ATHENIAN DEMOCRACY：FROM INSTITUTIONS TO IDEOLOGY

Of all the Greek cities in the classical period, Athens is the one for which we have by far the greatest range and quantity of evidence.Therefore, Athenian history - and in particular Athenian democracy - has been a major subject of twentieth century scholarship. From the vast number of valuable works dedicated to Athenian democracy we should like to name C. Hignett＇s History of the Athenian Constitution （1952）, A. H. M. Jones＇ Athenian democracy （1957）, R. K. Sinclair＇s Democracy and Participation in Athens （1988）, J. Ober＇s Mass and Elite in Democratic Athens （1989）, M.H.Hansen＇s The Athenian Democracy in the Age of Demosthenes （1991）, which ever since have been indispensable reference books for teachers and students in ancient Greek history. Although study of Athenian democracy has been going on for more than a century, many questions have not been settled yet. At the turn of the new century, Rhodes has brought forward his new book ＇Athenian Democracy＇. In fact, it is a collection of academic theses, but it certainly will necessitate much reconsideration of scholars in the field of ＇Athenian democracy＇. Te work consists of fourteen articles, each illuminating Athenian democracy from different angels and by different kinds of approaches. The articles are organized into four major topics as follows.     

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.     

News in Brief

Tibet to Hold ! ITH Mountaineering Assembly The llth Tibet Mountaineering Assembly is going to be held from Sep.26 to Oct.7. It is aimed to commemorate the 60th anniversary of the first ascent of Mount Qomolangma by human beings. The organizers will also hold several mountaineering activities for amateurs to learn mountaineering skills. i,hasa Issued China＇s Firstlmrism Law Lhasa issued the offprint of the Tourism Law of the People＇s Republic of China in August, which is the country＇s first tourism law. Deliberated and approved by the 12th Standing Committee of the National People＇s Congress （NPC）, the law will be put into force on October 1, 2013. Overseas Chinese Painters X＇isited Tibet Nearly 20 overseas artists from 11 countries and areas including the US, Canada, Japan, Australia, France and Italy set out for the journey of ＂Famous Chinese Painters to Tibet＂ on August 16. In the next ten days in Tibet, they produced art works and had seminars with local artists. 2013 Tibetan Thangka Industrial Dexelnpment Forum Ileid in Lhasa The forum was held in the Mass Art Gallery in Lhasa on August 15, attracting the relative experts, scholars and painters in Tibet to have an in-depth discussion about Thangka＇s industrial development pattern and path, and the inheritance and protection in the new media age. Grand Tibetan Musical Yarluag Zangbo Premiered Musical Yarlung Zangbo premiered at the Yarlung Theatre in Lhoka Prefecture on August 15, 2013. The musical showed the time-honored history and culture of Lhoka and also highlighted the Yarlung Cultural Festival from August 15 to 21. Tibet Invests 100 Million Yuan to Build Sehool Bathrooms Almost 100 million Yuan has been invested in building bathrooms for primary and middle school students in Tibet since 2012. It is expected that 109 bathrooms, which make use of solar energy by installing solar power water heaters, will be finished until the end of 2013. Nachen Bridge, connecting the North Circular Road and the 318 National Highway after completion, has realized its closure of the main part structure and is expected to open to traffic within the year. The scenic zone Nanyigou, located in Nyingchi Prefecture, has adopted a tourist quota policy to allow a limit of up to 2,000 per day since August in order to support Chinas bid to build ecological shelter. The 2013 Shoton Festival of Tibet has wrapped up on August 12th. During the seven days＇ festival this year, a total number of 1.38 million tourists have visited Tibet, reaching an all-time high. The Xiahe Airport in Gannan Tibetan Autonomous Prefecture of Gansu Province opened on Aug. 19.     

NEW BOOKS

40 Years of Painting and Writingin Tibet The author Han Shuli receivedhis master＇s degree from ChinaCentral Academy of Fine Artsin 1982. He has studied andworked in Tibet since 1973. Heis a member of Chinese People＇sPolitical Consultative Conference,a council member of ChinaArtists Association, Chairmanof Tibet Artists Association,President of Tibet Paintingand Calligraphy Academy, andExecutive Director of ChinaAssociation for Preservation andDevelopment of Tibetan Culture.The book consists of threesections, with totally 100 essayswritten over a period of 40 years.Each piece is about 1000 words,telling the author＇s experiencesand feelings in Tibet from botha common people＇s perspectiveand a painter＇s artistic view.The book was published byChina Tibetology Press in Oct.2013, at the price of 68 Yuan（ISBN：97878O25364181）.     

