STAYING TRUE TO THE CAUSE AND GATHERING THE POWER OF LOVE——A RECORD OF THE ONE HEART PROJECT AFTER THE WENCHUAN EARTHQUAKE

正May 12,2008,is a day that surely lives on in infamy in the minds of many.The story of the Wenchuan earthquake,however,did not end when the rumbling stopped.People from all walks of life and all over China came together as one,doing everything necessary to provide assistance and rebuild the county from the rubble.At that time,Wenchuan was the epicenter of not only an earthquake,but also of the Chinese heart,and like a seed     

Who Said, “Confucius Composed the Chunqiu”? ——The Genealogy of the “Chunqiu” Canon in the Pre-Han and Han Periods

It is often said that “Confucius composed the Chunqiu 春秋 (The Spring and Autumn Annals) to convey the way of the king.” Scholars have long noticed that before the founding of and during the Han Dynasty the phrase that served as the title of the allegedly Confucian work, “Chunqiu,” was also often used to designate history in general. In what intellectual and textual contexts did the term evolve from something general into a specific concept associated with Confucius? What works or ideas did pre-Han and Han scholars have in mind when discussing Confucius’s Chunqiu and the broader “Chunqiu” canon?1 Exploring these questions, the study that follows begins by systematically documenting the occurrences of this term in pre-Han and Han texts. It demonstrates that while Mencius was the first person to associate Confucius’s teachings with the Chunqiu, his statement was a solitary and surprising voice in the pre-Han era. Not until the Western Han Dynasty was Confucius widely heralded as the creator of the Chunqiu. But few scholars are aware that Western Han scholars never strictly distinguished the laconic Chunqiu from the detailed historical knowledge preserved in the Gongyang 公羊, Guliang 谷梁, and Zuo 左 commentaries. Furthermore, as the Chunqiu gained canonical status, the phrase still served as a generic term, referring to various historical narratives. Zhang Xuecheng 章学诚 is famous for claiming that “The Six Classics are all history,” and I shall show that in the minds of the people of the Han Dynasty, all historical works were classics.     

A Brief Analysis of Discrimination in Language Classroom——from the Perspective of Sociolinguistics

It is widely acknowledged that sociolinguistics is the study of language in certain context concerned with our society.Sociolinguistics and linguistics are intrinsically related to each other,but there has been difference as well.Linguistics research deals with language system itself,which belongs to the micro level on the one hand;many phenomena reflect discrimination in language classroom,these discrimination are caused by social factors to a certain degree.This paper makes a brief analysis of discrimination in language classroom from the perspective of sociolinguistics,which deals with many issues such as depiction of language discrimination、analysis of phenomenon and accordinglysolved measures.     

THE TIBETAN VILLAGE OF NORTH WEST YUNNAN-a basic grammar of local authenticity

This work is the result of a journey in North West Yunnan. The European architects try to identify and explain which the main characters of local authentic architecture are, and to define a basic grammar. Observing the ongoing trends of change, they make comments and give some basic personal suggestions about architectural conservation. Authenticity is not an absolute idea and it should be clear that the following observations come from a European conservationist point of view. The document is written in the perspective of promoting a conservation oriented to tourism development in the area.     

Uprisings,Migrations, and Ethnic Identity： A Study of the Kaxabu in the Taiwan Borderland during the Qing

The earliest written record of the term “Kaxabu” dates to the 1908 survey report by the Japanese scholar Ino Kanori. In his study of the Pazzehe tribe in central Taiwan, he wrote： “Kaxabu was the name given by the Pazzehe to Daiyao＇puru, a small division of its ethnic group.” During the Qing era, the Pazzehe was called the Anli group by Chinese speakers in Taiwan, while the Kaxabu were named Puzili she （the Puzili tribe）. Since the Kaxabu originated from the Pazzehe, thus in determining the time when the Kaxabu became distinct from the Pazzehe and in exploring the differences between them, we will also elucidate historical developments before the Japanese colonial era. Using Qing historical materials such as travelogues, expedition-records, newspapers, data from fieldwork, surveys, and interviews, this study traces the intervention of the Qing court into tribal relationships in central Taiwan, beginning with the Dajiaxi she Incident （1731-32）, it touches on the changing environment of the Kaxabu/ Puzili she in their migrations in order to shed light on the development of the two distinctive identities-the Kaxabu and Pazzehe/Anli group. The analysis also reveals the impact of uprisings and migrations upon the border area surrounding Qing Taiwan, as well as problems of ethnic identification and geography.     

