On the morning of 30 May, freshly arrived from Wageningen, Professor Jan de Vries arrives at Leiden University. Later this day, he will be giving a lecture, to a full room, on his take on the so-called Great Divergence debate, but beforehand he has kindly agreed to an interview with Itinerario. Apart from him, present are three graduate students, the authors of this piece, and Professor Jos Gommans of Leiden University, in whose office we are, and whose grandmother's stately chair serves as the interviewee's place of honour. Over fresh cups of coffee, an amiable but wide-ranging conversation unfolds.

Professor Jan de Vries, of the University of California, Berkeley, is a respected economic historian with a long career reaching back to the 1970s. His work has taken on such diverse topics as Dutch rural economy in the Golden Age, European urbanisation and, in his widely influential book The Industrious Revolution, the developments that in his view paved the way to industrialisation in Europe. Lately his work has also taken a global turn, as he has addressed topics such as the Great Divergence and globalisation in history.

There are so many people named Jan de Vries. Helped by Wikipedia, we first thought we had somehow overlooked your early career as a motor driver! Yes, even in Berkeley there is more than one of us. If you look at the telephone book, you'll find three of us. One was even at the university [University of California, Berkeley]. He was an electrical engineer who worked in the space science laboratory which was affiliated with the university. Many years ago I had a telephone call in my office from a Dutchman who said, “Jan, I am waiting here for you.” And after a little bit he said, “you are Jan de Vries the electronicus [electronic engineer], right?” I answered “no, I am Jan de Vries the historicus [historian].” Later I met my name-sake and we still see each other periodically.

In December 2007, our Chinese and Dutch colleagues organised an international conference in Guangzhou and Macao entitled “Canton and Nagasaki Compared, 1730–1830: Dutch, Chinese, Japanese Relations.” I participated with seven Japanese colleagues. With more than twenty-five papers, the conference was a great success and participants were eager to deepen their discussions and to enlarge the scope of their inquiries. And so, stimulated by the co-editor of this special issue of Itinerario, Professor Leonard Blussé of Leiden University, I took up the responsibility of organising the follow-up conference in Japan on the same theme, but placed in a broader temporal context: “Canton and Nagasaki Compared.” Comparing the two port cities Canton in South China (nowadays called Guangzhou) and Nagasaki at the western end of the Japanese archipelago, between 1600 and 1850 would yield new historic insights and reveal new perspectives for further research. The articles presented in this issue bear the fruit of this exclusive intellectual exchange.

The articles deal with wide ranging subjects, from urban fires to the art of translation, and cover the broad period 1600–1850s. All contributors have taken the comparison of the two port cities at heart. We have grouped the thirteen contributions along four major research themes that emerged out of the conference: shipping networks and the state; managing trade flows; mediating trade; and urban and cultural life. The contributions bear witness of what I would call the four major benefits of the comparative history approach, which will be discussed further below.

In the 1660s the renowned publishing company of Jacob van Meurs in Amsterdam published three richly illustrated monographs that fundamentally changed the European perceptions of the empires of China and Japan. It all started with the publication in 1665 of the travel notes and sketches that Joan Nieuhof had made ten years earlier, while travelling in the retinue of two Dutch envoys to the Manchu court in Peking. With no less than 150 copper prints, this book aroused so much interest in travel topics—it was published in Dutch, French, German, Latin, and English—that Van Meurs did not hesitate to launch a whole series of illustrated volumes about faraway countries. To keep the China lovers happy, he published a reprint of the richly illustrated China Monumentis by the German Jesuit Athanasius Kircher. In 1668, another monumental illustrated work appeared in Dutch (and later also German, English and French editions) time about Africa written by the Amsterdam physician Olfert Dapper, and shortly afterwards, when that publication also proved to be a smashing success, Van Meurs asked for the right to publish two more works, one on Japan and one on China. That privilege was obtained on March 1669. The book on Japan, Gedenkwaerdige Gesantschappen der Oost-Indische Maetschappij aen de Kaisaren van Japan, or “Memorable embassies of the (Dutch) East India Company to the Emperors of Japan,” was compiled by Arnoldus Montanus, a learned Dutch clergyman, who according to the preface had already published fifty-three monographs. The book on China was authored by Olfert Dapper, who this time edited the travelogues of the second and third Dutch embassies to China. What made these books so interesting is that they all were based on eyewitness accounts of the interior of the widely known but little explored empires of China and Japan by servants of the Dutch East India Company (VOC). The reason why it was possible for the Dutch merchants to travel where few other westerners had gone before was that they had been sent by the directors of the company as envoys bearing tribute presents to the rulers of both realms to secure privileged trading rights.

