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AbstractDuring their occupation of the Philippines from 1942 to 1945, the Japanese invaders aimed at making the archipelago become part of the so-called Greater East Asia Co- Prosperity Sphere (GEACPS,Daitōa kyōeiken)—a self-sustaining economic bloc that should act as a bulwark against Western imperialism. The underlying philosophy of the GEACPS was pan-Asianism (Han Ajia-shugi)—an ideology that propagated the liberation and unity of all Asian peoples. In the Philippines, the Japanese administrators faced various problems with the implementation of this ideology. The strong impact of four centuries under Western colonial rule had created a mindset among many Filipinos that they themselves were Westerners and not Asians. Therefore, one of the main purposes of the new Japanese rulers was to change the attitude of the Philippine population and win the Filipinos over to the concept of the GEACPS. One means to this end was the dissolution of all political parties in the Philippines and replacing them with theKapisanan sa Paglilingkod sa Bagong Pilipinas(KALIBAPI: lit., 'Association for Service to the New Philippines'). The Japanese wanted to turn this association into a mass organization with the ultimate goal to create a mass movement towards the establishment of the 'New Philippines' among the population. In this article, I will discuss how the Japanese administrators used the KALIBAPI to adopt their pan-Asianism to Philippine circumstances, but also how the organization exemplifies the ultimate failure of Japanese pan-Asianism in the Philippines.

Tansen Sen and Brian Tsui (eds.), Beyond Pan-Asianism: Connecting China and India, 1840s–1960s (India: Oxford University Press, 2021), pp. 489, ₹899. ISBN 9780190129118 (Hardcover).

Tansen Sen and Brian Tsui (Eds.), Beyond Pan-Asianism: Connecting China and India, 1840s–1960s (Oxford University Press, 2021), pp. 489, ₹433.92. ISBN: 978-0-19-012911-8 (Hardcover).

Abstract
The slogan "Asia for Asians" has been a central concept of the Greater East Asia Co-Prosperity Sphere and propagated by Japan as it imperialized parts of East Asia, Southeast Asia, South Asia, and Oceania. Without bias to the resulting historical developments and realities, Pan-Asianism is revisited through the propaganda arts and materials proliferated by the Empire of Japan towards its agenda of a unified Asia. Aided by knowledge of art history and criticism, six specifically chosen propaganda arts are analyzed using theories of image analysis drawing from the works of Guillermo (2001), Bartmański, Alexander, and Giesen (2012), and Ross (2002). Three main themes are analyzed: the image of the sphere, the collective identity of the countries in the sphere under Japan, and the meaning of co-prosperity. The themes provide an insight into the development of Pan-Asianism as propagated by the Japanese Empire in its attempt towards Pan-Asianism through the Greater East Asia Co-Prosperity Sphere.

The Meiji restoration and Japan's encounter with the West -- Saigō Takamori and the seikanron -- The foundation of the gen'yōsha -- Spies in Korea: the Ten'yūkyō -- The foundation of the Amur Society -- The Russo-Japanese war and beyond -- A starting decline: Taishō democracy -- The Kokuryūkai and the early Shōwa era (1926-1945) -- Conclusion: when Uchida falls the society follows

In the conduct of prewar Japanese foreign relations, political associations (seiji kessha) – we might also call them pressure groups – exerted considerable political influence, particularly on Japan's relations with China and other Asian nations. One of the best known of these political associations is the Kokuryūkai (the "Amur Society," also known as the "Black Dragon Society"), which was founded in 1901 and, in 1946, was banned as an ultranationalist association by the American occupation authorities. The Kokuryūkai was also identified as the center of an expansionist conspiracy to steer Japan towards war with the Western powers.In the absence of detailed studies of the Kokuryūkai, this article aims to clarify the organization's political views and activities and to demonstrate its influence on Japanese foreign relations and involvement in East Asia in the early twentieth century. Drawing on primary sources such as the association's publications and its leaders' memoranda and letters, I show that the Kokuryūkai engaged in intensive networking activities and the accumulation of social capital involving not only Japanese but also Chinese and Korean politicians and diplomats. Nevertheless, I conclude that the association's influence on the origins of the Asia-Pacific War should not be overstated, since its activities reached a climax in the late 1910s and effectively ended with the death of founder Uchida Ryōhei in 1937.

This article analyzes Japan's efforts to reach out to the Islamic world, particularly the Middle East, in the first half of the twentieth century. It pays particular attention to the hajj by Japanese Muslims from the beginning of the twentieth century to the end of the 1930s because the hajj encapsulates the changing ways in which the Japanese interacted with state and nonstate actors from the Islamic world. Existing works on Japanese-Islamic interactions before 1945 have provided detailed analyses of Japan's strategic and geopolitical interests in facilitating its interactions with Muslims. Building upon these works, this article stresses the significance of economic motives and the need to strengthen commercial ties in the cross-cultural encounters. In fact, Japan's economic motives in the Middle East were closely intertwined with its strategic motives, and the two motives supplemented each other in fostering Japan's desire to reach out to the Islamic world.

At the core of this book is a seemingly simple question: What is Asia?

the answer involves an investigation of the multifarious discursive and material constructions of Asia within the region and in the West. It reconstructs regional constellations, intersections and relations in their national, transnational and global contexts. Moving far beyond the more well-known Japanese Pan-Asianism of the first half of the twentieth century, the chapters investigate visions of Asia that have sought to provide common meanings and political projects in efforts to trace, and construct, Asia as a united and common space of interaction. By tracing the imagination of civil society actors throughout Asia, the volume leaves behind state-centered approaches to regional integration and uncovers the richness and depth of complex identities within a large and culturally heterogeneous space.

Preliminary Material -- 1 Introduction -- 2 Diverging Views Melting into One—The Perception of the Philippines in Japanese Pan-Asianist and Nationalist/Imperialist Thought, 1886–1931 -- 3 Traditionalists vs. Realists—'Exoteric' and 'Esoteric' Pan-Asianism and the Inclusion of the Philippines in an East Asian Bloc -- 4 The Occupation of the Philippines -- 5 The Filipino Perspective -- 6 Summary and Conclusion -- Bibliography -- Index.