The Authentic Record of the Livelihood of Tibetans Living on the Snowy Plateau-The documentary ＂A Year in Tibet＂ Attracts Worldwide Attention

＂This year, I have seemingly become a famous movie star as my name is well-known amongst many overseas tourists traveling to Gyantse. It is incredible to me that this documentary series had such a great influence after being broadcasted all over theworld. I remember the time when Sun Shuyun （the director of the documentary） came to invite me to be the main character of the documentary and be followed everyday with a camera behind me. To some extent, I did feel frustrated during that particular period.＂     

Restituting Church Buildings and Negotiating Church Factions： Missionary Mapmakers and the Making of Local Networks （1712-1716）

At the turn of the 18th century, the Kangxi emperor initiated a large project to map the vast territories of the Qing. The land surveys that ensued were executed by teams of Qing officials and European missionaries, most of them French Jesuits first sent to China in 1685 and actively supported by the French crown. Early 18th century Jesuit publications foster a much-heralded claim that these missionary-mapmakers drew on their status of imperial envoys during the surveys to locally advance the position of the Catholic church. This article strives to explore the format/on of such local networks by these missionaries as they passed through the cities and towns of the Chinese provinces. On the basis of archival material, details emerge of contacts with local Qing administrators and Chinese Christians, and of attempts to purchase and recover local churches. This is then discussed against the background of the Rites Controversy, in an attempt to evaluate how such local networks relate to the rivalry between missionaries of different orders. The article emphasizes that there was （and perhaps is） no such thing as ＂pure science＂ by underscoring that important technical achievements such as the Qing mapping project are often shaped by complex networks and historical contingencies.     

Tibetan Woodcarving

Keeping Abreast with Religious Advancement
The chapel in the Tashilhunpo Monastery for the stupa of the 10th Panchen Lama was built in 1993. I found the woodcarving art was my newly discovered complex art. When and where from does Tibetan woodcarving originates？ I have not yet to make any conclusions from all my research. Notwithstanding, academic circles generally conclude that the origin and advancement of Tibetan woodcarving art was keeping abreast with the dissemination and development of Buddhism in Tibet. That is to say woodcarving was included when Songtsen Gampo built the Tubo Kingdom in the 7^th Century.     

Entering Tibet on Foot

In November 1967, when the chaotic “cultural revolution” was in full swing, Cheng Demei, at the age of 19, and his schoolmates made a three-month, 2,00 km journey from Chengdu to Lhasa in winter. Thirty years later, he wrote a book, Reflection on Tibet,recording this experience and the luck that brought him and Tibet together. This book has been published by the China Tibetology Press.In this article, an extract from the book is offered to entertain readers.     

Li, Feng and David Prager Branner,eds., Writing and Literacy in Early China: Studies from the Columbia Early China Seminar

This welcome new collaborative volume tells a story that has not been investigated adequately:the rise and spread of literacy in ancient China.While there is a large bibliography of studies of the writing system itself,few scholars have addressed the question of literacy,that is,how writing was used in society,how people were taught to read and write,and how the practice advanced both geographically from the center to the periphery,and socially from the elite to what one of the contributors calls "the lower orders." Feng Li and David Prager Brarmer are to be applauded for bringing together eleven engrossing articles representing the finest scholarship in English and immensely clarifying these crucial phenomena.Constraints of space preclude consideration of each chapter in this long and carefully annotated book;1 in what follows,I shall attempt to sketch what the book accomplishes and the evidence on which it relies.     

