The Modern Girl around the World: A Research Agenda and Preliminary Findings

Our research collaboration examines how the Modern Girl emerged as a global phenomenon in the first half of the twentieth century. By wearing provocative fashions and pursuing romantic love, Modern Girls everywhere appeared to disregard the roles of dutiful daughter, wife and mother. We develop the Modern Girl as a heuristic category that allows new insights into forces of globalisation and manifestations of gendered modernity. Through a case study of cosmetics advertising in China, India, South Africa, Germany and the United States, we show that the Modern Girl in each locale was shaped through multidirectional citations of elements from elsewhere, through transnational processes of racialisation and through distinct articulations of nationalism.     

摆脱引力 御风而行 乘上热气球俯瞰世界

<正>据说,每个人都有三个庸俗的梦想:飞翔、永生和预知未来。永生和预知未来至今而且可能将是人类永远都无法破解的难题,相对而言,飞翔就容易得多了。如今,国外每年一度的热气球节以及气球大游行备受追捧,这可能正是人们对飞翔梦想的践行,毕竟谁不希望自己可以有一对自由的翅膀,在天空中自由翱     

The Dialogical Tradition of Iranian Modernity: Monazereh,Simultaneity, and the Making of Modern Iran

Iranian modernity has chiefly been examined in the context of a dialectical antagonism between “traditionalists” and “modernists”—main categories comprised of related sub-headings such as “Islamist” versus “secular,” “reactionary” versus “revolutionary,” and “regressive” versus “progressive.” Following this approach, Iranian adaptations of modernity have often been (de)historicized as a theater of national “awakening” resulting from the toils of secular intellectuals in overcoming the obstinate resistance of traditional reactionaries, a confrontation between two purportedly well-defined and mutually exclusive camps. Such reductionist dialectics has generally overwritten the dialogic narrative of Iranian modernity, a conflicted dialogue misrepresented as a conflicting dialectic. It has also silenced an important feature of Iranian modernity: the universally acknowledged premise of the simultaneity and commensurability of tradition with modernity. The monazereh (disputation or debate) is the account of the interaction between rival discourses that engaged in opposing, informing, and appropriating each other in the process of adapting modernity. Narrativizing the history of Iranian modernity as the conflict between mutually exclusive binaries overlooks its hyphenated, liminal¹1 The notion of liminality has been theorized in different capacities. The anthropologist Victor Turner first used the idea of liminality in his study of tribal and religious rituals during which an initiate experiences a liminal stage when he belongs neither to the old order nor yet accepted into his new designation. Victor Turner, The Ritual Process: Structure and Anti-structure (Chicago, IL: Aldine, 1969). Turner’s insight has been expanded to investigate the general question of status in society. See, for example, Caroline Walker Bynam, Fragmentation and Redemption (New York: Zone Books, 1992), 27–51. Bynam applies Turner’s notion of liminality to the lives of Medieval female saints, arguing that Turner’s liminal passage applies more readily to the male initiate but does not in most cases reflect the experience of female initiates in Medieval times. Jungian psychology has shifted the focus from liminality as a stage in social movement to a step in an individual’s progress in the process of individuation. Jeffrey Miller, The Transcendent Function (New York: State University of New York Press, 2004), 104. See also: Peter Homans, Jung in Context: Modernity and the Making of a Psychology (Chicago, IL: University of Chicago Press, 1979). Others have used liminality to describe cultural and political change, have prescribed its application to historical analysis, or have made reference to “permanent liminality” to describe the condition in which a society is frozen in the final stage of a ritual passage. Respectively, Agnes Horvath, Bjorn Thomassen, and Harald Wydra, “Introduction: Liminality and Cultures of Change.” International Political Anthropology (2009); Agnes Horvath, Modernism and Charisma (Basingstoke: Palgrave, Macmillan, 2013); and Szakolczai, Reflexive Historical Sociology (New York: Routledge, 2000), 23. Finally, the notion of liminality has been applied to the analysis of mimetic behaviour and to the emergence of tricksters as charismatic leaders, given the association of the figure of the trickster with imitation. Respectively, Agnes Horvarth, Modernism and Charisma (Basingstoke: Palgrave, Macmillan, 2013), 55; and Arpad Szakolczai, Reflexive Historical Sociology (New York: Routledge, 2000), 155. This latter sense seems to apply to the history of Iranian modernity, for the anxiety of imitation was indeed one of its central concerns, and influential figures such as Mirza Malkum Khan (1833–1908) were sometimes perceived (though this was not universally the case) as saviours or tricksters alternatively by different people. On this issue, Fereydun Adamiyat notes how different people had different views of Malkum. The “despotic prince Zill al-Sultan” considered him to be of equal status to Plato and Aristotle. Aqa Ibrahim Badayi’ Nigar thought he was devoid of “the fineries of knowledge and literature (latīfah-i dānish va adab). Minister of Sciences and chief minister Mukhbirul Saltanah Hidayat thought “whatever Malkum wrote has been said in other ways in [Sa’di’s] Gulistan and Bustan.” Fekr-e Azadi (Tehran: Sukhan, 1340/1961), 99. Mehdi Quli Khan Hedayat’s view of Malkum Khan was summed up in these words: “This Malkum knew some things in magic and trickstery and finally did some dishonorable things and gave the dar al-fonun a bad reputation,” Khaterat va Khatarat (Tehran: Zavvar, 1389/2010), 58. Having said that, my use of the notion of liminality, though informed by the theoretical perspectives cited above, diverges from them in one important aspect: liminality as perceived by contemporary theory seems to be based on a pre-/post- understanding of non-liminal statuses accompanied by a desire on the part of the subject to emerge from the liminal state. This approach does not explain liminality as a site for the synthesis of coexisting identities. The munāzirah is precisely the account of such a process. In the context of Iranian modernity, the discourse of tradition was not perceived as prior to the discourse of modernity, as we shall amply see. In fact, European civilizational progress was deemed to have resulted from the successful implementation of Islamic principles. Therefore, while the history of Iranian modernity can still be analyzed as a liminal stage where a weakened old order meets the promise of a new order, it must be understood in terms of the encounter of simultaneous and parallel discourses. It is in this sense that liminality is employed in this study.View all notes identity—a narrative of adaptation rather than wholesale adoption, of heterogeneity rather than homogeneity, of dialogues rather than dialectics. The monazereh is the account of modern Iranian histories.     

