Li,Huaiyin, Reinventing Modern China： Imagination and Authenticity in Chinese Historical Writing

Li Huaiyin＇s new book deals with the dialectic and competing processes ofwriting the history of ＂modem China＂ in China during the past century. Li presents the writing of history as a literary genre that has produced multiple narratives in different periods, narratives that corresponded to or were instigated by particular socio-political （especially political） circumstances of the protagonists of his story. In general, Li depicts these narratives as ＂romantic,＂ ＂optimistic,＂ or ＂pessimistic,＂ based on two major conflicting paradigms （or ＂grand narratives＂--Li often uses ＂narrative＂ and ＂paradigm＂ interchangeably）： ＂modernization＂ and ＂revolutionary.＂     

China＇s Contested Capital： Architecture,Ritual, and Response in Nanjing

After over a decade of civil war, the Nationalists under Chiang Kai-shek established something of a national government in 1928. This marvelous book explores how they built up Nanjing as China＇s new capital city over the following decade. Musgrove argues that the Nationalists＇ city planning, public building architecture, mausoleum of Sun Yat-sen and other memorials, and new state rituals all promoted the new government＇s legitimacy, even though that government remained relatively weak and divided. In line with more favorable views of the ＂Nanjing Decade＂ that have come to replace an earlier generation of historiography, Musgrove believes that the government＇s accomplishments in building up Nanjing were real and significant, albeit limited.     

Gao,Yunxiang, Sporting Gender.＂ Women Athletes and Celebrity-Making during China＇s National Crisis, 1931-45

In Sporting Gender.＂ Women Athletes and Celebrity-Making During China＇s National Crisis, 1931-45, Yunxiang Gao argues that standards of waif-like beauty in the 1920s gave way to a new aesthetic of robust and athletic femininity （jianmei） in visual media in the 1930s. Female athletes challenged traditional norms by exposing themselves and bearing their skin in public, but they navigated between the politically acceptable ＂New Woman＂ model and the socially subversive ＂Modem Girl＂ model.     

Stepping into the Public World： Cases of Guixiu Philanthropic Activities in Late Qing China

This article explores the of certain elite women during late little-known public philanthropic activities Qing China. By examining contemporary newspapers, it traces the new development of women＇s philanthropic engagement and further analyzes two cases, one on disaster relief and the other on women＇s education, to illustrate the issues, controversies and achievements that went along with women＇s philanthropy. It demonstrates how philanthropy, a traditionally-sanctioned field for women＇s activism, legitimatized women to move out of domestic seclusion and reposition themselves in the public sphere in a crucial transitional era when for ＂good women＂ to appear in public was something hotly debated, and how through philanthropic opportunities some were able to engage with political affairs. The broad social impact of their initiatives suggests the continued importance of traditional elite women during China＇s transition to the modern era; it challenges some of our previous notions, which often unthinkingly accepted the verdict of ＂New Women＂ that those who did not embrace their path to modernity were parasitic, unproductive, and backward. By looking carefully at philanthropy, the article reveals fascinating issues and rich details of women＇s public activities that previous historical narratives have often overlooked. It helps to understand how reconfigured traditions became essential components of modernity in the development of modern Chinese gender roles. It also adds a gender perspective to the burgeoning historiography on Chinese philanthropy.     

