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1.
The construction of “citizen-state” relations in the intellectual world of modern China and the establishment of individual
citizenship in political discourse have opened up a political and discourse sphere for modern women to strive for new identities,
wherein some intellectually advanced women have managed to establish their individual identity as “female citizen” by carrying
the debate on the relationship between women and the state with regard to their rights and responsibilities, and on the relationship
between gender role and citizenship. Though the idea of “female citizen” was not provided with a political theory of practical
significance, the subject identity of women, however, was repeatedly spoken about and strengthened in brand-new literary practices,
resulting in a dynamic discourse of “female citizen”; in the meantime, disagreements concerning the concepts of “female rights,”
“civil rights,” and “natural rights” have all helped create significant tension inside the related discourse sphere.
Translated by Feng Mei from Nankai Xuebao 南开学报 (Journal of Nankai University), 2008, (4): 40–47 相似文献
2.
Jianxin Hou 《Frontiers of History in China》2007,2(1):1-24
The Western terms “feudal” and “feudalism” have been widely and improperly translated as “fengjian” in contemporary China. The early Western Sinologists and Chinese scholars, including Yan Fu, did not originally make such
a translation. Yan initially transliterated the term “feudalism” as fute zhi in his early translations. It was not until the 20th century, when Western classical evolutionism found its way into China,
that “feudalism” was reduced to an abstract concept, and the Western European model was generalized as a framework for understanding
development in China and the whole world. Only then did Yan Fu first equate “feudalism” with “fengjian,” and China was believed to have experienced a “feudal society” in the same sense as Europe. From the perspective of intellectual
history, using evidential and theoretical analyses, this article attempts to show that feudalism was a historical product
in the development of Western Europe and existed only in Europe, “fengjian” is a system appropriate only in discussions of pre-Qin China, and China from the Qin to the Qing experienced instead a system
of imperial autocracy. The medieval periods in the West and in China evidence widely divergent social forms and hence should
not be confused with the same label.
__________
Translated from Zhongguo Shehui Kexue 中国社会科学 (Social Sciences in China), 2005, (6): 173–188 相似文献
3.
李大龙 《Frontiers of History in China》2008,3(3):323-352
“The Central Kingdom” is pregnant of political implications as well as of geographical and cultural significance. It was believed
that whoever controlled Zhongguo (the Central Kingdom or China) would be the legitimate ruler over Tianxia (the realm under heaven or all under heaven). It was the contention for “the Central Kingdom” among the varieties of dynasties,
notably those established by the Han-Chinese and the various ethnic groups in the northern borderland, that lead to the alternation
of disintegration and unification of the territory. It was not until the Qing Dynasty that the unified “Central Kingdom” composed
of a variety of ethnic groups turned into the ideal “realm under heaven” with “the Central Kingdom” at its core, which naturally
put an end to the formation of territory in ancient China.
Translated by Chen Dan from Zhongguo Bianjiang Shidi Yanjiu 中国边疆史地研究 (China’s Borderland History and Geography Studies), 2007, (3): 1–15 相似文献
4.
The Bioarchaeological Investigation of Childhood and Social Age: Problems and Prospects 总被引:1,自引:0,他引:1
Recently, the value of the study of children and childhood from archaeological contexts has become more recognized. Childhood
is both a biological and a social phenomenon. However, because of specialization in research fields within anthropology, subadults
from the archaeological record are usually studied from the biological perspective (bioarchaeology) or, more predominantly,
the social perspective (social archaeology), with little research that incorporates both approaches. These polarized approaches
to childhood and age highlight the dualistic way in which “biological” and “social” aspects of the body are viewed. Some recent
literature criticizes bioarchaeological approaches, and calls for the incorporation of childhood social theory, including
social age categories, into subadult health analysis. However, few studies have explicitly addressed the practicalities or
theoretical issues that need to be considered when attempting this. This paper critically examines these issues, including
terminology used for defining subadulthood and age divisions within it, and approaches to identify “social age” in past populations.
The important contribution that bioarchaeology can make to the study of social aspects of childhood is outlined. Recent theoretical
approaches for understanding the body offer exciting opportunities to incorporate skeletal remains into research, and develop
a more biologically and socially integrated understanding of childhood and age.
相似文献
Nancy TaylesEmail: |
5.
Modern China was an intense period of “body rebuilding.” Within the field of body history in China, the modern Chinese history
has been rediscovered and reinterpreted from the view of “body.” In this paper, the author attempts to explore the movement
of women’s haircutting in modern China and analyzes its social and political meaning from the view of body organ, gender,
politics and culture. The conclusion is that the women’s haircutting movement in modern China was involved in the pursuit
of state power, women’s rights, and political power in different levels. 相似文献
6.