India's production of fine luxury and craft goods for world markets was discovered and exploited by Europeans in the seventeenth and eighteenth centuries. Textile producers in Gujarat, the Coromandel Coast, and Bengal applied fine craft skills to European designs, colour codes, and textile lengths and widths. Through the intervention of the East India Companies and private traders as well as their intermediaries, brokers and local merchants, weavers, and printers produced the goods to satisfy Western markets just as they had done for Eastern and African markets in the centuries before.

Today Indian craftspeople are engaging in a new phase of production for global markets. They are using traditional techniques of the kind that attracted Western buyers in the seventeenth and eighteenth centuries: hand weaving, hand block printing, and natural dyes. Accessing the niche national and international markets needed to provide a future for these crafts is a major challenge. This article focuses on the artisans, skills and markets in one area of India—the region of Kachchh in northern Gujarat, even now considered a remote part of the new global India. It sets this within a wider context of Gujarat and the earlier and more recent history of its textile industries. Douglas Haynes's recent book, Small Town Capitalism in Western India (2012) provides a framework for the study of small-scale industry, and the article will address his subject and methods. The new sources used are a collection of oral histories of craftspeople in a range of industries. These oral histories address skills and training across generations, and how these crafts have adapted and continue to adapt to the demands of national and world markets.

Recent approaches in global history and postcolonial studies have pointed to global aspects of colonialism and suggested that the history of colonialism should not be described just as a unidirectional history of power, because the reverberations of colonialism within the metropolis were also important. If we reflect further, we might ask not only if the metropolis and the colonies were entangled, but also if different colonial contexts had connections to one another. Pursuing this in the case of missionary activities, Rebekka Habermas recently demanded that scholars connect missionary history and global history so as to examine the global entanglements of the mission. She drew attention to missionary societies’ active on a global scale. It stands to reason that missionary societies, as global actors, pursued similar politics in different regions and, therefore, different regions and contexts were thereby connected. But is it possible to show direct entanglements between individual mission contexts? Can we explain certain practices and discourses in colonial situations better if we look at other regional contexts?

In testing these questions, the case of the so-called “emigrant mission” (Auswanderermission), directed at Germans emigrants to Brazil by a sister organisation of the Protestant Rhenish Missionary Society, is instructive. Strangely, Habermas mentioned neither the Americas nor the emigrant mission when she proposed the analysis of global entanglements of the mission, as if there had been no missionary activities in the Americas. But it is exactly this kind of entanglement that seems most interesting, the entanglement between regions with apparently different histories. This paper tries to address this lacuna by asking if the history of the emigrant mission in Brazil can be linked with “normal” missionary contexts of, for example, missions directed at non-Europeans, in order to understand why certain discourses were circulating in Brazil. In this instance, the former German colony of Southwest Africa and the Indonesian islands of Sumatra and Nias serve as classical missionary examples, as the Rhenish Missionary Society was very active in these regions. In considering relations between German emigrants in Brazil, the German colony in Africa, and the German mission in a Dutch colony, one must remember that Brazil, although it figured very prominently in German colonial debates of the nineteenth century, was not a formal German colony.