Body Rainbow

Chapter Four The next morning, Phubu was awoken up by a group of monkeys fighting over peas and barley in the field. It was broad daylight. The long calls of the so-called ＂slow birds＂ came from afar. Phubu looked over to the bed to check on Phnmo and saw her sitting cross-legged and chanting sutras. Phumo saw him get up, so she got off the bed, took out a handful of dried apricots, opened the door, and threw them to the monkeys who, instead of running away when they saw her, came up to her chattering. Fearing that they would climb up and steal things, Phubu drew them away. The morning sun rose from the mountains by the Nujiang River in the east. After a good night＇s sleep, Phumo felt much better and had a nice breakfast. After the sun had reached the whole valley, they set out. Phubu carefully dowsed the fire in the stove and cleaned the Tsampa crumbs off the stove. He made sure everything was in order before leaving after fastening the door to prevent those cunning monkeys from entering and making a mess there. Having finished this, Phubu then put the ladder away in the barn on the ground floor to shield it from sun and rain, put the bags on his back and ran after Phumo. Other than a short fur jacket, Phubu was dressed in modern Chinese-style clothes that were more convenient for walking, but Phumo did not want to give up her a cumbersome long dress. Phubu was determined to make her put on the pants he prepared for her once they reach the paved road, otherwise when they start prostrating, she would most likely trip over her long dress, and bave a nasty fall. Phubu soon caught up with Phumo. She walked rather briskly through the forest with a stick picked up from by the road. They breathed in deeply the fresh air of the forest in the morning.., and gained strength from it. Phumo said, ＂Now I＇m feeling much better. I want to start prostrating.＂ Phubu objected, ＂Wait a minute. Haven＇t we already agreed on it？ We don＇t prostrate on Dosenla Mountain. The mountaintop is covered with snow now. It is hard to find a spot to spend the night up there. We＇d better get to the township today.＂ Phumo thought for a while, and agreed. They crossed the forest and climbed up to an alpine meadow. On a gentle slope facing the sun, lots of marmots were standing straight, basking in the sunshine. When the two of them got close, the marmots quickly jumped back into their burrows. Phumo and Phubu carefully avoided the holes on the snow-covered ground, and reached the mountaintop. Dosenla Mountain has a long ridge. The peak in the east is called Dosen and the one sitting five kilometres to the west is Doshong. Once they were on Dosen, a strong west wind blew straight at them. Phumo staggered, Phubu held her, and they rested in the sheltered side by the Mani stones on the peak. Phubu took out his thermos, a gift from a Chinese friend of his in Lhasa. He poured hot tea into the cap, and they enjoyed the heart-warming drink. Phumo took out the prayer banners from their luggage and was about to hang them with other prayer banners on the peak. Phubu stopped her, ＂We＇ll be passing by many mountains. If you start hanging them now, we won＇t have enough for later.＂ ＂I＇ll leave them at the right places. There＇s no such thing as ＇not enough＇.＂ Phumo replied. Phubu had no choice but to help Phumo hang the banners in the strong wind. ＂Let＇s not hang the wind-horse banners here, at least wait until we get to Doshong.＂Phubu said. ＂OK.＂Phumo strode forth. The small path from Dosen to Doshong winds along the high mountain ridge. If looked at from afar, Phumo and Phubu were like two moving exclamation marks. Then some ellipsis points appeared behind them. Those were the three sons of Gar Phuntsok of Sengo Village. They went up the mountain to collect logs, and were now coming back down. They were going to build new houses in the winter. ＂A hard trip, isn＇t it？＂ said Sonam, Gar Phuntsok＇s eldest son, when he caught up with them. Phubu didn＇t react, so Phumo answered in haste, ＂No problem＂ Not knowing what else to say, she asked, ＂Carrying logs＂ ＂Yep,＂ Sonam said, ＂Patri and his company have gone for over two months. What kept you so long＂ Sonam and his brothers had been working at their county seat; they did not know what was going on in the village. ＂We just finished the farm work at home.＂ Phumo replied. Sonata and his brothers were famous for their good looks in the village. They got that from their beautiful mother. Sonam used to be Phumo＇s childhood sweetheart, a fact the narrow-minded Phubu had never let go. The Sonam brothers were all married and had children now, but rumour had it that they were getting a divorce, because their wife was a tough woman who ran a tight ship     

From Democracy to Bureaucracy： The Baojia in Nationalist Thought and Practice, 1927-1949

In the 1939 New County Reforms, the Nationalist government made the baojia system the lowest level of self-government in the country. This decision was the result of more than ten years of discussion among Nationalist administrators and writers who were searching for a tutelary system to train the people in their political rights in preparation for constitutional rule. In the 1920s and 1930s, Nationalist writers claimed to be following Sun Zhongshan＇s （Sun Yat-sen） philosophy by reinventing the baojia as a form of democracy. Harkening back to a reimagined national past, they ＂discovered＂ that the imperial baojia was not a system of local control, but a traditional model of bureaucratically-designed local self-government. Nationalist writers dovetailed this new baojia with Sun Zhongshan＇s philosophy in order to rationalize its position as the foundation of the Three Principles of the People State. Once philosophically legitimized, Nationalist writers endorsed the baojia as a top-down bureaucratic system that would transform the political, social, and economic life of the country; it would become the core political unit of their state-making and nation-building projects. In so doing, the baojia came to represent the Nationalists＇ deeply-held belief in the power of human agency to create state institutions capable of entirely remaking society and transforming the nation.     

