While a growing scholarship has shed light on the spatial transformations of Tiananmen Square and its environs, not enough attention has been paid to the sacralization of power through symbols, rituals, and mythologies that lend enduring legitimacy to the Chinese Communist Party and the socialist revolution it led. This article examines how the official iconography of Tiananmen Square constructs the charisma of power through what I call the “military sublime.” Using the 1985 film The Big Parade as a primary example, I argue that the martyrology and pageantry of the People's Liberation Army (PLA) exemplify the dominant mode of symbolic investment of space which not only constitutes the nation as a militarized body politic but also frames the tradition of dissent associated with the Square, most notably the 1989 protest movement.

North Korean leader Kim Jong Il can be criticized for many failings, but if one of his goals has been keeping his country in the global media spotlight, he has been wildly successful. Of course, North Korea gets this international attention for all the wrong reasons: military provocations, a clandestine nuclear program, a bankrupt economy, an atrocious record on human rights, and an eccentric if not deranged leadership. Some of the accusations leveled against North Korea in the Western media and popular press may have a basis in fact, others are more questionable. But until recently, substantive knowledge of the Democratic People's Republic of Korea (DPRK) was notable mainly for its absence. Before the 1990s, little was written about the DPRK beyond official North Korean propaganda and its opposite, anti-North Korean propaganda from the South. Much of this has changed, both because of new sources of information (including material from North Korea's former communist allies), but more importantly because of the growing interest in the subject after South Korean democratization in the late 1980s and the first US-North Korean nuclear crisis of the early 1990s.

A consideration of colonial Bombay enriches the understanding of the activities and ideas of Christian missionaries and Orientalists in India and elucidates British conceptions of “the religions of India” and the production of colonialist knowledge. This article focuses on nineteenth-century Scottish missionary-Orientalists and examines how they and other Bombay-based Protestant missionaries understood the concept of religion, Christianity, and the structure, similitude and distinctiveness of “the religions” at the crucial moment when newly “discovered” religions were gaining recognition and a new vision of “world religions” was coming into being. It considers the writings on the religions and ethnographic scholarship of the Bombay Scottish missionaries, as well as their extensive and multifaceted interactions with Bombay's Hindu, Muslim, Jain, Parsi, Jewish, Roman Catholic and Andivasi communities. More specifically, it details the ways in which Bombay missionaries applied and related the concept of religion to diverse configurations of language, text, and practice that they understood as isomorphic species of the religion genus. By examining how Christian missionaries who were also Orientalists conceptualized a number of “religions” and interacted with numerous communities this article seeks to elucidate the presuppositions that shaped the ways in which Hinduism and the other “religions” of nineteenth-century Bombay were imagined.