The German presence in nineteenth-century South Australia is associated primarily with the immigration of Prussian Lutherans escaping religious persecution in their homeland. Their settlement in the fledgling British colony aided its early, stuttering development; in the longer term it also fitted neatly South Australia's perception of itself as a “paradise of dissent.” These Germans took their religion seriously, none more so than the Lutheran missionaries who committed themselves to bringing the Gospel to the indigenous people of the Adelaide plains and, eventually, much further afield as well. In reality, however, the story of the German contribution to the history of this British colony extended far beyond these pious Lutherans. Among those who followed in their wake, whether as settlers or travellers, were Germans of many different backgrounds, who made their way to the Antipodes for a multitude of reasons. In South Australia as much as anywhere, globalising Germany was a multi-facetted project.

The intellectual gamut of Germans in South Australia is nowhere more evident than in the realm of anthropology. The missionaries were not alone in displaying a keen interest in the Australian Aborigines. Anthropologists steeped in the empirical tradition that came to dominate the nascent discipline at the end of the nineteenth century also turned their attention to Australia. Indeed, in Germany and elsewhere, Australia occupied a special position in international discourse. The American anthropologist Lewis Henry Morgan had observed in 1880 that Australian aboriginal societies “now represent the condition of mankind in savagery better than it is elsewhere represented on the earth—a condition now rapidly passing away.”

When entering a foreign country, one usually fills out an immigration form asking for a set of personal details such as one's name, nationality, date of departure, destination, and the purpose of one's visit. In addition, one needs to answer several questions, for example, whether he has any banned substances or objects like drugs or weapons, whether he have a criminal record, and so on. Furthermore, one has to waive any rights to appeal an immigration officer's decision and finally declare and sign that all answers are true and correct.

While many assume that this familiar system is specific to the modern age, historical documents show us that this supposition is not valid. In fact, we can find a similar system in the early modern Ryukyu Kingdom, though little attention has been paid to it. To demonstrate this system, I will begin introducing a document left by a shipwrecked Chinese captain coming to Ryukyu in the late eighteenth century:

The captain Li Zhenchun states that: We received a permit for sailing from the government of Min prefecture in Fujian on December 24, 1770, loaded wood under the Nantai bridge on May 13 in the next year, sailed from Min'anzhen for Shandong on May 24, and arrived on June 24. Though we left for Fujian on December 2, after purchasing beans, on the next day, a storm broke our mast and halyards, which made it impossible for us to navigate and caused our ship to drift into Yaeyama Island in your country on the 22nd. Now we are living on board here. There is no Christian missionary, arsenic, Epicanta gorhami [, which is a terribly virulent insect including cantharis], or any other poison with us. None of us are disguised as Chinese people clothed in Chinese clothes. Also we have no weapons. If you find any violation as such, we should be tried by the national laws. There is no lie in this report.

From the beginning of the nineteenth century, remarkable developments in the realm of law were witnessed throughout the world. They expressed and paved the way for a new type of dispensation. For those parts of Asia and the Middle East with a substantial European presence, the legitimate rules, principles, and procedures for resolving disputes were progressively assimilated into systems of state-sanctioned legal pluralism. The process—at once gradual, charged, and punctuated—coincided with the initial consolidation of European imperial dominance and the emergence of Europe's modern global empires.