A Brief Review of Alexander von Stael-Holstein——A Great Scholar in Asiatic Studies

＂Stael-Holstein＂（i897-1937） should be a memorable name in Asian academic field, but it＇s a pity that today it has been almost forgotten by us. His full name in German is Alexander von Stael-Holstein. And ever since he inherited his baronage in I897, everybody called him Baron Alexander von Stael-Holstein. The Chinese translation 钢和泰 is just from the last part of his German name, i.e. the family name： Stael- Holstein. 钢 is the translation of the German ＂Stael＂ which means ＂steel＂ and 和泰 is the transliteration of ＂Holstein＂. The most familiar Chinese translation today is of course 钢和泰 or 钢和泰男爵, but there are many variants in Chinese scholars＇ writing, such as 钢和泰, 钢和泰太, etc.     

Sow One Seed, Gain One More Life

The meadow on the highland is as broad as an ocean, yet it is also as quiet as a painting, without the limitation of a frame. It seems more natural and lively than a painting. It is as simple as the clear eyes of a Tibetan sheep, reflecting the rippling green grass and the scent of the soil as carried by the breeze. This scent followed me all the way as I followed spring＇s progress across the highland and as we drove deeper into the wide prairie in the County of Hongyuan. A Tunnel Enclosure in Camouflaged Clothing On average, Hongyuan is more than 3600 meters above sea level and is mainly involved in animal husbandry. It is the only county largely inhabited by Tibetans in the Prefecture of Aba. There is a vast area （777,200 ha.） of lush native grassland, 91.8 percent of the whole county. ＂Tashi Delek, welcome my reporter＂ said Tsepudan, Chairman of the Karlama Village Committee in the Township Village of Achok in the County of Hongyuan. He greeted me with smiles. He looked tall and strong in his traditional Tibetan robe, with a large-screen cell phone at his waist. ＂What＇s the fence for＂ I asked in curiosity. Before me was a huge fenced paddock. ＂A tunnel enclosure, they helped us build it,＂ said Tsepudan, pointing towards our companions （Professor Li Jian, and Professor Tang Cheng from the Southwest University for Nationalities, as well as Mr. Liu Gang from the Sichuan Prairie Institute）. Made of steel, the tunnel enclosure is shaped in a hexagon, 10 meters long. At first sight, it seems to be without any technical content. Actually, it contains a certain delicacy in its awkwardness. It saves a lot of labor and time when it is used to give an injection or medicine, or shear sheep, weighs something, or transport yaks and sheep. The Southwest University for Nationalities, the Sichuan Prairie Institute and local herdsmen produced it together, including its design, site selection and construction. Eight national     

Old Shezang＇s Story

The Namseling Manor rests on a site by a river, south of Samye Monastery and within the boundary of Namseling Village, County of Chanang in Lhoka Prefecture. The Manor was built during the Phagdrup regime. The Namseling Manor is a model of Tibetan feudal serfdom society. As an early, large-scalemanor house built in a time when Tibetan society lived under a serf-based regime, Namseling has survived hundreds of years as a witness to the formation and development of a feudal manor. After democratic reform in Tibet, the Namseling Manor stood deserted for more than half a century. The present manor, no longer what it once was, has embraced many life stories, including that of Shezang. The now elderly Shezang was born in Nagqu in 1927. Both his parents were servants in the nobleman＇s household. At 14 he was taken to Lhasa to work as a babysitter. The next year his parents passed away one by one. A fellow villager told him the news when he returned to Namseling at 26. Shezang has a younger sisterbut they were separated in Nagqu when both were still young. They never met again.     

