Histories of the colonisation of Australia have recognised distinct periods or eras in the colonial relationship: ‘protection’ and ‘assimilation’. It is widely understood that, in 1973, the Whitlam Government initiated a new policy era: ‘self-determination’. Yet, the defining features of this era, as well as how, why and when it ended, are far from clear. In this collection we ask: how shall we write the history of self-determination? How should we bring together, in the one narrative, innovations in public policy and Aboriginal and Torres Strait Islander initiatives?

This book is volume two of the writings of David Sissons, who first established his academic career as a political scientist specialising in Japanese politics, and later shifted his focus to the history of Australia–Japan relations. In this volume, we reproduce his writings on Japanese politics, the Pacific War and Australian war crimes trials after the war. He was a pioneer in these fields, carrying out research across cultural and language borders, and influenced numerous researchers who followed in his footsteps.

Once upon a time, doctors across Eurasia imagined human beings in ways that strike us today as profoundly strange and alien. For over 2,000 years, they worried anxiously about fluids to which our modern doctors spare hardly a thought (such as sweat, phlegm and qi) and they obsessed over details (such as whether a person’s pores were open or closed) whose meaning and vital importance have now largely faded from memory.

Why is it that we so readily accept the boundary lines drawn around nations or around regions like ‘Asia’ as though they were natural and self-evident, when in fact they are so mutable and often so very arbitrary? What happens to people not only when the borders they seek to cross become heavily guarded, but also when new borders are drawn straight through the middle of their lives?

How can Asia deal with the triple crises—health, economic and financial—of COVID-19? This issue of East Asia Forum Quarterly focuses on Asia's response.

This Quarterly features an important strategy paper by over a dozen distinguished experts that details a compact for cooperation among Asian countries for managing the immediate impact of the crises, plan for a speedy exit from the economic damage and protect against similar catastrophes in the future.

The ‘spectre of populism’ might be an apt description for what is happening in different parts of the world, but does it apply to New Zealand? Immediately after New Zealand’s 2017 general election, populist party New Zealand First gained a pivotal role in a coalition with the Labour Party, leading some international observers to suggest it represented a populist capture of the government. The leader of New Zealand First, Winston Peters, justified his support for Labour as necessary to allow capitalism to ‘regain … its human face’.

This book provides the first grammatical description of Pondi, a severely endangered language spoken by fewer than 300 people, almost all of whom live in a single village in the East Sepik Province of Papua New Guinea. Pondi is a non-Austronesian (i.e. Papuan) language, belonging to the Ulmapo branch of the Keram family. A Sketch Grammar of Pondi includes ethnographic information, with ample discussion of language vitality and endangerment. The grammatical description begins with phonetics and phonology, before turning to major and minor word classes.

Earle Christmas Grafton Page (1880–1961) – surgeon, Country Party leader, treasurer and prime minister – was perhaps the most extraordinary visionary to hold high public office in twentieth-century Australia. Over decades, he made determined efforts to seize ‘the psychological moment’, and thereby realise his vision of a decentralised, regionalised and rationally ordered nation.

‘Art must not be concentrated in dead shrines called museums. It must be spread everywhere—on the streets, in the trams, factories, workshops, and in the workers’ homes.’
— Vladimir Mayakovsky, 1918

Bless you prison, bless you for being in my life. For there, lying upon the rotting prison straw, I came to realise that the object of life is not prosperity as we are made to believe, but the maturity of the human soul.
— Alexandr I. Solzhenitsyn, The Gulag Archipelago (1918-1956)