Shifting Spaces of Femininity: Everyday Life of Girl Guides in Hong Kong 1921–1941

2020 ◽  
pp. 119-147
Author(s):  
Stella Meng Wang
Keyword(s):  
Hong Kong ◽  
Everyday Life ◽  
Girl Guides

scholarly journals Unbearable Significance, or: As Australians Put It …

2018 ◽  
Vol 24 (1) ◽  
Author(s):  
Adrian Martin
Keyword(s):  
Hong Kong ◽  
Everyday Life ◽  
Professional Life ◽  
Chinese Society ◽  
Dead End

I am writing from another country, far away; I no longer live in Australia. Meaghan Morris is partly responsible for this. Let me explain. At the end of 2011, I found myself reading the transcript of a long interview with Meaghan conducted by a Melbourne-based researcher, Lauren Bliss. In this discussion, Meaghan comments on the move, in the course of her professional life, to Hong Kong: What I really wanted to do was what lots of students from Asia had been doing for decades, which is go and just live an everyday life in another country, have a job, and not go and study the society there as an academic specialty. Just go and know what it’s like to live as a foreigner working in a Chinese society.1 For many reasons, my life at that time had reached a kind of dead end; I felt that Australia had nothing more to offer me. Yet the thought of relocating elsewhere had never really occurred to me, or perhaps I had merely been successful in keeping that thought at bay.

Connecting with the Local, or Not: The Song Emperor’s Terrace

2020 ◽  
pp. 89-119
Author(s):  
Helena Y.W. Wu
Keyword(s):  
Hong Kong ◽  
Everyday Life ◽  
Thirteenth Century ◽  
Song Dynasty ◽  
Filial Piety ◽  
Cultural Icon ◽  
The Song Dynasty ◽  
Imperial China ◽  
Late Nineteenth

By taking the Song Emperor’s Terrace as the main object of analysis, Chapter 4 takes a step into history. The Terrace was once a popular cultural icon, for that it was valorized as a rock that stood witness to the royal visit paid to Hong Kong by the last two Song emperors at the end of the Song Dynasty in the thirteenth century—because of this event, the terrace became an oft-cited chanting object among the émigré-literati who fled China to Hong Kong during the late nineteenth and early twentieth centuries. To vent frustration at the loss of their home(land), nostalgia for ancient (Imperial) China and adherence to virtues such as loyalty and filial piety, the Terrace became a place of gathering for these literati in everyday life and an object that frequently appeared in their creative works, ranging from verses, calligraphy to paintings. With an eye to the special bond between the émigré-literati and the rock and David Der-wei Wang’s notion of “post-loyalism”, this chapter challenges the presumed collectivity of this literati community by unfolding their varying political aspirations, worldviews and connections to “Hong Kong” through the relationships they constructed with the rock.

Islam in Hong Kong: Muslims and everyday life in China's world city

2013 ◽  
Vol 12 (1) ◽  
pp. 76-78
Author(s):  
Chiara Formichi
Keyword(s):  
Hong Kong ◽  
Everyday Life ◽  
World City

Prefigurative Politics of the Umbrella Movement

2019 ◽  
pp. 34-51
Author(s):  
Alex Yong Kang Chow
Keyword(s):  
Hong Kong ◽  
Everyday Life ◽  
Distant Future ◽  
Ideal Society ◽  
Critical Junctures ◽  
The Everyday ◽  
Prefigurative Politics ◽  
Political Principles ◽  
Urban Commons ◽  
Political Actions

This chapter discusses how the Umbrella Movement was an instance of prefigurative politics. Prefigurative politics refers to political actions or movements in which political ideals are experimentally realized in the “here and now,” in which activists attempt to construct aspects of the ideal society envisioned in the present, rather than waiting for them to be realized in a distant future. It means that political principles are embodied in current behavior, not put on hold until the time is deemed right for them to be deployed. Analyzing the everyday culture of the seventy-nine-day occupation through the lens of prefigurative politics, the chapter then shows two salient dynamics that propelled and fractured the movement. First, occupiers built an alternative urban commons that embraced equality, sharing, and solidarity in everyday life, envisioning a utopian socioeconomic order different from the existing one in Hong Kong. Second, throughout the movement, occupiers and leaders struggled with the idea and practice of leadership. The predicament of ambivalent, ambiguous, and fragmented leadership in what some protesters deemed a “leaderless” movement led to indecision at several critical junctures of the movement.

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