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In the sixteenth and seventeenth centuries the merchants of Julfa, a town on the trade routes linking the Mediterranean with Iran, developed an extensive international trade network reaching from the Atlantic coast of Europe to the Indian Ocean. Part 1 of the dissertation traces the history of Julfa and examines the factors contributing to the Armenians' success - among them the significant growth of Iranian raw silk exports to Europe; the stimulus to East-West trade given by the influx of American silver to Europe and the consequent imbalance in the value of bullion between Europe, the Middle East and South Asia; the forced resettlement of the Julfans in Isfahan and the formation of a close economic relationship with the Safavi court. Part 2 concentrates on social and economic organisation, examining the structure of the Armenian patriarchal household and its commercial operation as family firm, and the community and its provision of the institutions that upheld commercial law and the merchants' system of values and standards of behaviour. The discussion in Chapters 4 and 5 of partnership and agency and the credit system operated by the Julfans is based on research into surviving contracts and credit instruments. These documents also provide the material for Part 3. The Julfan mercantile documents are a unique record of the commercial world of an Asian trading community in the sixteenth to eighteenth centuries. They also present numerous technical difficulties, which are discussed through the presentation of examples of documents in the original, with translation, notes and a glossary. The history of the Julfa merchants affords a rare opportunity for close examination of the organisation and techniques of trade in Asia and provides a basis for comparison with other Asian merchants.

Cette thèse porte sur la formation du clergé indigène dans un séminaire français (le Collège général des Missions Étrangères de Paris) à Penang (Malaisie), entre 1808 et 1968. Elle étudie l’histoire et tous les aspects de la vie d’une institution missionnaire : spiritualité et liturgie, études générales et théologiques, hygiène, repas et santé, travaux manuels, revenus. Elle s’intéresse aux membres de cette communauté, professeurs français et élèves venant d’une dizaine de pays d’Asie. L’observation d’une périodicité moyenne (160 ans) permet de suivre des évolutions et des transformations : centralisation romaine et politique étrangère de l’Église, colonisation et décolonisation de l’Asie, conséquences du Concile de Vatican II. Mais le principal objectif est d’étudier un système complexe de représentations. Le Collège général de Penang vise à transmettre une culture européenne, à reproduire un modèle de prêtre idéalisé, l’homo apostolicus, capable d’aller jusqu’au sacrifice de sa vie par le martyre. La thèse cherche à répondre à de nombreuses questions : comment des missionnaires européens perçoivent-ils l’Asie, que révèlent leurs aperceptions de l’indigène sur eux-mêmes, quelle place les missionnaires français, issus de la culture du catholicisme classique, accordent-ils au clergé autochtone, quelles furent les moyens, l’efficacité et la pérennité de cette entreprise éducative ? / This PhD is about the education of asian native clergy in a french catholic seminary, (General College) in Penang (Malaysia), between 1808 and 1968. It deals with the history and many aspects of every day life in an institution led by missionaries : spiritual matters, liturgy, general and theological studies, hygiene, food, health, manual work, finances. It as taken an interest in studying the members of this community, french teachers and their pupils coming from twelve different countries of Asia. This quite long period (160 years) offers the opportunity to observe the evolution of political and cultural events, especially those connected with the Holy See’s foreign policy, the colonization of Asia, Vatican II’s consequences. But the major aim is consisting in the understanding of a system of cultural representations. The General College intends to transmit the european civilization, and also to produce, within native asian seminarists, an ideal-priest, the homo academicus, able to die a martyr to the Catholic Church, if necessary. Many questions are asked : how did french missionaries look at the native clergy they educated, and what does it reavels, wich rank do those newly converted priests deserved in the Church, how did the french teachers proceeded to achieve their purposes and were they successful ?