Though these changes in the realm of law date from the nineteenth century, the European presence there had long preceded them. This was perhaps most notable in maritime Asia. The Europeans in this region tended to cluster in their factories or in certain quarters of the towns and cities dotting the Indian Ocean rim. Notwithstanding differences between, say, a Mocha and an Aceh in size, location, and form of government, all these settlements had one quality in common: each was able to profit from the traffic conducted along the coast or across the high seas. As for the sovereign justice on offer, the dispensation that governed it in early modern times was far removed from its later analogue. This stemmed in large part from the rationale and basis for the European presence. In particular, Europeans could not dominate maritime Asia's provincial and imperial powers, especially those located inland, and the great majority of those arriving from western Europe intended to return as soon as possible; despite some involvement in racketeering and other forms of surplus extraction—famously in attempts to introduce and enforce a system of passports in maritime transport and travel—their interests were mainly commercial, oriented towards trade and shipping; the indigenous populations remained on the whole large and resilient; and many of the skills and techniques vested in livelihoods long associated with the region retained their primacy. As a result, the only realistic option for Europeans in maritime Asia was to reconcile themselves to the prevailing order. And this they did, with most of the region's fundamentals, not least in the realm of law, continuing to develop along what were essentially indigenous lines.

In the year 1819, three years after the British return of the East Indies to the Netherlands, a young man of twenty arrived to Kupang, a port on the coast of West Timor. Kupang was by no means a large place but it was the centre of Dutch colonial power over this part of Indonesia, and its administration monitored the various islands that the Netherlands laid claim to: Solor, Alor, Rote, Savu, and others. This task was made the more difficult since some of these places were also claimed by Portugal, which maintained a colonial governor in Dili, in the eastern part of Timor. The last serious conflict between the two colonial powers had occurred the previous year when the little harbour Atapupu was forcibly occupied by the Dutch resident. The tempests of the Age of Napoleon had been severely felt in Timor, whose inhabitants were located at the extremities of the colonial claims of the warring parties. Britons, Dutchmen, and Portuguese had fought or intrigued for the resources of an island that was neither the richest nor the most accessible in the island world of Southeast Asia—rather the opposite.

The name of the young man was Reint Le Bruyn. Born in Zutphen, Le Bruyn had spent his early years as a child labourer in a textile factory. Coming from relatively destitute conditions, he had nevertheless picked up some education, and in 1818 he signed up for the Nederlandsch Zendeling-Genootschap (NZG), the Dutch Missionary Society. This society, the first among about fifteen to concentrate on the East Indies, had been established in 1797 by a missionary who later worked in South Africa. It was modelled on the London Missionary Society which was founded two years earlier. Societies of this kind emerged as part of the wave of rising interest in undertaking missionary activity in non-Western societies, which, interestingly, coincided with the questioning of traditional clerical hierarchy after the outbreak of the French Revolution. Biographical sketches of Le Bruyn's life have typically pointed to his Christian devotion to explain his career choice. However, it could also have been a way for poor men of ability to engage in work that provided a degree of professional recognition that they could not have hoped for at home. Missionaries received scant preparation for their task in Rotterdam; they had little knowledge of the societies that awaited them, and they only learned any substantial Malay, the main language of communication, on arrival in the Indies. Le Bruyn successfully overcame these obstacles and had an eventful career on Timor for the next ten years, to the extent that posterity hailed him as the true pioneer of the Protestant mission in these waters.

Owing to the development of global history in recent decades, the idea of the West as the standard by which to consider economic development in other parts of the world has been abandoned.

In his studies, Kenneth Pomeranz emphasised the similarities in the living standards that existed in the core region of East Asia and Northwest Europe until the beginning of the nineteenth century. He concludes that the reasons for the great divergence between East Asia and Northwest Europe had to do with the regions' access to coal mines and the New World. His studies stimulated comparisons between East Asian countries, such as China, India, and Japan, with Northwest Europe using different economic indicators.

However, these studies do not adequately explain the reason for the “small divergence” between China and Japan after the mid-nineteenth century. There were no significant differences in the living standards or real wages in the core regions of China and Japan until late in the century. Because of the development of transportation technology during the 1800s, the location of coalmines cannot explain the difference between the two countries. Therefore, it is important to examine the institutional background for the “small divergence” between China and Japan.

