The Armenian people entered the modern era with their historic lands of more than three millennia divided between two empires—the Ottoman and Persian empires. The Ottomans ruled the western and larger part, while the Persians ruled the eastern lands. Ottoman rule extended from the fourteenth century to the establishment of the Republic of Turkey in 1923. The latter inherited the historic Armenian lands as a successor state to the Ottoman Empire. The Persian Empire ruled Armenian lands in the east until the signing of the Treaty of Turkmenchai in 1828, which, in the aftermath of the Russo-Persian wars, fulfilled Russian imperial expansionist objectives into the Caucasus by replacing Persian rule. For centuries, therefore, Armenians experienced the various aspects and phases of modernization—the Enlightenment, the emergence of capitalism, urbanization, nationalism—as a subject people. They did not achieve modern statehood until 1918 as the Ottoman and Russian empires collapsed under the weight of the First World War. Modern Armenia emerged when the Republic of Armenia was established as a sovereign state in May 1918, after centuries of foreign rule but in the midst of war and the ongoing genocide by the Young Turks ruling in Constantinople (now Istanbul) against its Armenian population. The fragile Republic of Armenia could not withstand the calamitous consequences of war. Moreover, thousands of Armenian refugees generated by the genocidal policies of the Young Turk regime arrived in the republic. The new government lacked the resources necessary for a functioning economy and polity, and the unfolding military conflicts led to its demise and sovietization after the Bolsheviks consolidated power in Yerevan in 1921. The Communist regime established a dictatorial system in Soviet Armenia and across the Soviet Union, but the severest brutalities were experienced under Joseph Stalin in the 1930s, as his government forced agricultural collectivization and rapid industrialization at the expense enormous human sacrifices. Despite the political difficulties, Soviet Armenia registered successes in the areas of economy and culture in the long term. Armenians benefited from the cultural development witnessed in the 1950s and 1960s, largely as a result of Nikita Khrushchev’s reform oriented policies. By the 1970s, however, the economy had grown stagnant under Leonid Brezhnev, and his successors, Yuri Andropov and Konstantin Chernenko, in the early 1980s failed to ameliorate the conditions, while the Soviet regime experienced a political legitimacy crisis. In the meantime, nationalism had emerged as a powerful force across the Soviet Union, and calls for secession from Moscow grew louder. Mikhail Gorbachev’s experimentation with perestroika (restructuring) and glasnost (openness) could not reverse the loss of legitimacy, a situation further exacerbated in Soviet Armenia in the aftermath of the earthquake in December 1988 and the escalating military conflict in Nagorno-Karabagh. The Soviet regime collapsed in 1991, creating an opportunity for a second declaration of independence for Armenian sovereign statehood in the 20th century. Although independence from the Soviet Union energized the Armenian people and gave rise to expectations concerning their economic and political well-being in post-Soviet Armenia, the country became mired in the twin crises of recovering from the earthquake while at the same time surviving an undeclared war with Azerbaijan, the latter being supported by Turkey. The economic blockade they imposed on Armenia further exacerbated the situation. Since independence, the Republic of Armenia, under its four successive leaders—Presidents Levon Ter-Petrosyan, Robert Kocharyan, Serge Sargsyan, and Prime Minister Nikol Pashinyan—has struggled to develop its economy and infrastructure and to address the chronic problems of poverty and unemployment. The country lacks the economic and financial ingredients necessary to develop a modern, competitive productive basis for competition in global markets. Further, systemic corruption has obstructed efforts to improve the situation, while various government agencies have routinely engaged in violations of human rights. Efforts by nascent civil society to advance civil and political rights and democratization in general have been undermined by state policies, including gross violations of citizens’ rights in time of elections. The experiences gained after twenty-five years of independence pose major challenges for economic development while offering little hope for democratization. It remains to be seen whether the “velvet revolution” (March 31–May 8, 2018) led by Nikol Pashinyan can introduce fundamental changes in the Armenian political system. Former opposition activist and member of the National Assembly, Pashinyan emerged as the country’s prime minister after the “velvet revolution” forced the resignation of Serge Sargsyan on April 23, 2018.
