China's Fading Revolution. By Chien Yu-Shen. Hong Kong: Centre of Contemporary Chinese Studies, 1969. 233 pp. Appendices, Bibliography, Glossary, Index. U.S. $5.00, H. K. $30.00.

1970 ◽  
Vol 30 (01) ◽  
pp. 184-185
Author(s):  
S. Bernard Thomas
Dao ◽  
2005 ◽  
Vol 5 (1) ◽  
pp. 159-172
Author(s):  
Liu Junping ◽  
Qin Ping

China Report ◽  
2017 ◽  
Vol 54 (1) ◽  
pp. 66-80
Author(s):  
Au Chi Kin

For many people, ‘Hong Kong is a cultural desert’. However, we find that Hong Kong plays an important academic role and acts as a cultural bridge between China and Western countries, especially when China experiences unstable political, economic, social and cultural situations. The People’s Republic of China was established in 1949. During this time, numerous scholars fled China and selected Hong Kong as a ‘shelter’. Some decided to stay for good, whereas others viewed the territory as a stepping stone. Regardless of their reasons, their academic performance has significantly influenced Hong Kong. Two of the most famous scholars in this period were Luo Xianglin (羅香林 Lo Shan Lin) and Qian Mu (錢穆). Luo taught at the Department of Chinese of the University of Hong Kong. Qian was a faculty member at the New Asia College, which was one of the founding members of the Chinese University of Hong Kong. This study will examine the following issues: (i) why these two scholars selected Hong Kong, (ii) what role they played in the development of tertiary education with regard to Chinese studies in Hong Kong, (iii) how they developed the role of Hong Kong as a haven for the protection of Chinese culture and (iv) how Qian Mu developed New Asia College as a vehicle for spreading the ‘New’ Asian culture in the 1960s.


2016 ◽  
Vol 75 (2) ◽  
pp. 363-386 ◽  
Author(s):  
Emily E. Wilcox

Representations of dancing minorities have often been viewed in contemporary Chinese studies as examples of a broader discursive practice of “internal Orientalism,” a concept developed by anthropologists in the mid-1990s, based on fieldwork conducted in the 1980s and early 1990s. A historical examination of state-sponsored minority dance in the early PRC (1949–54) suggests that internal Orientalism may not be a generalizable explanatory framework for minority dance and its relationship to PRC nationality discourse. During a time when external military threats to the nascent PRC loomed large, long-standing ethnic stereotypes were perceived as a vulnerability to national security and targeted for reform through new policies of state multiculturalism. Thus, rather than portraying minorities as exotic, erotic, and primitive, early PRC dance constructed minorities as models of cultural sophistication, civility, and respectability. Likewise, rather than envisioning a developmental hierarchy between Han and minority dance, national performing arts institutions established during this period constructed Han and minority dance as parallel modes of ethnic performance categorized together as a new genre, “Chinese folk dance.”


2005 ◽  
Vol 182 ◽  
pp. 458-459
Author(s):  
Jeremy Brown

Readers seeking information about prominent urban Chinese artists, writers, composers, film-makers, public intellectuals, and socio-cultural trends in the reform period will find much of use in the Encyclopedia of Contemporary Chinese Culture, a collaborative transnational effort that is unfortunately marred by unevenness and sloppy editing. Browsers will also find lively and opinionated essays about cars and taxis, falun gong, democracy, dating and sex shops.Editor Edward L. Davis gave free reign to the contributors of the almost 1,200 entries in this fifth volume, encouraging them to pass judgment and editorialize. He also wisely involved mainland scholars like Yue Daiyun and Dai Jinhua when drawing up the lists of entries, and called upon Francesca Dal Lago to oversee the book's excellent sections on visual arts. While the Encyclopedia's list of contributors includes prominent, well-established scholars (Timothy Cheek on intellectuals and academics, Frank Dikötter on prisons, and Geremie Barme´ on seemingly anything he wanted to write about), its large number of young, Chineseborn scholars based in North America and Europe reflects an important shift in the field of Chinese studies.Entries, varying in length from a single paragraph to ten pages (see Lionel Jensen's piece on falun gong, for example), are organized alphabetically, include cross-references, and are often followed by suggestions for further reading. A helpful thematic classified entry list precedes the entries themselves. Unfortunately, problematic organization undermines the book's usefulness for both literate Chinese readers and those with no knowledge of the language. Pinyin renderings of names and phrases are not accompanied by Chinese characters, hampering the task of scholars hoping to conduct further primary-source research on a particular person.


2014 ◽  
Vol 49 (2) ◽  
pp. 525-545 ◽  
Author(s):  
ELAINE LYNN-EE HO

AbstractThis article investigates the tensions that emerge when transnational identities are juxtaposed against claims of multiculturalism and de facto assimilation processes. The article focuses on the resettlement of co-ethnics who arrived in China through forced migration between 1949 and 1979 and the generational transitions of their descendants. The Chinese state resettled these forced migrants from Southeast Asia on state-owned farms known as the ‘overseas Chinese farms’ and gave them preferential treatment as ‘returnees’ rather than ‘refugees’. They retained transnational cultural identities which set them apart from the China-born Chinese and suffered further stigmatization during the Cultural Revolution. This article highlights the limitations of using ethnicity as a lens for understanding how ‘difference’ is negotiated in China. In contemporary times the (multi)cultural identities of the refugee-returnees are promoted for the purposes of tourism to help reinvent the farms for economic sustainability. Yet the identity transitions experienced by the children and grandchildren of the refugee-returnees suggest that they are assimilating a national identity that subsumes their overseas Chinese cultures, serving to normalize a Chinese identity associated with the locally born Chinese instead. The article argues that the objectification of overseas Chinese heritage and assimilation ideology work together to selectively highlight China's historical connections to its co-ethnics abroad while simultaneously projecting a new national narrative of contemporary Chinese identity that is distinct from the overseas Chinese. This article on Chinese forced migration and resettlement provides useful insights concerning the negotiation of transnational identity with respect to multiculturalism and assimilation, and further suggests new directions for overseas Chinese studies today.


Sign in / Sign up

Export Citation Format

Share Document