In 1909, in a public lecture on German colonial politics, author and colonial activist Clara Brockmann emphasised the crucial role of female emigration to the colonies of the Kaiserreich (German empire). With special reference to German Southwest Africa, she argued:

The immigration of the German woman in our colony is much talked about and much is done for it. The aim is quite obvious: the prevention of mixed marriages, which are the mental and economic ruin of the settler, the achievement of a profitable farm business, which cannot be fully developed without the assistance of the housewife, and the establishment of German manners and mores, of German family life, which is created foremost by the presence of the woman.

Brockmann was one of many women who were committed to “the colonial cause” during the Kaiserreich. Most of these activists were organised in the Frauenbund der Deutschen Kolonialgesellschaft (Women's League of the German Colonial Society). Its central aim was to support and organise the emigration of German women to the colonies of the German Empire. This paper takes a closer look at the rhetoric and politics of the Frauenbund, its claims for the decisive role women were to play in the colonial project, its emigration scheme, organised to provide German settlers with racially “appropriate” wives, and its underlying assumption that Germanness itself was under threat in colonial space. The Kaiserreich's female colonial activists have been the object of numerous studies so far. None of these studies, however, reflects on the issue within the larger context of nineteenth-century global white mass migration or white diasporic movements as described, for instance, by Jürgen Osterhammel.

By the end of the nineteenth century and beginning of the twentieth, two islands had come to dominate global cane-sugar production. For most of the sixty-year period between 1870 and 1930, around half of the world's internationally traded crop came from Cuba and Java. The two islands had many topographical similarities that made them particularly well suited to the establishment of sugar plantations: both are relatively large islands with fertile soils and semi-tropical climate. They were also situated in regions that had been drawn into the European sphere of influence in the sixteenth century but that had only been lightly exploited before the nineteenth, when they were both well placed to assume leading roles in the satisfaction of the escalating demand for sugar in the industrialising societies of Europe and North America.

However, Cuba and Java existed within two very distinct sets of imperial and commercial networks: Spanish and Atlantic, and Dutch and Indian Ocean respectively. As a result of this, while there have been a plethora of studies about cane agriculture and the sugar industry in each of the islands, there has been little effort to compare their histories or explore the interconnections between them. Only recently has a start been made to study systematically the “convergence and divergence” of the sugar industry in the two hemispheres and to compare the differences and similarities to be found in the paths followed by the two islands.

Although the sugar industries of Cuba and Java took different directions, these were inextricably linked. While Cuban planters could exploit the availability of large areas of underused land to overcome the relative scarcity of labour, planters in Java took advantage of the relative abundance of labour to maximise yields from the more limited land available to them. As a consequence of this, Javanese planters influenced by the work of Cuban agronomist Álvaro Reynoso paid considerable attention to the development of scientific methods in cane cultivation. Meanwhile, Reynoso's ideas fell on deaf ears in his home island, where most planters ignored the need for a more scientific approach in the fields in favour of technological advances in the sugar factory and what they saw as their immediate commercial interests.

The English East India Company (EIC) first arrived in Siam in 1612, when its traders were given a royal audience by King Songtham (r. 1610/11–28) in Ayutthaya. Peter Floris and Lucas Antheuniss, Dutchmen working for the EIC, came to Patani on the Globe and then branched out to other ports, exploring the possibilities of trade in mainland Southeast Asia. Armed with a letter from King James I, the EIC employees led by Antheuniss and Thomas Essington were able not only to approach the court, but also to observe for themselves the possibilities of trade in Siam. This first sojourn in Ayutthaya marked the start of over a decade of Anglo–Siamese contacts, through the establishment and maintenance of an EIC factory in Ayutthaya.

During this first phase, the EIC was to stay in Ayutthaya for only eleven years, closing its factory in 1623. It was not until the 1660s, after a gap of around thirty years, that the company returned to trade in Siam. After a troubled stay, the EIC once again left Siam in 1685, and was engaged in war with the court of King Narai (r. 1656–88) over several disputes. The only English merchants coming to Siam after 1688 were “country traders” mostly based in India.

