[
    {
        "id": 206975,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1974",
        "page_number": 46,
        "title": "RAS-1974",
        "content_text": "40 \n\nH. J. LETHBRIDGE \n\nMayréna's reputation was totally destroyed: \"The \"King of the Sedangs\", in truth, seems to have followed the example of a brother \"King\" of French origin, who after establishing a Kingdom in a district on the borders of French Guiana, ended an illustrious career in the inside of a French prison. Of course we do not say that the denouement will be the same in this case.' But it was clear to the readers of the Mail that the editor thought that Mayréna was jail material. \n\nBy the beginning of the year 1889 it became clear to Mayréna that nothing more was to be gained by staying in Hong Kong. His overtures to the German Consul in Hong Kong and to his colleague at Canton had borne no fruit. Although he offered to put his kingdom under the protection of the German Emperor, his offer was rejected. He decided—there was no other option—to return to Europe and seek support from financial circles there. On 20 January 1889 the King of the Sedangs left Hong Kong for Genoa by the German steamer Bayern, travelling as a second-class passenger and under the pseudonym of ‘le comte de Drey'.36 \n\nMayréna's exit from Hong Kong was in sharp contrast to his triumphal embarkation at Haiphong in November 1888. Then the royal standard of the King of the Sedangs fluttered above the Frejr and the deferential Captain Lund had greeted him as 'Votre Majesté' and all had been bowing and scraping by a perspiring crew. Nevertheless, Mayréna left Hong Kong in 1889 with some panache. Many friends and well-wishers were at the waterfront to see the popular King go, although no band played, no royal standard adorned the Bayern, and no representative of Sir William Des Voeux was present. Mayréna looked very much a king in exile; among the throng many, like Fraser-Smith and J.J. Francis, were truly sorry to see their old drinking companion go. \n\nMayréna's departure from Hong Kong was greeted by a jubilant article in the Mail, which began: 'Another King has gone into exile. M. de Mayréna, a Frenchman who arrived here about two months ago with a flourish of trumpets, telling a story of adventures worthy of ranking with 1001 in the Arabian Nights, quietly left Hong Kong, we believe, by the Bayern, for Genoa, on Sunday morning'. The writer continued: 'We need scarcely say that in publishing the revelations which put an end to his schemes in Hong Kong we were actuated solely by a desire for the public interest \n\nAs,",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077",
        "rank": 0
    },
    {
        "id": 214797,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1999",
        "page_number": 212,
        "title": "RAS-1999",
        "content_text": "177\n\nquite the reverse. Richard Coyne (1999) has recently pointed to the romantic stream in digital narratives, which implicates them in notions of utopia through the discourse of the 'global village and the electronic cottage', the return to a tribal stage of freedom and a Golden Age equality, the ideal of preindustrial arts and crafts. It may well be, as Coyne argues, that such 'digital narratives', whether romantic or rationalist, necessarily provide spaces of interpretation rather than referring to contextual realities beyond language.\n\nPerhaps as part of a general tendency in anthropology away from getting dirty hands by doing fieldwork in local sites, my more recent research has tended towards a great interest in the power of the Internet, and its World Wide Web, to forge new ties of community between Hmong in France, Canada, Australia and New Zealand, French Guyana, Thailand, Laos, Vietnam and China (Tapp 1999). Of course the Hmong voices represented on the Internet are the voices of those most in the position of being able to represent themselves in this way; that is, the most educated, most literate, and those with computer access. Yet these representations of themselves, both those aimed purely at other Hmong and those aimed at others, are of considerable interest for the way they so often speak directly of the losses and separations suffered by the Hmong community as a whole, and the need to reunite and re-bond, the memories of particular households and the life in Laos or Thailand, or an ancestral home in China. Evans (1998) also draws attention to the power of these nationalist images of homeland among groups of overseas Hmong refugees from Laos.29 These are moving, and deeply felt, images, and they are not necessarily emanating from those Hmong with a particular political agenda, or even from those Hmong who individually left Laos themselves, but often from members of the younger generations, college students who cannot themselves recollect such pasts or places.\n\n20\n\nCoupled with the facts of overseas Hmong tourism to South East Asia and China, return family visits and the emergence of small-scale transnational businesses, we must I think see these Internet representations, these uses of the Internet together with other forms of telecommunication, as directly contributing to the formation of a new kind of Hmong identity and Hmong community, on a global scale, the kind of identity which more nearly approximates our understanding of a nationality or national group, perforce without a state or sovereign",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x",
        "rank": 0
    }
]