The Maldives is one of four Muslim majority countries in South Asia. The contemporary Islamic Republic of the Maldives frames itself as a “100 percent Muslim nation.” The state religion is Islam, all 380,000 citizens are Muslims by law, and the practice of other religions is prohibited. Ever since the first Muslim exposure, probably in the 10th century, Islam has gradually evolved into a sociocultural configuration that affects most domains of archipelagic society and culture. It shapes foreign relations, informs legislation, and influences arts and architecture, as well as language and scripture. Scholarship of Islam and Islamization in the Maldives acknowledges the historical trajectories of the appropriation of Islam as well as its contemporary relevance in Maldivian identity and state politics.
From its establishment on the peninsula in 1784 to Pope Francis’s visit to beatify 124 martyrs, in 2014, 230 years later, the Catholic Church in Korea has experienced massive change as it has sought to navigate persecution, imperialism, national division, war, dictatorship, and democratization. Despite the challenges it has faced, the Korean Catholic Church has managed to transform itself from a tiny, marginalized community into a highly respected part of Korean society with millions of members. This history can be divided into four periods: the time of hope, in which some Koreans came to believe that Catholicism would bring both spiritual salvation and this-worldly knowledge (the early 16th century to 1784); the time of persecution in which Catholics on the Korean peninsula suffered and died for their faith (1784–1886); the time of imperialism (1886–1945), during which Catholics had to balance the demands of nation, state, and faith in the face of increasing Japanese control of their country; and the time of development (1945–2014) as the Catholic Church in South Korea (the Catholic Church in North Korea being essentially destroyed) became an increasingly integral and active part of Korean society.
Modern Kyrgyzstan emerged as a political entity in 1924 when the Kara-Kyrgyz Autonomous Oblast (KKAO) was established as an autonomous oblast (province) under the jurisdiction of the Russian Federation after the completion of the border delimitation in Central Asia (1924–1926). However, the oblast very soon was renamed Kyrgyz Autonomous Oblast (May 1925). The oblast was upgraded to the status of the Kyrgyz Autonomous Soviet Socialist Republic (Kyrgyz ASSR) on February 1, 1926 (also within the Russian Federation). Its status was further elevated on December 5, 1936 when the country became the Kyrgyz Soviet Socialist Republic (Kyrgyz SSR or in short Kirgizia (in Russian) and a full member of the Union of the Soviet Socialist Republics (USSR). During its early days, the new republic lacked the cohesive national economic system, strong national identity, and human resources necessary for functioning as a nation-state. Therefore, the central Soviet government in Moscow initiated huge investment and technology transfers, and recruited the tens of thousands of specialists (from teachers to engineers) it felt were necessary to move to the country in the 1920s and 1930s. The consequences of the Soviet policies were two. One was rapid economic growth between 1930s and 1960s (in fact one of the highest in the USSR), including rapid industrialization and urbanization. The other was the rapid demographic change due to the massive immigration from other parts of the Soviet Union, especially from Belorussia, the Russian Federation and Ukraine. The Kyrgyz people benefited from the cultural revolution of the 1920s and 1930s, as the literacy rate grew from 4.7 percent in 1926 to 70–80 percent in 1936 (Soviet official estimates). The Kyrgyz SSR experienced a second wave of industrialization and mass migration in the 1940s as hundreds of factories were moved to the republic from the war zone, and tens of thousands of Volga Germans and people from the Caucasus and Crimea were deported to the Kyrgyz land. However, despite massive investments and impressive economic growth between the 1950s and 1970s, the Kyrgyz SSR remained one of the poorest republics in the term of per capita in the USSR. Economic conditions in the country deteriorated in the late 1980s due to the blunders in the Gorbachev policy of perestroika. Yet, the Kyrgyz government continued to support the preservation of the Soviet Union, although small emerging opposition groups called for secession from Moscow. The Kyrgyz government declared its full independence in 1991 as the Soviet Union finally disintegrated. The country was renamed the Kyrgyz Republic (KR). Under the leadership of President Askar Akayev (1990–2005), the first democratically elected president in the history of Kyrgyzstan, the country became one of the most democratic states in the Central Asian region. It has struggled to revive its crumbling economy and infrastructure and to address its chronic problems of mass poverty and unemployment. Intransigent economic problems and systemic corruption have led to two consecutive revolutions in Kyrgyzstan (in 2005 and 2010). Yet, the country has established economic, legal, and institutional foundations for the development of a modern, competitive and productive national economy as the nation still dreams of developing Kyrgyzstan to become the “Switzerland of Central Asia.”