Valuable Cultural Relics of Gesar Times Reappeared in Garze

In August,2011,Professor Wen Yucheng,Chinese famous archaeologist,former Director of the Institute of Luoyang Longrnen Grattoes,researcher at the Office for Cultural Relics Appraisement in China Cultural Relics Information Consulting Center,has identified some valuable cultural relics of the Gesar times,which are stored in the Kathok Monastery, Palyul County,Garze Prefecture,Sichuan Province. It is the third time for Professor Wen came to Garze and evaluated cultural relics of Buddhism and of the Gesar times.Before that,he had gone to Derge,Palyul, Denkhok,Garze and Chaggo in Garze to make field work on appraisement of the cultural relics of the Gesar times. Prof.Wen said,"In the hearts of Tibetans,King Gesar     

A Lone Islet or A Center of Communications? Shanghai in the Indian National Army Movement

Students of modem Chinese history,and modern Shanghai history in particular,tend to view Shanghai as having been a lone islet during the Pacific War,when it was cut off from other parts of the world.This article,however,argues that Shanghai was still well connected to areas under the control of the Japanese throughout the war.Using the Sikh community in Shanghai as a case,it demonstrates how the Indian National Army used both a Japanese-initiated military highway and the long-existing Indian diasporic network in Southeast and East Asia to facilitate a certain kind of mobilization.It further sheds light on how the Sikhs in Shanghai were influenced by and responded to the Indian National Army's endeavors.     

MINISTER ON BUIL DING OF THE QINGHAI-TIBET RAILWAY——AN INTERVIEW WITH RAILWAY VICE-MINISTER SUN YONGFU

Editor＇s Note：Sun Yongfu is now vice-minister of railways. In 1962, when he graduated from the Department of Bridges and Tunnels of the Changsha Railway Institute of Hunan Province, he was assigned to work in the Zhengzhou Railway Bureau. In a survey of the bearing capacity of railway bridges, he examined bridges one by one from Zhengzhou in Henan Province to Wuhan in Hubei Province. On this basis, he produced the studies that made him famous and led to his promotion as one of the senior technical personnel. In the ensuing years, he participated in construction of a number of railways, including the Sichuan-Guizhou, Guizhou- Kunming, Chengdu-Kunming and Hunan-Guizhou lines. He also participated in the China-aided construction of the railway between Tanzania and Zambia. In 1984, Sun was promoted to be vice-minister of railways and was put in charge of national planning and construction. He presided over the construction of some 10,000 km of trunk line, including the Beijing-Kowloon, Datong-Qinhuangdao, Nanning-Kunming and Hengyang-Guangzhou railways. In early 2001, Premier Zhu Rongji proposed Sun to be the deputy head of the leading group for the construction of the Qinghai-Tibet Railway, taking charge of the routine work. In the document Premier Zhu signed, Sun was allowed to enjoy treatment due to a minister （instead of a vice-minister）. On June 29, 2001, when the inauguration ceremony for construction of the Qinghai-Tibet Railway was held in Lhasa,     

Different Symbolic Meaning of Color in Chinese and Western Cultures

Colors are embodied with different meanings and symbols in different countries. Not only should we understand their basic and literal meanings, but also we should focus on their deep contents in symbolic meanings, because their symbolic meanings vary from culture to culture. The differences in the symbol of colors are due to different cultures and history backgrounds as well as aesthetic psychology. This paper, mainly based on the Chinese and western culture, approaches the symbols of colors represented in the two different cultures through analyzing the different understanding of colors, which can help us understand culture difference in colors better during intercultural communication.     

SEQUENCE OF INTERNAL EVENTS DURING THE FOUNDATION PERIOD OF THE HITTITE KINGDOM

The events we will be dwelling upon and which are known from the cuneiform sources unearthed at Bogazkoey date directly to the time of Hattusili I or later, and provide information about the foundation period of the Hittite kingdom which took place in the cities that were closely linked to or directly occurring in the capital city, Hattusa, or elsewhere. It is not possible to put campaigns, conquests and the events in exact chronological order within the foundation period of the Hittite kingdom. However, it can be said that while the early part of the reign of Hattusili I was mostly a period when the borders were expanded by military campaigns and conquests, the later part of this king‘s reign was most probably when internal turmoil arose.     

