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Maps of the World in Early Modern Japan  

Radu Leca

Since the world in its entirety cannot be grasped through direct experience, world maps are mental constructs that serve as a radiography of a given culture’s attitudes towards its environment. Early modern Japan offers an intriguing study case for the assimilation of a variety of world map typologies in terms of pre-existing traditions of thought. Rather than topography, these maps stress topological connections between “myriad countries” and therefore embody the various mental maps of cultural agents in Japan. The maps’ materiality and embeddedness in social networks reveal connections to other areas of visual and intellectual culture of the period.

Article

Sayyid Ahmad Khan  

David Lelyveld

The lifetime of Sayyid Ahmad Khan (“Sir Syed”) (1817–1898) spans profound transformations introduced to India and the wider world by the twin forces industrial capitalism and British imperialism. Sayyid Ahmad’s intellectual responses to a changing world and his leadership in the establishment of educational institutions, voluntary associations, and a broad public sphere all played a significant role in defining what it means to be Muslim, especially in India and what would become Pakistan but also in wider cosmopolitan and global networks. The development, compromises, and contradictions of Sayyid Ahmad’s ideas and projects over time track the challenges he faced. If these efforts pointed the way to some sort of modernity, it was rooted in the Indo-Persian and Islamic formation of his early years and developed by selectively adopting bits and pieces of European ideologies, technologies, practices, and organizational arrangements. He has been claimed or condemned by advocates and opponents of a wide range of ideological and political tendencies under circumstances that he would barely have recognized in his own time: nationalism, democracy, women’s equality, and religious and literary modernism. At different points in his career one may find mysticism, scriptural literalism, and daring rationalism with respect to religious texts; charters for Muslim “separatism” and calls for Hindu-Muslim unity; demands for autonomy and political representation and opposition to it; bold critiques of British rulers; and proclamations of “loyalty” to the colonial state. A major figure in the advancement of the Urdu language, he later argued for the superiority of English, of which he himself had little, for the purposes of education and administration. Most of all, he helped establish an intellectual and institutional framework for contemporaries and future generations to debate and pursue collective goals based on religion, language, social status, or class interest.