Cette recherche vise à éclairer le phénomène, dans l’art contemporain, de la création d'« espaces méditatifs » destinés à induire un certain état d’esprit fait d’intériorisation paisible. Nous l’étudions chez des artistes dont la plupart sont inspirés par la pensée extrême-orientale. Il s'agit des Coréens Kim Ho-deuk, Kim Kichul, Kimsooja, Kim Sung-bae, Yee Sookyung, des Japonais Miyanaga Aiko et Yamamoto Motoi, de l'Allemand Wolfgang Laib et de la Française Tania Mouraud. L'espace méditatif est réalisé au moyen de l’élaboration de divers genres d’environnements sensoriels, souvent poly-sensoriels, qui incitent le spectateur à s’y plonger et le conduisent ainsi à une certaine méditation. Dans la création de cet espace particulier, ce qui est essentiel, ce n’est pas seulement l’idée et le concept de l’artiste, mais aussi le soin qu’il met à réaliser son oeuvre. Soin dans la manipulation et l’exécution, recourant tantôt à des techniques artisanales traditionnelles, tantôt à d’autres, complètement inédites. Toujours l’attention est première : on la voit dans leurs actes lents, répétitifs, ascétiques, qui ressemblent même parfois à un rite. Ils ouvrent à une autre dimension de l’art, que l’on peut qualifier de spirituelle. On passe ainsi de la réflexion à la méditation, et parfois on rejoindra l’artiste dans l’intuition d’où est née l’oeuvre. Des questions fondamentales sont ainsi soulevées, sur la vie, la mort, le temps. Églises et temples sont aujourd'hui moins fréquentés, mais beaucoup cherchent une sorte d’espace ouvert « vers le haut », ou « vers le profond », un « espace méditatif ». Trouveront-ils cet espace à la galerie ou au musée ? / This study attempts to shed some light on the creation of what might be called “meditative spaces” in Contemporary Art, spaces which seem to engender a special state of mind induced by peaceful interiorization. Most of the artists we study are inspired by Far Eastern thought: Kim Ho-deuk, Kim Kichul, Kimsooja, Kim Sung-bae, Yee Sookyung from Korea, Miyanaga Aiko and Yamamoto Motoi from Japan, Wolfgang Laib from Germany, and Tania Mouraud, from France. This meditative space is created by the elaboration of different kinds of sensory environments, often poly-sensory ones, which incite the spectator to immerse themself, leading them thereby to some kind of meditation. What matters here is not only the artist’s idea or concept, but also the care the artist takes to create their work. Care in the creation and performance which, sometimes, uses traditional craft techniques, sometimes wholly different, very original ones. The quality of attention always comes first: it can be seen in their way of proceeding, using slow, repetitive, ascetic movements, which sometimes even look like a ritual. Thus they open Art to a new dimension that could well be called spiritual. From reflection one slowly moves to meditation, and perhaps even—when the spectator joins the artist in his/her intuition—to the very source which gave birth to the work. Fundamental questions are thereby raised, about Life, Death, and Time. Churches and temples are less and less attended today, but many people still look for a kind of place, an “uplifting” open space, or an “inward” one: a meditative space. Will they be able to find it at the gallery or in the museum ?

Studies of the role of East-West trade in Soviet economic development often assume that Siberia and the Far East play an important role in trading relations, but few studies have examined the extent of that role and the relationship between trade and economic development within the region. This study addresses two interrelated questions: firstly, what is the role of Siberia and the Far East in trade with the West, and secondly, what is the role of East-West trade in Siberian development. Regional trade participation data are not available. The study therefore examines the composition of Soviet trade with the West and the industrial structure of the Siberian economy, in order to deduce the extent of regional participation in trade. Soviet exports to the West are dominated by natural resources, while imports from the West comprise machinery and equipment, manufactured goods and agricultural products. Analysis of the Siberian economy reveals a specialisation in the production and processing of natural resources. Estimates of export participation show that since the late 1970s the region has become the Soviet Union's most important source of foreign currency. Imports of Western technology are shown to play an important part in natural resource production and in the creation of Siberia's Territorial-Production Complexes. In many instances compensation agreements tie the use of imports to export production. Overall the value of Siberian exports exceeds the cost of imports of Western technology, so that the region generates a sizeable foreign currency surplus. In conclusion, a simple model of the trade and development process is presented which relates the pattern of foreign trade participation to the process of regional development. The impact of Western imports is felt mainly in the European core region where they provide additional resources to feed the population and renovate the industrial base; the impact of exports to the West is felt mainly in Siberia and the Far East where they increase demands for natural resource production. Thus, East-West trade serves to perpetuate the existing core-periphery pattern of Soviet regional development. / Arts, Faculty of / Geography, Department of / Graduate