Beyond Consumption: Functionality, Artifact Biography, and Early Modernity in a European Periphery

This paper considers the functionality and biographies of artifacts in the context of historical archaeology. It is argued that in order to understand how human life in the recent past unfolded in relation with material culture, artifacts must be recognized to perform various unobvious functions and also be conceived as processes rather than bounded physical objects. The paper begins with a theoretical discussion and then focuses on the post-acquisition life of artifacts and human-artifact relations in the seventeenth-century town of Tornio, northern Finland.     

The Imperial Visual Archive: Images,Evidence, and Knowledge in the Early Modern Hispanic World

This article examines the role of images as evidence and sources of knowledge in the early modern Hispanic world, arguing for the continued importance of visual epistemology as a technique for producing and circulating knowledge from the sixteenth through the eighteenth centuries. Visual materials played a central role in the production of knowledge, scientific and imperial, and served as key instruments for addressing the considerable challenges of distance and place posed by the geographical expanse of the empire. Historiographically, the article highlights the active generation of scientific knowledge in the Hispanic world and connects it to imperial and administrative practices; it highlights trans-regional channels of circulation, demonstrating the connected histories of the viceroyalties and peninsula and the multidirectional trajectories in which information and knowledge moved; and it points out deep connections between earlier and later colonial periods. Methodologically, the essay explores the potential of images as historical sources, suggesting that the high status of images in the early modern Hispanic world led to the creation of an enormous pictorial archive that deserves the same level of scholarly attention and rigor that has been lavished on the textual archive.     

Modern witnesses: foreign correspondents, geopolitical vision, and the First World War

The First World War was the first modern, mediated conflict. In this paper I argue that British correspondents on the Western front attempting to accurately witness the war encountered a crisis of representation and visuality. They occupied a particularly unstable position between the many sites and points of view within a cubist landscape of shattered geographies and unstable boundaries. Their writings, though rich in masculinist and nationalistic accounts of heroism, also contain a newer perspective characterized by the failure to fit these older narratives into the inhuman, incomprehensible spaces of modern war.     

马克思的世界历史理论与全球化历史进程的实践

自16世纪启动的全球化进程,在三次工业革命的推动下,日趋显现出新的形态与强劲走势,成为学术界普遍关注与探讨的一项重大课题。本文将以马克思的“世界历史理论”为依据,就全球化的历史演进做出理论与实践的解析,并指出全球化的历史意义是促进世界大同的到来。     

The Politics of Suffering: Progress,Modernity and the Adolescent Crisis

A concern for progress is central to the public agendas of modern societies. Political actors compete with one another mainly with regard to their respective claims to bring about a better future, particularly in the economic and technological spheres. The focus on progress has, however, deeper roots which date back to the aspirations of the Enlightenment. Around that time, the belief arose that systematic improvements are made possible by the structural features of modern society and culture, improvements that will gradually release humanity from much of the suffering characterising its historical past. This article argues the persistence of a culture of progress, rather than easing suffering, in fact enhances and mobilises it for the pursuit of superficial forms of gain. It is also claimed the attempt by Habermas' critical theory to develop a broader and more satisfactory conception of progress fails to address this problem. The article suggests an alternative and more fundamental critique of progressive ideas is required. It reflects upon these abstract theoretical questions in connection with the concrete example of the 'adolescent crisis' and the role ideas of progress play within it.     

以现代化为主题构建世界近现代史新的学科体系

我国世界史学科长期以来基本上沿用苏联体系,苏联体系对我国世界史学科的建立与发展曾经起过很积极的作用。但这个体系有它固有的弱点。一是其时代性很强,而其时代背景现在已基本消失了;二是它包容性较小,容不下当代历史学所提出的新的研究课题。因此,有必要探讨建立新的学科体系的问题。本文主张以现代化为主线建立世界近现代史的新学科体系,因为自世界进入近代以来,几乎一切事件、一切变化都围绕着一个主题：现代化。本文提出若以现代化为主线重新观察,世界近现代史可以划分为五个阶段,这五个阶段首尾相接,组成了完整的世界现代化的过程。     

京都大学人文科学研究所共同研究班：以中国近代史为例

日本京都大学人文科学研究所(以下简称“人文研”)的共同研究,可以说取得了一些多少令学界关注的成果。当然,共同研究也只能构筑在个人研究的基础上,这一点毋庸赘言;不过,共同研究超越了个人研究单纯的总和这一点也确凿无疑。在此我想介绍一下自己也深深参与其中的“人文研”中