Ethnic and Tourist Arts: Cultural Expressions from the Fourth World

1980 ◽  
Vol 6 ◽  
pp. 246
Author(s):  
Jean M. Borgatti ◽  
Nelson Graburn
Ethnohistory ◽  
1979 ◽  
Vol 26 (1) ◽  
pp. 88
Author(s):  
Marianne L. Stoller ◽  
Nelson H. H. Graburn

African Arts ◽  
1977 ◽  
Vol 10 (4) ◽  
pp. 8
Author(s):  
Daniel J. Crowley ◽  
Nelson H. H. Graburn

1981 ◽  
Vol 94 (373) ◽  
pp. 383
Author(s):  
Simon J. Bronner ◽  
Nelson H. H. Graburn

Leonardo ◽  
1979 ◽  
Vol 12 (3) ◽  
pp. 253
Author(s):  
S. I. Clerk ◽  
Nelson H. H. Graburn

1981 ◽  
Vol 23 (1) ◽  
pp. 65
Author(s):  
Eldon Katter ◽  
Nelson H. H. Graburn

RAIN ◽  
1977 ◽  
pp. 10
Author(s):  
Paul Oliver ◽  
Nelson H. H. Graburn

Screen Bodies ◽  
2020 ◽  
Vol 5 (2) ◽  
pp. 46-62
Author(s):  
Yunying Huang

Dominant design narratives about “the future” contain many contemporary manifestations of “orientalism” and Anti-Chineseness. In US discourse, Chinese people are often characterized as a single communist mass and the primary market for which this future is designed. By investigating the construction of modern Chinese pop culture in Chinese internet and artificial intelligence, and discussing different cultural expressions across urban, rural, and queer Chinese settings, I challenge external Eurocentric and orientalist perceptions of techno-culture in China, positing instead a view of Sinofuturism centered within contemporary Chinese contexts.


2008 ◽  
Vol 25 (1) ◽  
pp. 82-105
Author(s):  
Robert Dickson Crane

The vaunted clash of civilizations has grown into a Fourth World War of demonization against Islam. The newest strategy is to single out Islam’s essential values, deny that they exist, and assert that their absence constitutes the Islamic threat. This article shows the common identity of classical American and classical Islamic thought so that Muslims, Christians, and Jews can unite against religious extremism. Muslim jurisprudents developed the world’s most sophisticated code of human responsibilities and rights. This is now being revived as the common heritage of western civilization based on the premise that justice reflects a truth higher than man-made positivist law and on the corollary that the task of religion is to translate transcendent truth into the transcendent law of compassionate justice.


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