In the last decade, scholars have recognized economic development and modernization as crucial themes in the history of the twentieth century and the ‘global Cold War.’ Yet while historians have written lucid histories of the role of the social sciences in American foreign policy in the Third World, far less is known on the Soviet Union’s ideological and material support during the same period for countries like Egypt, India, Ethiopia, Angola, or – most prominently – Afghanistan. This dissertation argues that the Soviet intervention in Afghanistan is best understood as the final and most costly of a series developmental interventions staged in that country during the latter half of the twentieth century by Afghans, Soviets, Americans, Germans and others. Cold War-era Afghanistan is best understood as a laboratory for ideas about the nation-state and the idea of a ‘national economy.’ One can best understand Afghanistan during that period less through a common but ahistorical ‘graveyard of empires’ narrative, and more in terms of the history of the social sciences, the state system in South and Central Asia, and the ideological changes in ideas about the state and the economy in 20th century economic thought. Four chapters explore this theme, looking at the history of the Soviet social sciences, developmental interventions in Afghanistan prior to 1978, a case study of Soviet advisors in eastern Afghanistan, and Soviet interventions to protect Afghan women. Making use of new materials from Soviet, German, and American archives, and dozens of interviews with former Soviet advisors, this dissertation makes a new and meaningful contribution to the historical literature on the Soviet Union, Central Asia, and international history.

This thesis examines Karen childhood transitions in a context of expansion of the cash economy, formal education and modern institutions. Since the 1960s, Thai state development has had a significant impact on the organisation of work and learning among highland populations. Today, household economies largely depend on cash income and children aspire towards an adult life in which paid work is central. Formal education is highly valued as a means to reach this goal. Children often migrate for education to better-resourced locations and access scholarships provided by national and international institutions. On the basis of 12 months of ethnographic fieldwork undertaken between October 2007 and September 2009, the thesis seeks to understand the effects of globalisation on politically and economically marginalized children in northern Thailand through the lens of changing modes of production and learning. Findings indicate that children’s migration for education reflects broad political economic inequalities among Karen households as well as between them and mainstream Thai lowland populations. International dimensions of unequal relations are revealed in local peoples’ collective negotiations with Japanese and Catholic Christian NGOs. Although socio-cultural constructs like ‘gender’, ‘generation’, and ‘ethnicity’ shape Karen childhoods, this study found that their economic and political status are more fundamental in shaping all aspects of their social lives, including their socio-cultural identities. Childhood transitions emerge as multidimensional learning processes towards mastery of ‘translocal identities’, the skill to manage identities and relationships across multiple spaces and institutions. This is a culturally valued skill evidenced when minority children tactfully negotiate differing modes of compliance, resistance, and adaptation, especially in the domains of work and education. Thus, children participate in the moulding of local versions of the modern political economy of northern Thailand.

This thesis attempts to give an account of how Whitehall planned Britain's withdrawal from extra-European commitments in the years 1959-1968, demonstrating that foreign policy development was essentially a cross-departmental process, involving a synthesis of views articulated by the Treasury, Board of Trade, Ministry of Defence, Colonial Office, Commonwealth Relations Office, as well as the Foreign Office. More specifically, the thesis is concerned with the direct effects of the interplay of different departmental policies on British retrenchment from Africa, the Middle East, and the Far East. Most accounts of how ministers and officials approached the subject of withdrawal from international commitments lack any substantive analysis of documentary evidence, a fact attributable to the 'thirty-year rule'. Many academic works also contain a reference to 'delusions of grandeur' as the main explanation as to why Whitehall guided a tentative course in extracting Britain from its remaining overseas obligations. By examining Whitehall's attempts to review future policy, usually on an inter-departmental basis, this thesis questions the commonly held assumption that an outdated imperial sentiment permeated the political establishment until economic reality, namely the devaluation of sterling in November 1967, forced Britain to confront the fragility of its position. Developing and expanding upon previous scholarship, this thesis makes a contribution to historical knowledge by providing the first sustained and unified study of how the highest echelons of Whitehall framed Britain's long-term strategic aims in the late 1950s and 1960s. This thesis is a contribution to administrative, diplomatic and military history, and provokes a number of questions. To what extent, for example, did economic considerations inform the decisions of leading policy-makers? Did a misjudgment over the strength of British 'power' lead to the pursuit of inappropriate foreign policy objectives? How was foreign policy affected by defence policy? What influence did the Treasury exert over high foreign policy? Did the influence of civil servants vary according to policy issues and the personalities involved? In what ways did the views of the departments responsible for economic matters differ from those in charge of defence policy on the priority attached to military expenditure? To what extent did the Foreign Office and Ministry of Defence disagree on matters regarding Britain's overseas commitments and possessions? In answering such questions, this thesis casts new light on how Whitehall, between 1959 and 1968, reduced the scope of Britain's international commitments, redirecting the central thrust of British foreign policy away from extra-European commitments towards Europe.

