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As Charles Armstrong notes in beginning his review essay that follows, deliberately or not North Korea has been in the headlines. Over the past two decades, and notwithstanding the publication timelines that affect our business, it has rarely been a risk for an academic author to start any piece by stating just that. While the articles that comprise this Journal of Asian Studies “mini-forum” on North Korea had already been commissioned, it will surprise no reader to learn that their framing and urgency shifted in response to recent events. As this issue goes to press, such events have included the November 2010 artillery skirmish centered on Yŏnp'yŏng Island, the choreographed revelation in the same month of Democratic People's Republic of Korea (DPRK) uranium enrichment facilities to visiting nuclear scientist Siegfried Hecker, and the March 2010 sinking of the South Korean warship Cheonan. All of these incidents—in combination with actions and inactions by South Korea, the United States, and other regional powers—arguably moved the peninsula closer to “the brink” at the end of 2010 than it had been for some time.
Over the past millennium and across the length and breadth of China and beyond, people have been burning paper replicas of the material world to send to their deceased family members, ancestors, and myriads of imaginary beings. The paper replicas, which include all types of goods and treasures, mostly old and new forms of money, is commonly referred to as the paper money custom. Studies of the paper money custom have neglected the native opposition to it, especially that of the contemporary intelligentsia, one form of which consists of news reports and human interest stories in the popular press that lampoon the practice of burning paper money. Many stories lampoon the paper money custom by showing how it burlesques traditional virtues such as filial piety. One of the interesting maneuvers in this criticism is how it employs the old and newer kinds of paper monies to shape the response of the readers.