Defiant Retreat： The Relocation of Middle Schools to China＇s Interior, 1937-1945

This study focuses on the migration of middle school students to the interior of China after the Japanese invaded in 1937. It argues that the Guomindang （GMD） central government was generally successful in handling the 500,000 displaced students, making substantial efforts to monitor, register, educate, and provide training for them, as well as establishing government-run ＂national middle schools＂ during the war. Meanwhile, the GMD also exerted a strong influence on course curriculum, instructing educators how to implement the Three People＇s Principles and other party doctrines in classrooms. These processes expanded the state＇s hand in secondary education and allowed the GMD to include refugee students and schools in its wartime narrative of progress, praising the students＇ patriotic participation in defying the Japanese occupiers and their contribution to ＂national reconstruction＂ （jianguo）. However, there were still many challenges. Refugee students, teachers, and principals forcibly converted Buddhist temples into schools and clashed with local monks, farmers, villagers, and even the GMD military. With schools merging and moving inland, relocation also provided opportunities for unscrupulous administrators and teachers to exploit the situation for themselves, as government reports reveal many cases of corruption in the wartime schools.     

From Academic Nitpicking to a =New Culture Movement＇： How Newspapers Turned Academic Debates into the Center of ~May Fourth＂

Abstract In early 1919, people like Hu Shi and Chen Duxiu were regarded as members of an ivory-tower ＂academic faction＂ （xuepai）, embroiled in a debate with an opposing ＂faction.＂ After the May Fourth demonstrations, they were praised as the stars of a ＂New Culture Movement.＂ However, it was not obvious how the circle around Hu Shi and Chert Duxiu was associated with the May Fourth demonstrations. This link hinged on the way in which newspapers like Shenbao reported about the academic debates and the political events of May Fourth. After compartmentalizing the debating academics into fixed xuepai, Shenbao ascribed warlord-political allegiances to them. These made the Hu-Chen circle look like government victims and their ＂factional＂ rivals like the warlords＇ allies. When the atmosphere became hostile to the government during May Fourth, Hu Shi＇s ＂faction＂ became associated with the equally victimized May Fourth demonstrators. Their ideas were regarded as （now popular） expressions of anti-government sentiment, and soon this was labeled the core of the ＂New Culture Movement.＂ The idea and rhetoric of China＇s ＂New Culture Movement＂ in this way emerged out of the fortuitous concatenation of academic debates, newspaper stories, and political events.     

Smith,Aminda M., Thought Reform and China＇s Dangerous Classes Reeducation,Resistance, and the People

Aminda M. Smith＇s bold and thought-provoking first book examines the reeducation of China＇s ＂dangerous classes＂ in the 1950s, using the process of thought reform to study how the new party-state answered the following question ＂What makes a vast population of heterogeneous individuals into the Chinese People？＂ （p. 11）. With an array of primary source materials including government documents from the Beijing Municipal Archive,     

Onstage Rumor,Offstage Voices： The Politics of the Present in the Contemporary Opera of Li Yu

Much scholarly work on the literary culture of the early Qing dynasty has focused on notions of memory, trauma, and nostalgia. In contrast, this essay investigates the ＂contemporary operas＂ （shishi xiqu） of the seventeenth-century Suzhou playwright Li Yu to argue for the importance of the notion of＂the present day.＂ How is this notion of the present day given dramatic form in Li Yu＇s operas and what implications does this interest in the contemporary have for the broader cultural scene of the early Qing dynasty？ This paper will answer these questions by investigating one dramatic technique favored by Li Yu： the inclusion of snippets of rumor and ＂news＂ reports into the play. By including such contemporary media reports, Li Yu not only generates a constantly evolving sense of the present, he also projects this sense of immediacy beyond the fiction of the stage into the ＂reality＂ of the audience, creating a form of opera eminently suited for both reflecting and producing local Suzhou activism, as evidenced in Li Yu＇s most famous work, Qing zhong pu （Registers of the pure and loyal）, a work chronicling the popular Suzhou protests of the mid-1620s and Wanli yuan （Reunion over ten thousand miles）, which stages the dissolution and reintegration of family and empire right after the fall of the Ming.     

极致玩法

东南亚哪些体验最不容错过,我们为你带来最新播报,让你展开一次梦幻的东南亚主题旅行。     

On the Unseriousness of Human Affairs: Teaching,Writing, Playing,Believing, Lecturing,Philosophizing, Singing,Dancing

Abstract

Baker, Paula, ed. Money and Politics University Park: Penn State University Press 120 pp., $19.95, ISBN 0-271-02246-9 Publication Date: October 2002

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Brady, David W., and Mathew D. McCubbins, eds. Party, Process, and Political Change in Congress: New Perspectives on the History of Congress Stanford: Stanford University Press 549 pp., $29.95, ISBN 0-8047-4571-4 Publication Date: September 2002

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