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     

Bosker,Bianca, Original Copies： Architectural Mimicry in Contemporary China

The discovery and recognition of the value and potential of a society＇s ＂low culture＂ often require an outsider＇s eyes. During the Meiji period, while Japanese elites were immersed in the ink painting of literati tradition （bunjinga）, visiting Europeans were fascinated by the cheap and popular ukiyo-e prints, which had the earthly pleasure-the floating world-as the main subjects and were considered vulgar by serious scholars and artists of the time. In contemporary China,     

The Urban “Cultural Nexus of Power”： Intellectual Elites in Shanghai and Beijing, 1900-1937

In the decades before the full-scale war with Japan in 1937, a robust series of institutions connected the bourgeois with intellectuals （which included professionals and journalists, as well as academics） in Shanghai. Collectively, these institutions can be understood as forming an urban ＂cultural nexus of power＂ that allowed non-state actors to effectively control aspects of Shanghai＇s political life. This bourgeois-intellectual alliance was not inevitable; no similar bonds existed between these same two groups in Beijing. It was forged in Shanghai due to the city＇s unique historical position as a Treaty Port and its dynamic economy, which included an extensive structure of private higher education and a market-based publishing industry. Unlike the rural ＂cultural nexus of power＂ originally described by Prasenjit Duara, this urban nexus grew stronger during the political and economic changes of the early twentieth century. War and revolution in the 1930s and 1940s, however, destroyed the connections between the bourgeoisie and the intellectuals, ending the vibrant urban environment they had created.     

＂Long Distance Medical Treatment＂ in Old Tibet

In 1966,Ngawang Dorje served successively as a military lieutenant,party secretary of the district,subprefect and vice director of the People＇s Congress of the county.He is adept in agricultural production.Having formally retired,he was again reemployed by the county government to work in the agricultural development office of the county until finally retiring today.At present,he is living in his house located at Gyantse County in a comfortable and relaxed old age.     

TIBETAN LANGUAGE AND ITS TERMINOLOGY STANDARDIZATION——Introducing a New Perspective on the Standardization of Tibetan New Words andTerminology

The Tibetan language spoken by the Tibetans belongs to the Tibetan-Burmese branch of the Sino-Tibetan family. It has about six million users who live mainly in the Tibet Autonomous Region （TAR） and four other Tibetan-inhabited provinces： Qinghai Province, Sichuan Province, Gansu Province and Yunnan Province. The standardization of Tibetan terminology is an essential part of China＇s national policy on nationality and national languages. A special column named ＂Tibetan Language and its Terminology Standardization＂ is included in this issue to describe the birth, use, and development of Tibetan language especially the standardization of its new terminology.     

Tibetan Musician Menam Dorje

e are all products of our times. Everyone＇s life story is a history of his Wtimes and every Tibetan has a life story worth telling. The 20th century was probably the most eventful century in the history of our blue planet. Many historic events came thick and fast. For Tibet, 1951 was amassive year.     

Recalling the War in China： The Dahoufang Project in Chongqing and the Restoration of a Legacy

This article presents a rare inside view of a unique project currently underway in China to study and preserve the memory of possibly the single most seminal event in Chinese modern history, the War of Resistance against Japan （1937-45）. The article introduces a multi-faceted program to preserve the wartime cultural heritage; the work is ongoing in the thriving western metropolis of Chongqing, once China＇s bomb-torn wartime capital and international Allied command center. It describes how, seven decades after World War II, scholars, cultural workers, government experts, and artists in China are joining hands in an unprecedented, all-encompassing project to record, restore, and recount the extraordinary legacy of China＇s War of Resistance in its local, as well as national and global contexts.     

Wu Jen-shu,Jibian liangmin： ehuantong Zhongguo chengshi qunzhong jiti xingdong zhi fenxi （Good Citizens Turning Rebel： Analyses of Urban Mass Collective Actions in Traditional China）

Scholars have long been interested in rebellions and revolution in Chinese history The interest has a real-world basis： China＇s long and turbulent past is a rich minefor academic study, and the country＇s seemingly endless conflicts and struggles in recent centuries give such study relevance to reality. For obvious reasons, most studies of Chinese rebellions and revolutions focus on rural society. Wu Jen-shu＇s Jibian liangmin is among relatively few works that devote attention to public, and often violent, expressions of displeasure in Chinese cities and towns before modern times.     

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.