Hong Kong entered its modern era when it became a British overseas territory in 1841. In its early years as a Crown Colony, it suffered from corruption and racial segregation but grew rapidly as a free port that supported trade with China. It took about two decades before Hong Kong established a genuinely independent judiciary and introduced the Cadet Scheme to select and train senior officials, which dramatically improved the quality of governance. Until the Pacific War (1941–1945), the colonial government focused its attention and resources on the small expatriate community and largely left the overwhelming majority of the population, the Chinese community, to manage themselves, through voluntary organizations such as the Tung Wah Group of Hospitals. The 1940s was a watershed decade in Hong Kong’s history. The fall of Hong Kong and other European colonies to the Japanese at the start of the Pacific War shattered the myth of the superiority of white men and the invincibility of the British Empire. When the war ended the British realized that they could not restore the status quo ante. They thus put an end to racial segregation, removed the glass ceiling that prevented a Chinese person from becoming a Cadet or Administrative Officer or rising to become the Senior Member of the Legislative or the Executive Council, and looked into the possibility of introducing municipal self-government. The exploration into limited democratization ended as the second landmark event unfolded—the success of the Chinese Communist Party in taking control of China. This resulted in Hong Kong closing its borders with China on a long-term basis and the local Chinese population settling down in the colony, where it took on a direction of development distinctly different from that of mainland China. The large influx of refugees to Hong Kong in the late 1940s was transformed by a pragmatic colonial administration into a demographic bonus, as all were allowed to work freely and become part of the community. Those refugees, particularly from Shanghai, who arrived with capital, management knowhow and skills gave some industries, such as textile and shipping, a big boost. With the entrepreneurial spirit of the Chinese community unleashed and the colonial administration now devoting most of its resources to support them, Hong Kong became an industrial colony and developed increasingly strong servicing sectors. By the 1980s, local entrepreneurs had become so successful that they took over some of the well-established major British companies that had been pillars of the local economy for a century. As Hong Kong developed, it looked to the wider world—something originally necessitated by the imposition of trade embargos on China by the United States and the United Nations after the start of the Korean War in 1950—and eventually transformed itself into a global metropolis. In this process, the younger generations who grew up after the Sino-British border was closed developed a common identity that made them proud citizens of Hong Kong, and they became agents of change in reshaping how their parents’ generation felt about Hong Kong and China. The great transformation of postwar Hong Kong happened in the shadow of a dark cloud over its long-term future, which is a legacy from history. Hong Kong in fact consists of three parts: the island of Hong Kong, the tip of the Kowloon peninsula, and the New Territories, which amounts to 90 percent of the overall territory. The first two were ceded by China to Britain in perpetuity, but the New Territories was only leased in 1898 for a period of 99 years. As the three parts developed organically they could not be separated. During the Pacific War the nationalist government of China successfully secured an agreement from the British government that the future of the New Territories would be open to negotiation after the defeat of Japan. When victory came, the British recovered Hong Kong, and the Chinese government was distracted by the challenges posed by the Communist Party. After it won control of mainland China in 1949 the Communist government left Hong Kong alone, as it was a highly valuable opening for China to reach out beyond the Communist bloc during the Cold War. In 1979 the British raised the issue of the New Territories lease, as the remainder of the lease was getting too short for comfort. Formal negotiations started in 1982, and it took two years for an agreement to be reached. The British government ultimately agreed to hand over the entirety of Hong Kong as a going concern to China, which undertook to maintain the system and way of life there unchanged for fifty years. The transitional period saw controversies over democratic developments in Hong Kong, which were limited at China’s insistence. The formal handover went smoothly in 1997, and the colony became a Chinese Special Administrative Region. At first it appeared that Hong Kong enjoyed a high degree of autonomy, as promised by the Chinese government, but the scope for its autonomy was eroded gradually. The increase in interactions between the local people and the mainland Chinese, as well as the Chinese authorities’ refusal to let Hong Kong develop genuine democracy, nurtured a strong sense of Hong Kong identity, which started to transform into a kind of national identity that is different and distinct from that of China. By the mid-2010s this gave rise to a small but vocal movement that advocates independence.