verkerk, Benedicte Haraldstad Frostad, 1

This paper is concerned with the encoding of resultatives and manner predications in Oceanic languages. Our point of departure is a typological overview of the encoding strategies and their geographical distribution, and we investigate their historical traits by the use of phylogenetic comparative methods. A full theory of the historical pathways is not always accessible for all the attested encoding strategies, given the data available for this study. However, tentative theories about the development and origin of the attested strategies are given. One of the most frequent strategy types used to encode both manner predications and resultatives has been given special emphasis. This is a construction in which a reflex form of the Proto-Oceanic causative *pa-/*paka- modifies the second verb in serial verb constructions.

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Philosophy East and West, vol. 63, no. 2 (2013)


The “Mandate of Heaven”: Mencius and the Divine Command Theory of Political Legitimacy
A. T. Nuyen, 113

Commentators have recently turned their attention to the Confucian notion of the mandate of heaven. The question is: Is the ruler legitimate because Heaven says so, or does Heaven say so because he is qualified as a legitimate ruler (i.e., by the way he benefits the people)? The answer depends on how the notion of mandate of heaven is interpreted. In what might be called the liberal interpretation, the mandate of heaven lies in the will of the people. In what might be called the conservative reading, the mandate to rule lies in a heaven that transcends the people. To subscribe to the latter is to subscribe to what might be called the “Divine Command Theory of political legitimacy,” analogous to the Divine Command Theory of morality. By contrast, the liberal reading of “mandate of heaven” is analogous to the “moral autonomy” position. Mencius’ view on political legitimacy will be discussed in terms of the Divine Command Theory so as to permit a comparison with Kant’s account of moral judgments. It will be argued that Kant manages to avoid being impaled on either horn of the Euthyphro dilemma by grasping both horns. In the same way, Mencius’ view can be read as one that incorporates both the liberal and the conservative positions. It will be argued that such reading is more consistent with textual evidence and renders Mencius’ position more coherent.
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Winter Holiday Schedule, 2012

As part of the University of Hawai‘i’s Green Days initiative, University of Hawai‘i Press will be closed Monday, December 17, 2012, through Tuesday, January 1, 2013, with the exception of our book order department and warehouse, which will be open December 17–21. (Orders for Hawai‘i customers should be received no later than noon, December 20; all other orders should be received no later than noon, December 21.) Regular Press hours will resume on Wednesday, January 2, 2013. Mahalo for your support and happy holidays!

Journal of Korean Religions, vol. 3, no. 1 (2012): Late Chosŏn Buddhism

Editor’s Introduction
Boudewijn Walraven, 5

The past century has seen a huge imbalance in the study of Korean Buddhism. Most attention has been devoted to the early period and particularly to Buddhism in Silla, where Wŏnhyo (617–686) emerged as a towering figure whose influence reached far beyond the Korean peninsula. Koryŏ, too, received considerable attention, particularly thanks to the printing of the Tripitaka, which became the basis for the Taishō Canon that is used as a standard edition by modern buddhologists. … With the advent of the Chosŏn court in 1392, however, the gradual adoption of Neo-Confucianism as the new state’s ideology implied a drastic deterioration of the position of Buddhism, which no longer could claim to be the dominant system of belief and was severely weakened institutionally. Twentieth-century scholars of Korean Buddhism (among whom quite a few Japanese) accordingly adopted a negative perspective on Chosŏn Buddhism. … Yet, Late Chosŏn Buddhism merits more attention, at the least because of the important role it continued to play in society, perhaps not at the official, public level, but in the private lives of people of all classes.
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China Review International, vol. 17, no. 3 (2010)


James Cahill, Pictures for Use and Pleasure: Vernacular Painting in High Qing China
Reviewed by Michael G. Chang, 299

Ralph Sawyer, Ancient Chinese Warfare
Reviewed by Peter Lorge, 303

Yunnan: Periphery or Center of an International Network? (reviewing Bin Yang, Between Winds and Clouds: The Making of Yunnan [Second Century BCE to Twentieth Century CE])
Reviewed by Michael C. Brose, 305
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Journal of Korean Religions, vol. 2, no. 2 (2011): Korean Religions in Inter-Cultural Contexts

Editors’ Preface
Don Baker & Seong-nae Kim, 5

In this second issue in volume two of the Journal of Korean Religions, we continue our exploration of Korea’s complex religious culture while continuing to interrogate the meaning of “religion” in a Korean cultural context.

The five articles in this issue, dealing as they do with Confucians, Christians, Buddhists, and mudang, reflect the diversity of religious life on the peninsula. Moreover, they challenge attempts to impose a simplified definition of religion on Korea’s religious complexity, to dig unbridgeable trenches separating Korea’s various religious communities from one another, or even to distinguish between real religions and pseudo-religions in Korea. We hope this issue will stimulate further scholarly discussion of how the term “religion” has been used in a Korean context as well as of how best to represent and analyze the complex phenomena that form Korea’s religious culture.
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