Since this year marks the centenary of Gandhi's birth, there will be many appraisements of him. It therefore seems fitting to look at his work as a whole, and not consider him simply as a politician.

There is a Malay saying, ‘From the endless past to the endless future,’ and most of us will have our own memories of a timeless Asia: a shepherd boy calling to his flock, grain winnowed in the wind, women drawing water at the well, fishing craft returning on the evening tide, the boom of the temple gong. This is the ‘Unchanging East’ which provides the principal Western stereotype of Asia.

Studies on the origins of Hindu–Muslim riots in nineteenth-century India have rightly stressed the distinction between what Professor Norman Brown calls ‘the precipitating causes’ of conflict and the deepseated religio-cultural differences that have long kept these two communities apart. As Norman Brown says, the precipitating cause ‘might be a quarrel over ownership of a parcel of land and the right to erect a religious building on it, or the playing of music by a Hindu wedding procession as it passed a mosque where such a noise constituted sacrilege, or exaction of exorbitant rent or interest by a landlord or moneylender of one religious persuasion from a tenant or debtor of the other, or sacrifice of a cow by Muslims, or the clash of crowds when a Hindu and a Muslim festival coincided’.

The Allied victory in 1945 ensured that a greater degree of freedom was guaranteed to individual Japanese by law. Since the end of the Occupation Japanese intellectuals, alert to any moves that they considered an infringement of the postwar constitution, have acted as watchdogs for the whole community. Ienaga Saburo, historian and political ideologist, is one such intellectual.

This account of the Burmese Rebellion of 1930–1931, and the role of its leader, Saya San, emphasizes the importance of traditional elements in what is commonly regarded as a nationalist uprising. The apparently nationalistic symbols of the Rebellion had magical and protective functions that were not appreciated by the British at the time of the Rebellion. The importance of nationalism in Burma in the 1930s has been overestimated, while the strength and continuity of traditional appeals has been incompletely understood. A comparison of the tactics of U Ottama, a cosmopolitan revolutionary, with the less modern but more successful efforts of Saya San, suggests that the rural Burmese of 1930 were more responsive to symbolic appeals than to programmatic designs for reform. The Western-educated elite of Burma were at first surprised and perhaps embarrassed by the primitive uprising in the countryside, but they eventually embraced the Rebellion and its symbols. Thus the Saya San Rebellion was a key stage in the transition of Burmese nationalism; to the urban elite, it vividly demonstrated the survival of traditional values in the countryside, while proving that a peasant uprising could achieve only temporary success without specific and negotiable aims, which required modern political skills.

The decade preceding the Second World War was a crucial period in the history of the Indian nationalist movement. It was at this time that the leadership of Gandhi and the ‘Old Guard’—Congress veterans who, with few exceptions, were annually re-elected to the party's Working Committee—faced its most serious challenge for control of the Congress Party. The outcome of this internal party struggle determined the nature and scope of the independence movement throughout the war years and until the attainment of freedom in 1947. It also determined the political complexion of the party that was to guide the Republic of India through the early, and critical, formative years of its existence.

The Gandhi the world knows was the Mahatma, the ‘great soul’ who led India's drive for independence from British domination, the prophet of non-violent revolution, and the practitioner of civil disobedience. The Gandhi the world does not know was the spindling lad from Kathiawad, so determined to see England that he defied his sub-caste's chief and cheerfully accepted outcasteing as the price of making the polluting voyage to an impure land. The Gandhi the world has forgotten was the shy young lawyer who sang ‘God save our gracious Queen’ as fervently as any other subject of Her Majesty Queen Victoria—even after suffering the bitterest insults and beatings in South Africa because of his brown skin and his loyalty to his Indian heritage. Mahatmas are made, not born, and the making of this Mahatma was a long and often painful process. We can add to our understanding of that process by piecing together hundreds of bits of information about the first eighteen years of Gandhi's life—information from his own writings and from the Indian environment which shaped his evolution from infancy to young manhood.

‘It is one thing to divide a country on a map’, writes Lieutenant-General Duong Van Minh, Commander-in-Chief and destroyer of the late President Ngo Dinh Diem (and Head of State for a time in succession to him), ‘but it is not so easy to divide a people—to sever bonds of family, culture, and history. The Vietnamese people are one; they cannot be separated into northerners or southerners’.

Whereas reformers (occasionally with intent to mislead, often because they are themselves misled) tend to describe their work as if it were a concerted, directed whole worked out with a minimal difference of attitude and opinion, historians often gravitate to the glaring points of conflict in studying the development of a reform act. From these it is easy and interesting to paint a colourful picture. One might (rather inaccurately) describe the evolution of the Montagu-Chelmsford reforms as the product of a process of conflict between the ambitious, radical, eccentric, ego-centric, Jewish, Secretary of State for India, Montagu and the Edwardian, unambitious, conscientious, self-effacing Viceroy, Chelmsford. Similarly, there is some temptation to view the growth of these reforms as the outcome of a battle between the forces of light (Montagu and Chelmsford) and the forces of darkness (the provincial governors).

This paper describes certain features of the economy in an extreme mountain environment where two contrasted forms of traditional political organization have survived into the twentieth century. It attempts to show that these forms of organization not only have had implications for the agricultural economy in the past, but are now influencing economic behaviour in the face of new situations and opportunities.