Using the political culture analysis method, this paper discusses the origin, contents and functions of the agriculture encouragement
system of the Song dynasty, which originated from the pre-Qin period (221–207 BC). The main content of this system in its
early stage is that in the early Spring days, the king symbolically ploughed a piece of land near the suburbs of his capital
in order to send to his subjects a clear message of the importance he attached to agriculture. It was expected that peasants
would be encouraged by his majesty’s guidance, and thus agricultural production of the countryside would be promoted. With
the rationalization of the political system since the Qin period, agricultural encouragement gradually became a routine work
of the Chinese governments at different levels. Under the Northern Song dynasty (960–1127), “agricultural encouragement envoy”
was added to the official rank of heads of counties and prefectures. They each were required to take the responsibility of
persuading peasants in their jurisdiction to work harder in the field. The actual work as an “agricultural encouragement envoy”
in the Song dynasty was to go to the countryside to reward peasants with food and wine in early February, and to write an
essay to express his encouragement, and to distribute it to the peasants. Formalistic as it is, the agricultural encouragement
system is a typical manifestation of the traditional Chinese political culture. As one of its social impacts on the Song society,
it helped the spread of advanced agricultural technology with its institutional basis.
__________
Translated from: Zhejiang Daxue Xuebao, Renwen Shehui Kexue Ban 浙江大学学报: 人文社会科学版 (Journal of Zhejiang University, Humanities and Social Science), No. 1, 2004 相似文献
7.
In ancient China, formal government institutions stretched to the county level. This system witnessed a radical transformation
during the late Qing and the Warlord period, with various types of township/village administrations mushrooming in many places
across the country to meet the requirements of institutional reform and the demands for modernization in local regions. These
township/village administrations can be divided into two types: one is the newborn township/village administration in the
late Qing dynasty, and the other is the township/village or quasi-administration that evolved from the old localized Xiangdi
(local administrative system). Functionally, the former can be further divided into two kinds, the monofunctional township/village
administration, which might include education, or police and security, and the multifunctional administration. The latter
falls into three categories: some were new-model administrations directly translated from the old rural Xiangdi system; some
were subdivisions of the neonatal administration composed of the old local Xiangdi system; and still, others basically reserved
the intrinsic property and function of the old Xiangdi system. As political entities, township/village administrations of
this era can be further differentiated into those bordering on “self-government” and those lingering under “the official system.”
Township/village administration at this time mostly consisted of a standing body, with their personnel, who enjoyed the status
of professional civil servants, set up by legal proceedings. Government outlay was sponsored by public finance or tax income,
and it assumed all kinds of modern administrative functions, basically of a modern character. Meanwhile, of course, it retained
much of its traditional flavor in actual operation. All in all, the birth of this form of township/village administration
constituted an important dimension of the modernization of China’s local administration system.
Translated from Beijing Normal University Journal (Social Sciences), Vol. 2, 2004, by Sun Yue 相似文献
8.
王鸿泰 《Frontiers of History in China》2010,5(2):169-216
The flourishing development of media during the Ming and Qing eras affected the building of new methods of interpersonal interactions
between an individual and society as well as between the people themselves. By virtue of media like Dibao 邸报 (court liaison reports), drama or novels, interpersonal interactions could reach beyond space and object restrictions.
These media could thus rapidly spread particular or individual news to the general public, making those who were absent from
the scene feel as if they were “experiencing” it, and at the same time allowing them to “participate in” social affairs beyond
their knowledge. In this way, mass media surpassed the individual living sphere, ultimately forming a “public sphere.” Under
the influence of these media, each individual could join this “public sphere” and be connected with the imagined “general
public.” That is to say, mass media created an “imagined society.” In addition to a personal limited “real world,” there was
an immense “fictitious world” for everyone to take part in and experience. Accordingly, interactions between people developed
into interactions between each individual and the abstract society, which could cut across space limitations, and establish
an immense “public society.” 相似文献
9.
周竞红 《Frontiers of History in China》2009,4(3):470-478
Wang Zhaojun was a romanticized historical figure. The visualization of her was characterized by specific historical and social
backgrounds. While her image was shaped with the thousands of years’ expansion of northern interethnic relations in ancient
China, the united modern multi-ethnic state created her glorious image as “an angel bringing about national harmony, peace,
and unity.”
__________
Translated by Feng Mei from Zhongyang Minzu Daxue Xuebao 中央民族大学学报 (Journal of the Central University for Nationalities), 2008, (1): 55–58 相似文献
10.
Prudence M. Rice 《Journal of Archaeological Method and Theory》2009,16(2):117-156
Studies of the organization of Maya pottery production have been pursued via numerous methods but without theoretical models.
