James C. Scott’s prodigious work has influenced numerous fields of inquiry, often profoundly, as documented in this forum. This essay suggests how an extension of Scott's theoretical apparatus might provide fresh understanding of stalemated contentious politics of great importance to rural well-being.

This essay aims to address the structural barriers that deter the study of “Global Asias”—or even something smaller in scale, the study of the “Pacific”—in the context of the institutional split between Asian studies and Asian American studies.

Based on the articles in this “Global Asias” forum, this essay proposes that in order to build a meaningful bridge between Asian studies and Asian American studies, we must first face what needs to be critically overcome in Asian studies itself: persistent white male domination of the field, on the one hand, and historical role that the United States has played in Asia, on the other. One possibility is to adopt a transnational Asian studies approach, which advocates bringing Asian studies and Asian American studies together while also envisioning radical interdisciplinarity across Asian studies and African American studies, Latino/a studies, and Asian American studies. The key to pursuing such an approach would be to create a teaching and research environment of inclusion and collaboration.

It is difficult to expound in any pithy fashion on the imprint that James C. Scott's work has had on writing history in the orbit of Asia. Where to start? From The Moral Economy of the Peasant all the way to Against the Grain, Scott's work has found receptive and fertile ground among his peers in Asian studies, who have often proudly pointed out to their non-Asianist colleagues that Scott is “one of their own.” This has certainly been true “internally” as well, in the ways that Southeast Asianists have spoken to their fellow professionals in the larger, allied subdisciplines of South and East Asian studies. It does not matter that Scott's books have touched on a wide variety of subjects: the central concerns with power, agency, space, and the essence of a shared humanity have all resonated with his professional interlocutors.

Much of the work of political science revolves around institutions—the structures through which politics happens. Leaders enter the frame, of course, but often as institutions in human form: presidents, premiers, populists, and mobilizers who serve to channel and direct who does what and what they do, much like an agency or law. We might trace this pseudo-structural, largely mechanical reading of human agency to political scientists of an earlier era: the behavioralists of the 1950s and 1960s. James C. Scott began his career as just such a scholar. For his dissertation-turned-book, Political Ideology in Malaysia: Reality and the Beliefs of an Elite, Scott surveyed a gaggle of Malaysian bureaucrats to examine, effectively, the extent to which their values and assumptions supported or subverted the new democracy they served. Although itself fairly prosaic, that work foreshadows the political grime and games that soon pulled Scott in more promising directions theoretically, whether scrutinizing Southeast Asia or global patterns: disentangling structure from norms, finding agency around the margins of class and state, and rethinking how power looks and functions.

The large-spirited, learned, and sharp-witted organizers and contributors to this collection of essays have come to understand that I have quite mixed feelings about Festschriften and have dodged them for as long as possible. Why? Well, there are two reasons. The first reason is that such performances risk becoming a classic example of what I have elsewhere called “the public transcript.” The form tends to suppress dissent in favor of praise and filters out the “backstage” chorus of criticism and parody that accompanies, and should accompany, any body of work in social science. The second reason is that such celebratory events tend to occur at the dusk of a scholar's career, and, simply by summing up a trajectory of thought, resemble an intellectual funeral. “Well, that's that; what on earth does what he wrote add up to?” Since I flatter myself that I may still have a few novel and interesting things to say, things that may change my epitaph, my inclination is to not show up at the premature wake.