The years 1916–17 were something of a turning-point in the development of Vietnamese nationalism. In Cochinchina an abortive attack on Saigon central prison in February 1916 was followed by a great many arrests and the virtual destruction, for the time being, of the network of secret societies which had grown up in many of the colony's provinces during the previous decade. Many members of such societies were brought before special military tribunals (justified by the fact that France was at war in Europe) and sentenced to death, exile, or long terms of imprisonment. In Annam another abortive plot, probably quite separate, was hatched at Huê in May 1916, involving the kidnapping of the boy-emperor Duy-Tân; but he was found by the French two years later, before a projected rising in the provinces of Quang-Nam and Quang-Ngai could get under way. The leader of the plot, Trân Cao Vân, was executed along with three others, and the deposed emperor was exiled to the island of Réunion.2 These events in Cochinchina and Annam brought to a halt, for a time at least, the activities of secret nationalist groups which, drawing their initial inspiration from Japan, had been increasing in strength since about 1905. In Tongking there were also secret associations, mostly acknowledging the leadership of Phan Bôi Châu who was then in exile at Canton, and strongly influenced by the revolutionary methods of Sun Yat-sen. But there also, their last important operation for several years occurred in September 1917, when Luong Ngoc Quyên escaped from prison at Thai-Nguyen and was able to control the town for a week, before being driven out and committing suicide.3 Phan Bôi Châu himself was arrested by the Chinese the following year.

Centenary celebrations of the birth of any prominent man attract assessments of his character, career and influence. Nothing could be more understandable, particularly in the case of M. K. Gandhi, who was by common consent one of the greatest leaders Asia has produced in an era of colonial nationalisms and decolonization, who in his own life time was called a saint and a machiavellian politician, and who has become in independent India both a national myth and an embarrassment. Accounts of the importance of Gandhi in modern India tend to fall into two main categories. There are those who dismiss him, often regretfully, as an idealist whose Utopian plans for a democracy of village commonwealths and a non-violent society have collapsed in the face of economic and political necessity and the machinations of unscrupulous politicians. In the words of Jayaprakash Narayan, ‘If you consider the political ideologies attaining in India today, you would find that somehow one who is called the Father of the Nation is completely missing from all of them’. Such pessimism assesses Gandhi as if he had been solely a dispenser of blue-prints for a brave new world, and fails to see him as a dynamic leader whose greatest influence flowed from the type of movement he led and the techniques he used, rather than from the peculiarly personal ideals he held. On the other hand, there are those who hail him as the Father of India and try to draw direct causal connexions between his ideals and many of the major changes which have occurred in India since 1947, particularly the official abolition of Untouchability and the institution of panchayat raj. But this is the perspective of the biographer. It underrates the complexities of politics and society and their interaction, and turns a blind eye to the innumerable cross currents which make up the main stream of Indian social and political activity.

This review of one hundred years of Education in Ceylon recounts the progress of Education in the island since 1869, when the Department of Public Instruction (which later became the Department of Education) was first created 73 years after Britain's first firm entry into Ceylon.

Between 1920 and his death in 1948 Gandhi was the dominant personality in Indian affairs and the most admired of the great world figures of the time. Twenty years later it is customary, and justified, to lament that in India, at least, little is now apparent of the enormous impression he created. His eclipse is of course due in large part to Nehru, but it is possible to assign more general causes.

In contrast to India, where communal affrays were ordinary incidents of life, there was little inter-communal hostility in Ceylon throughout British rule. The clash between the Sinhalese and the Muslims that occurred in May–June 1915 was the major exception to this general trend of peace and tranquillity2. Not only did the disturbance take the Ceylon government by surprise, it placed the Colonial Office in a quandary. In this paper it is proposed to examine the reactions of the Ceylon government and the Colonial Office to what was an unprecedented disturbance in the ‘senior colony of the new empire’3.

The historian who compares the disintegration of political societies like the Dual Monarchy of Austria and Hungary with the emergence of political societies like India is immediately struck by the different meanings which nationalism can assume in different contexts. The historian who carries out such a comparison would be justified in drawing the conclusion that nationalism in Europe in the nineteenth century was quite different from nationalism in India in the twentieth century. In the former instance, nationalism led to the breakdown of societies which embraced diverse ethnic, cultural and linguistic groups into relatively homogeneous communities; in the latter instance, it ostensibly led to the fusion of peoples who spoke different languages, who belonged to different cultures, and who subscribed to different traditions, into a single nation. The nationalists of Europe pointed with pride to the close ties of language, culture and race which held together the new States of Europe; the nationalists of India, however, pointed with equal pride to their achievement in forging peoples who were racially distinct from each other, and who subscribed to distinct historical traditions, into a single political community.

The Crimean War (1854—56), as its name suggests, was fought mainly on and around a peninsula jutting out from the northern shores of the Black Sea. Names such as the Alma River, Balaclava, and Inkerman are generally conjured up at the mention of this costly conflict. Strategic planning and operations on both sides, however, were not confined to the Crimea and the Caucasus. Far from Sebastopol, hostilities between Russia and the allied powers of Britain and France erupted in the seas of Japan and Okhotsk, and in the North Pacific Ocean. Accorded relatively little attention at the time, almost forgotten today, this Far Eastern1 theatre of the war offers insights into the growing role of Europe in East Asia. Whereas in the Crimea, the Allies achieved a victory of sorts while making immense human sacrifices, in the Far East they failed in many of their objectives but without incurring a great loss of life. The tragi-comic nature of tactical operations in the Far East should not obscure the war's broader implications: (1) the advance of Russia into the Amur River basin and Maritime Provinces then part of the Chinese Empire; (2) the intensification of British anxieties regarding Russian penetration into Manchuria and Korea; (3) the growing role of Japan in international relations; and (4) the progress of cartographical knowledge through surveys conducted in response to the demands of war.