I review available data on production of Late Classic southern lowland Maya polychrome pottery in light of my calendrically
based may model of geopolitical organization. I conclude that: (1) production arrangements vary by “kind” of pottery; (2) “craft specialization”
and “workshops” are inappropriate concepts; (3) study of polychrome production necessitates multiple approaches, including
analysis of decorative content; (4) better “bridging arguments” and “middle-range theory” are needed; (5) figural polychromes
were “inalienable” wealth goods; and (6) they were painted in palaces of primary and secondary centers—may and k'atun seats in the model—in realm-specific signature styles. 相似文献
11.
司佳 《Frontiers of History in China》2009,4(3):340-357
Tracing the origin and circulation of the “jargon” spoken at Canton, the paper examines how “jargon” became an issue of Sino-foreign
communication conflicts in the early 19th century, and how Westerners responded to it. As a lingua franca spread extensively in the Canton trade, the so-called “jargon” (a pidgin form of patois) played an essential role as communication
tool between Chinese and foreign traders. However, in the eyes of missionaries in early 19th century China, the normal Sino-foreign contact process was interrupted and distorted by both parties’ overusing of the jargon.
In this regard, early Protestant missionaries’ support of Chinese language study reveals an initial effort to break through
the “jargon” barrier.
相似文献
12.
Gender-informed archaeology: The priority of definition, the use of analogy, and the multivariate approach 总被引:1,自引:0,他引:1
Erica Hill 《Journal of Archaeological Method and Theory》1998,5(1):99-128
Despite recent efforts to construct gender theory in archaeology, I assert that no methodological or theoretical breakthroughs
have occurred. This lack of progress is due to several factors. First, fundamental terms such as “theory,” “gender,” and “sex”
have been used inconsistently; I suggest some working definitions for these terms. Second, researchers have resorted to the
use of analogical arguments that implicitly deny the role of gender in the organization of human relations. Third, feminist
political agendas have been conflated with research questions. In order to address some of these issues, I suggest that the
application of a multivariate approach to the study of gender can avoid the problems inherent in any one line of evidence.
Finally, I argue that a consideration of the scale of gender questions is essential to the application of existing theoretical
frameworks to gender archaeologically. 相似文献
13.
Tianyu Feng 《Frontiers of History in China》2006,1(1):47-60
The cluster of technical terms that the Jesuit Matteo Ricci and his Chinese partners Xu Guangqi and Li Zhizao cotranslated
and introduced into Chinese in the late Ming dynasty was of significance for Chinas cultural transformation. For instance,
“brain” replaced “heart” as a specific term referring to the organ of consciousness and memory. The classical Chinese interrogative
numeral jihe was used to represent the core mathematical term “geometry”. Diqiu, meaning “the globe of the earth” in English, was minted to amend the traditional hemispherical dome cosmology. The identification
of “Cathay” with China clarified the ambiguity in the Western geographical concept of the Far East, which had existed since
the Middle Ages.
Translated from Wuhan University Journal (Humanity Sciences), No. 6, 2003 相似文献
14.
Jin Jiang 《Frontiers of History in China》2007,2(2):234-253
The rise of the melodrama as a literary and theatrical genre appears to have had a co-relation with the rise of industrial
cities in modern times around the globe from Europe, North America, to East Asia. In China, this phenomenon manifested itself
in the yanqing (lit. speaking of feelings) genre that dominated the popular culture scene in Shanghai in the most part of the twentieth
century. While the yanqing genre was an expression of particular Chinese modern experiences, it also provided a channel for these local experiences
to partake in and enrich a global experience of modernity. This study shows how yanqing arts helped ordinary Shanghai residents deal with changing patterns of gender, love, and family relations in the fast-growing
and modernizing city. Through such re-examination of the yanqing culture this study tries to shed new light on some important questions in modern Chinese history and help correct traditional
elite views of this history.
Translated from Shilin 史林 (Historical Review), 2006, (4): 70–79
Parts of this article have been presented at the international conference, “As China Meets the World: China’s Changing Position
in the International Community, 1840–2000,” held at Vienna, May 15–19, 2004; and “The First Modern Chinese Social History
Conference,” held in Qingdao, Shandong, August 2005. It is modified by the author when translated into English. 相似文献
15.
Anna S. Agbe-Davies 《International Journal of Historical Archaeology》2009,13(1):112-126
The excavations at Bush Hill House were sponsored because of its association with a notable historical figure, yet the archaeologists
were more interested in what we saw as the “bigger” picture: colonialism; slavery; the Atlantic World. This paper addresses
both the micro scale—individual deposits and individual people—and the macro scale—placing this site within the larger world of the British Atlantic of the eighteenth, nineteenth, and twentieth
centuries. Not surprisingly, both scales, when considered explicitly, offer insights into past social worlds and archaeologists’
means of discovering them. 相似文献
16.