Official Life： Homoerotic Self-Representation and Theater in Li Ciming＇s Yuemantang Riji

Homoerotic play was central to the recreational culture of theatergoing from the mid-Qing to the beginning of the twentieth century, especially in Beijing. Theatergoing literati in particular played an important role in the production and reproduction of an elite, theater-based, homoerotic sub-culture, heavily investing themselves in the pursuit of social distinction. While it is important not to underestimate the importance of lower-status audiences in the popularisation of Peking opera, the literati doubtlessly considered themselves the aesthetic vanguard in terms of both the judgment of staged drama and the literary promotion of romances between themselves and the boy-actors offstage. Unlike ＂flower-guides＂ （Huapu） that circulated between friends, diaries from the period record private thoughts on the scene that would not, and could not, be expressed in public. Drawing on the diary of the influential late-Qing scholar-official Li Ciming （1830-94）, I focus on the question of how an understanding of public participation entered Li＇s diaries, as well as examining what his self-representations have to say about Qing literati ownership of homoerotic sensibilities and spaces, which is to say, how he saw himself as presenting to others and how that self-presentation is （re-）presented in his writing.     

Back to Gamdeling

The Township Village of Gamdeling is situated in District Naiqung, County of Doilungdeqen, Lhasa. It is the place where I began to establish a relationship with Tibet. Halfa Century＇s Concern and Remembrance In the early spring of 1963, as a junior student majoring in Tibetan at the Department of Minority Languages and Literature in the Central College for Nationalities, I set foot in Tibet for the first time. The first place I saw was the Township Village of Gamdeling, where I went to work with the liberated serfs who were undergoing a democratic reform. I helped set up grass roots political power. Being together day and night, I studied Tibetan with them and taught singing to children in the primary school. There, I learned to recite Tsangyang Gyatso＇s poem, On the Peak of the Eastern Mountain, from which the well- known name ＂Makye-ame＂ comes. Since July 20, 1963, the day on which I departed, I have had no opportunity to return to Gamdeling. These years, by radio, newspaper and internet, I got to know that a famous vegetable and flower producers＇ cooperative was built in Gamdeling. I can collect hundreds of reports about Gamdeling on line. The news makes me excited, because I know Gamdeling is going forward with Tibet. How about my old Tibetan friends？ How about their life now？ Who are even still alive？ On August 30, 2011, on the occasion of a short business trip to Lhasa while accompanied by a friend, I stepped on the land again. Tenzin Wodrup＇s Vegetable Greenhouse Across the bridge over Tohlung Chu of the Lhasa River, we entered the area of Gamdeling. For me, everything was so familiar but yet strange! We stopped our car in front of a building with the sign of ＂Vegetable and Flower Exhibition and Trade Center of the Gamdeling Farmers＇ Vegetable Cultivation Cooperative, the County of Doilungdeqen＂. By the gate there was a stall selling local watermelons. Having taken some pictures, we drove northwards into the district of the vegetable greenhouses, intending to find a local and ask the way. It took five or six minutes for our ear to circle around the area, from which, we can see how big the district was. In time, I saw a middle-aged farmer with a bright T-shirt standing on the road. I got out and asked him about Tsering Dondrup. To my surprise, he was from Gamdeling and lived in the same Village of Chabka as Tsering Dondrup, and they were relatives The man＇s name was Tenzin Wodrup. He promised to take us to call on Tsering Dondrup＇s. On both sides of the road that was straight, clean and paved with cement, there stood dozens of vegetable greenhouses in rows.     

Chinese Socialism as Vernacular Cosmopolitanism

This paper follows the life of an idea, a fundamental concept in modern Chinese intellectual life： socialism. It explores this idea as an alternative form of Chinese cosmopolitanism, drawing from Pheng Cheah＇s identification of two kinds of Chinese cosmopolitanism： mercantile and revolutionary. If part of what we mean by cosmopolitanism is the local use of an external, or international, or otherwise ＂independent＂ （relative to local power and practice） ideology or discourse to promote an agent＇s sense of social good at home and connection to the world, then the ways that socialist thought, ideology and praxis have been employed in China in the twentieth century constitute one such strain of cosmopolitanism. Shehuizhuyi （socialism） meant related but significantly different things to Chinese in the twentieth century. This essay argues that Chinese socialism can be viewed as a version of vernacular cosmopolitanism through two examples： Wang Shiwei in the 1940s and Deng Tuo in the 1960s, as well as the discourse of Pan-Asianism before and after the Mao era. Chinese socialism was as much a terrain of debate and contestation about what it means to be ＂Chinese and modern＂ as it was a shared vocabulary and set of aspirations. All along it has been able to play the role of cosmopolitan thought for some influential Chinese thinkers and doers--connecting China to the world in order to pursue universal values.