The May Fourth Movement as interpreted by the Chinese intelligentsia of the 1930s

Because of its intricate nature, the May Fourth Movement is bound to have been interpreted from a variety of angles with the passage of time. During the 1930s, the circle of Chinese intellectuals developed a diversity of interpretations that viewed the May Fourth Movement as, for example, a movement for personal liberty, an anti-feudal movement, a bourgeois cultural movement, or a movement of a quite complex character. In the meantime there also appeared the analogy of the May Fourth Movement to the Renaissance and Enlightenment. These interpretations – and analogies as well – actually imply the interpreters' own mentality and signify their own thinking. The concept of the May Fourth Movement conceived by one school of interpreters often changed with the actual needs of that school and hence turned out to be inconsistent. Nonetheless, the notions of the May Fourth Movement as fleshed out by different schools might also be seen to have something in common. Interpretations of this nature informed the essence of the May Fourth Movement and, to a further extent, displayed the trajectory and trend of history.     

The Revolt against the West: Decolonisation and its Repercussions in British International Thought, 1945–75

It has been suggested that British intellectuals were either indifferent to decolonisation or sought to downplay its impact. As a consequence, historians of international thought have overlooked the extensive debates that occurred among scholars and intellectuals concerned with British foreign policy and international relations. This article addresses those debates, examining the responses of internationalist, Whig, realist, and radical thinkers to decolonisation and to what they thought to be the changes it brought about in contemporary world politics. It argues that far from being indifferent to decolonisation, many British students of international relations were deeply worried about what some called ‘the revolt against the West’, and that those concerned helped shape the distinctive character of British international thought in the formative period of the discipline of International Relations (IR).     

Marco Denevi: An Argentine Anomaly

Hipotermia by the Mexican author Álvaro Enrigue was published in 2006. Even though it is considered an example of the most recent Latin American narrative, reflecting on the effects of globalization and neoliberalism in Mexico, the most evident effect of which is a blurring of the idea of nation, it has not been well acknowledged for depicting the incertitude of our days in a more social way. In this article I read Hipotermia as a novel where the Writer (as a social representation of the intellectual) deals with a creative block as a result of his anxiety regarding the traditional concept of an author in the boom period (1970s). The way he works through it consists in a fictional project about non-epic characters. As a result of this, the book creates a mosaic of voices that can be identified as experiences of the middle class in the context of a global society. I try to prove that the concept of “Global Class,” developed by Saskia Sassen, describes Enrigue’s conception of both the exile’s experience and the middle class’s subjectivity.     

Resistance and the politics of negotiation: women,place and space among the Kayapó in Amazonia,Brazil

In this article, I suggest that a critical analysis of Kayapó participation in resistance strategies should be inclusive of negotiated politics, everyday resistance and micro-scale strategies of contestation along with the public and highly dramatic. In particular, I interweave theories of gender, resistance and space to analyse women's strategies of resistance and spaces of negotiation in a Kayapó village. I not only emphasize the performative politics of activism, but also highlight the gendered facets of performance and resistance. I suggest that a critical analysis of women's participation in resistance strategies should be inclusive of but not overshadowed by the highly visible, spectacular forms of social movements. Drawing upon more than 12 months of ethnographic research in a Kayapó village, I note the importance of examining everyday experiences of discord and resistance in Kayapó villages. This micro-scale perspective is especially salient if we consider that women might be unevenly included or not have routine access to leadership roles and protests. Finally, I draw attention to the power-laden spatial politics of contestation in order to trace the way in which women are using distinct facets of village landscapes for performative practices and politics.     

Ethnographic sound collections and Australian Aboriginal Heritage: Kaytetye song traditions remembered

ABSTRACT

Song was one of the principal methods of transmitting knowledge in the fundamentally oral societies of Indigenous Australia. As the breadth of song traditions has greatly diminished over the past 200 years, archival recordings of song now form a significant resource of intangible cultural heritage for Australia’s Indigenous people. The song performances recorded in the past are now being rediscovered, remembered and in some cases revived. This paper presents findings from a recent project involving the return of a set of poorly documented recordings of songs to Kaytetye people in central Australia. These newly discovered recordings, the earliest ever made of Kaytetye singing, are shown to be an important heritage resource for these communities. Working collaboratively with senior song experts in order to gain a better understanding of the meaning and cultural significance of various songs, I document the how this discussion of audio material generated important social-histories and memories, reinforced local understandings of rights in cultural heritage, and revealed both continuities and changes in Kaytetye ceremonial and song practice.     

20世纪30年代自由主义者对中国共产党的批评与指责--以《独立评论》为例

《独立评论》周围的一些自由知识分子,在严重外患的背景下,站在民族主义立场上,逐渐认同国民党而反对共产党;同时本来根深蒂固的自由主义立场,自然也使他们对中共进行了许多批评;此外。在国民党统治区的言论环境中,他们对中共的认识还很难摆脱偏见和错误。具体把握30年代这些自由知识分子对中共的态度,对认识这一群体在中国现代史上的政治特征及政治走向具有重要意义。     

孙中山与晚清革命党人社会背景的再认识

孙中山早期革命(晚清时期)的社会背景(或基础)不是资产阶级,他所领导的革命也不是资产阶级革命。兴中会时期,他所依赖的社会力量是背离了传统社会体制、率先接受西方影响的边缘阶层,其社会基础十分薄弱,所以他的革命活动到处碰壁。1901年以后,孙中山转向新政中产生的追求民族主义目标的新知识分子,由于革命得到这一新社会精英阶层的认同,社会基础迅速扩大,终获辛亥革命的成功。     

A Space and Time for a Generation to React: The Gattjirrk Cultural Festival in Milingimbi

This article deals with the annually held Gattjirrk Cultural Festival organised in Milingimbi, a Yolngu community in Northeast Arnhem Land, and has the objective of analysing its socio‐cultural and political meaning. Although this event is considered an amusement (wakal), it nevertheless constitutes an arena to negotiate postcolonial realities in which Yolngu people are forced to live. Focusing on the organisers' overall frame of ‘sharing culture’ and youths' interpretations of hip‐hop dances as ‘performative tactics’, I suggest that the Milingimbi Festival creates a space in which generational perspectives within the community as well as the tension between Yolngu people and the non‐indigenous (balanda) world may be displayed and mediated. While the Festival has been mainly conceived as a space for encountering and ‘sharing culture’ with other groups and people both within the community and with the balanda world, it is also seized as an opportunity by young people to generate new ways to engage with and challenge others. By weaving together elements of Yolngu heritage and pop culture, I argue that fun or burlesque dances (wakal bunngul) are ‘tactics of cultural remix’ that through laughter and irony demand a witnessing: a mutual recognition, engagement, and responsibility to participate and to respond. It is thus in their own ways that these performances produce new connections and relationships bringing together old and young, Yolngu and balanda in an effective although fleeting encounter.     

Refusing to be Toured: Work,Tourism, and the Productivity of “Life” in the Colombian Amazon

Starting from the contention that exercising a “right to tour” is predicated on the work of producing tourability, I examine how tourability itself is a contested process involving relations of land and labour. Examining the current “resource boom” of ecotourism in the Colombian Amazon, I use an analysis of work and capital accumulation to unravel a seemingly small act of refusal by the community of Nazaret that has barred tourists’ entry to their land. I argue that this act of refusal opens up space for critically examining the relationships of land and labour, especially through the production of “life”, in the accumulation of tourable places in contemporary global capitalism. Engaging literature on both tourism studies and land politics in the Amazon region, I contribute to the scholarship on tourism and work while examining how Indigenous landscapes are being made productive towards the ends of capitalism.