Jiang Sun 《Frontiers of History in China》2011,6(1):53-73
This article explores the relationship between Christianity and Chinese society in the second half of the nineteenth century
by re-examining the primary sources of anti-Christian movements. The first part shows how Christian churches broke the dominance
of the Qing government over local society. Conflicts between Christianity and Chinese religion were often transformed into
political confrontations between churches and the Qing bureaucracy. The second part analyzes how Confucianism, Buddhism, and
Daoism interpreted Christianity, with an emphasis on how to understand the perception of Christianity in Chinese society.
Exploring broader societal perceptions of Christianity—and not just those expressed in the writings of the Confucian literati—allows
for a more nuanced understanding of Chinese interpretations of Christianity. The third part studies the relationship between
churches and Chinese religious sects. On the one hand, in the language of anti-Christian movements such as those of the Zaili
and Cai sects, Christianity was the hateful “Other.” On the other hand, in the process of preaching Christianity, churches
themselves experienced a period of transmutation: they recruited into the church not only non-religious civilians but also
the followers of popular religions. For a long period, Christianity was called yangjiao, the “foreign religion,” making it the “Other.” Missionaries started to feel an urgency to reject their identity as the “Other”
after the harrowing experience of the Boxer Movement. 相似文献
17.
Tina L. Thurston 《Journal of Archaeological Method and Theory》1997,4(3-4):239-263
Historians traditionally have viewed the emergence of Denmark as a nation-state through western European primary sources,
inferring a fragmented, politically divided region between AD 800 and AD 1050. Conversely, archaeologists using local-scale,
single-site data argue for unification by ca. AD 800. An alternative is offered, combiningregional-scale archaeological methods (rank-size analyses) and consideration of westernand northern European texts. This approach reveals that as disparate polities unified, the “homelands” of ruling dynasties came
under control quickly, while peripheral areas remained largely autonomous. To incorporate peripheral areas, rulers manipulated
the location and function of political and economic centers. Local resistance to change is reflected in slow, uneven unification,
interregional elite competition, and eventually, armed rebellion. The apparent discrepancies between historic and prehistoric
data are no error; in fact, they mirror the inherent conflicts of this profound social transformation. 相似文献
18.
From Pottery to Politics: An Ethnoarchaeological Study of Political Factionalism, Ethnicity, and Domestic Pottery Style in the Ecuadorian Amazon 总被引:1,自引:0,他引:1
Brenda J. Bowser 《Journal of Archaeological Method and Theory》2000,7(3):219-248
A long-standing assumption in archaeological theory is that pottery in the domestic context represents a form of passive style that does not enter into symbolic communication in the political domain. This paper presents ethnoarchaeological data to establish a link between women's active political behavior and pottery style in the domestic context in a small-scale, segmental society in the Ecuadorian Amazon. Analysis of individual variables of style shows that Achuar and Quichua women signify their political alliances in the painted decoration of their domestic pottery more strongly than they signify so-called passive processes of learning associated with early enculturation and ethnicity. Furthermore, analysis of women's judgments of pottery as Achuar or Quichua indicates that they decode cues to political alliances in the pottery of other women, including cues to political differences within and between groups. The theoretical implications of these findings are discussed in terms of the principles underlying women's stylistic behavior as part of the political processes involved in the construction and maintenance of social identity and social boundaries. 相似文献
19.
Xiping Zhang 《Frontiers of History in China》2007,2(4):469-492
By the early 18th Century, the “Rites Controversy” among the missionaries themselves has evolved into a culture conflict between the Qing Empire
and Europe. To make the European missionaries in China follow the rites of Matteo Ricci, Emperor Kangxi had French Jesuit
missionaries Joachim Bouvet and Jean Francoise Foucquet study the Book of Changes in his royal palace and had further conversions with the European missionaries based on their researches. Not only did this
cultural conversation reveal the Figurist’s tendencies, as represented by Bouvet, and the interior conflict among the missionaries
themselves after the “Rites controversy,” but also showed Kangxi’s policies towards the missionaries, as well as his attitude
towards Western culture and religion.
__________
Translated from Lishi Yanjiu 历史研究 (Historical Research), 2006, (3): 74–85 相似文献
20.
Michael J. Shott 《Journal of Archaeological Research》1998,6(4):299-329
Since Binford appropriated the term “middle-range theory,” it has signified the process of reasoning from the extant material
record to the cultural past. Merton's sociological concept of middle-range theory is relevant to archaeology, but does not
mean what Binford denoted by it. More accurately, Binford's domain should be called “formation theory.” By whatever name used,
archaeologists differ greatly in our views of its role and status. Somehow, formation theory has come to be viewed as method
but not theory, and as intrinsic to materialism, but irrelevant if not antithetical to other ontologies. Yet it is as critical
to the contextual understanding of the past sought by many archaeologists today—a role that, among others, belies formation
theory's marginal status in academic practice. 相似文献