In 1852, the naturalist and writer Louisa Meredith observed in her book My Home in Tasmania: “I know of no place where greater order and decorum is observed by the motley crowds assembled on any public occasion than in this most shamefully slandered country: not even in an English country village can a lady walk alone with less fear of harm or insult than in this capital of Van Diemen's Land, commonly believed at home to be a pest-house, where every crime that can disgrace and degrade humanity stalks abroad with unblushing front.”

Meredith's paean to life in the notorious Australian penal colony of Hobart was in stark contrast to her earlier, highly unfavourable account of colonial Sydney. It papered over the years of personal hardship she had endured in Australia, as well as avoiding mention of the racial warfare against Tasmania's Aborigines that had afforded her such a genteel European existence.

Such intra-Australian complexities, however, were lost when Meredith's account was superimposed onto German debates about the desirability of penal colonies for Germany. Instead, Meredith's portrait of a cultivated city emerging from the most notorious penal colony in Australia was presented as proof that the deportation of criminals was an important dimension of the civilising mission of Europe in the extra-European world. It was also presented as a vindication of those in Germany who wished to rid Germany of its lumpen criminal class through deportation. The exact paragraph of Meredith's account cited above was quoted in German debates on deportation for almost half a century; first in 1859 by the jurist Franz von Holtzendorff, and thereafter by Friedrich Freund when advocating the establishment of a penal colony in the Preußische Jahrbücher in September 1895.

The Macao–Nagasaki connection in the early seventeenth century involved a complex set of interrelationships with regard to trade, mission, cultural intercourse, and other important topics between China, Japan, Portugal, Spain, and the Netherlands. The rise to importance of Macao and Nagasaki was the result of the interruption of Sino–Japanese trade relations and the policy adjustments by the governments of China and Japan to bring the Portuguese under their control and administration. One of the main differences between Macao and Nagasaki was that the former remained a Portuguese settlement for centuries, while the latter was an enclave first of the Portuguese and later of the Dutch. This short article, mainly based on secondary sources by C. R. Boxer, Leonard Blussé, and others, is a tentative study of the international relations in East Asia and their changes after the appearance of the Portuguese and the Dutch in the late sixteenth and early seventeenth centuries.

Two important facts make the sixteen-century international relations in East Asia different from the situation before: the appearance of the Portuguese in this area and the deterioration of Sino–Japanese relations.

For the first thirty years after the Portuguese arrived on the coast of Guangdong in 1514, encounters between them and the Chinese were rife with misunderstandings and conflicts, because Portugal was not a tributary country of China; the Portuguese were totally new to the Chinese. As the Portuguese could not establish formal commercial relations with China, in order to acquire Chinese goods they sought close relations with Chinese and later Japanese smugglers and pirates. They even engaged in the slave trade, which gave them a very bad name in China.

Historians have often viewed the history of the German empire with Berlin firmly in the centre of the lens, thus privileging the nation-state to the neglect of both the local and the transnational. Zooming out to include transnational processes such as migration and to globalise German history enables us to complicate the dominant narratives of the German nation-state. The movements of Germans overseas—whether as migrants, missionaries, or merchants—helped to forge a global presence for the German empire, but also entailed complex negotiations both among Germans and between Germans and their various “others,” thus revealing the ways in which German nationalist and colonial discourses and practices adapted to local conditions. While the German empire sought to establish itself as a colonial power abroad only in the late nineteenth century, Prussia-Germany was already a colonial power at home, in its eastern provinces. Zooming back in from the global to the local, and refocusing from Berlin to the borderlands, further complicates our understandings of the German empire, by revealing the ways in which local conditions in the eastern borderlands, themselves influenced by transnational phenomena such as international migration, informed the development of German nationalism there. Most notably, the demographics of the Prussian eastern provinces—and the movements of Jews, Germans, Poles, and Ruthenians/Ukrainians in and out of the region—required German nationalists to integrate greater flexibility into their discourse.