The art of reading and its application to knowledge acquisition and innovation by elites have been largely neglected by historians of print culture and reading in late imperial China (1368-1911). Unlike most studies, which are concerned more with the implied reader and individual reading experience, the present study assumes that the actual reader and the social, cultural and epistemic dimensions of reading practices are the central issues of a history of reading in China. That is, while the art of reading was internalized by the individual, his learning and application of it had social, cultural and epistemic features. At a time when secular reading practices in Renaissance England were informed by Erasmian principles, Ming literati, regardless of their different philosophical stances, were being trained in an art of reading proposed by Zhu Xi (1130-1200), whose Neo-Confucian philosophy had been esteemed as orthodox since the fourteenth century. Transformations and challenges in interpreting and applying his art did not hinder its general reception among elite readers. Its common employment determined the practitioner’s epistemic frame and manner of knowledge innovation. My dissertation consists of five chapters bracketed with an introduction and conclusion. Chapter One discusses Zhu’s theory of reading and the implied pattern of acquiring and innovating knowledge, based on a careful reading of his writings and conversations. Chapter Two describes the transmission of Zhu’s theory from the thirteenth to the seventeenth centuries. During its transmission, Zhu’s art was reedited, rephrased, and even readapted by both government agencies and individual authors with different intentions and agendas. Chapter Three focuses on the reception of Zhu’s theory of reading by 1500 and argues that the moral end of reading eventually triumphed over the intellectual one in early Ming Confucian philosophy. Chapter Four explores the affinity of Ming philosophers of mind with Zhu’s theory in their reading concepts and practices from 1500 to the mid-seventeenth century. Despite their attempts to separate themselves intellectually from the Song tradition, Ming philosophers of mind followed Zhu’s rules for reading in their intellectual practices. Chapter Five outlines the reading habits and knowledge landscape based on a statistical survey of extant Ming imprints. Despite some deviations, the Ming reading habits and knowledge framework largely accorded with Zhu’s theory and its Ming adaptations. The continuity of reading habits from Zhu’s time to the seventeenth century, I conclude, inspires us to rethink the Ming apostasy from the Song tradition. The particularity of scholarly knowledge acquisition and innovation in Ming-Qing China by the eighteenth century was not invented by Ming-Qing scholars but anticipated by Zhu through his theory of reading. With respect to late imperial China, the history of reading, together with the history of knowledge, is yet to be fruitfully explored. With this dissertation, I hope to be able to make a contribution to the understanding of the East Asian orthodox habit of reading as represented by Zhu’s admirers. By placing my investigation in the context of the history of knowledge, I also hope to contribute to the understanding of the relationship of reading to the way that knowledge evolved in traditional China. Intellectual historians tended to consider the Ming Confucian tradition as having broken off from the Cheng-Zhu tradition, but at least in reading habits and practices Ming elite readers perpetuated Zhu’s theory of reading and the knowledge framework it implied.

The Tuoba's success in the making of the Northern Wei as a conquest dynasty in fifth century northern China will be argued in this thesis as a result of their ability to cross between the traditions and practices of the Chinese sphere and those of the Eurasian steppe, through the construction of a "dual presence" in the Pingcheng period (398-494 CE). A negotiation of material culture in this formative phase of state-building allowed for new notions of kingship, dynastic identity, and representations of daily life to be (re)created. This was manifested separately through the application of mountain-side stone sculptures, tomb repertoires, as well as the conception of Pingcheng as a capital city. The material cultural expressions explored in this thesis reflect significant changes in the socio-cultural atmosphere at this point in history. In effect, these ritual, funerary, and commemorative discourses wove together to create new notions of "Chineseness" in fifth century northern China. In the following discussion, we will come to recognize the Tuoba’s maintenance of a "dual presence", not only as "Son of Heaven" to the conquered subjects, but also carrying over practices that befit a Khagan in the Central Asian tradition, as an act of ingenuity.