共查询到20条相似文献，搜索用时 31 毫秒
1.
Eric Wang Li Xiaoke 《中外文化交流(英文版)》2007,(2):14-17
Artist and photographer Li Xiaoke grew up looking to his father as a role model. But ,growing up in the shadow of the great modem master of traditional Chinese landscape ink and water painting, brought its own particular burden. Now in his sixties, the son has established his own place in the Chinese world of fine arts and photography, and created his own artistic vision.[第一段] 相似文献
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Nabil Al-Tikriti 《Al-Masaq: Islam & the Medieval Mediterranean》2005,17(1):125-146
In the spring of 915/1509 an Ottoman prince named Korkud (ca. 1468–1513) abandoned his Antalya post and headed by sea to Mamlūk Egypt. Since such princes were absolutely not allowed to leave their assigned postings, by his actions Korkud risked provoking a civil war and opened himself up to allegations of betrayal. In an attempt to counter such accusations, Korkud sent his father Bayezid (886–918/1481–1512) an autobiographical treatise presented as an individual testimony to the religious significance of the .(h)ajj ritual and a comprehensive defence of his actions. However, as Korkud was the main royal backer of several sea ghāzī captains, there is reason to believe that his motivation for leaving Antalya extended beyond personal piety. Whatever his real intentions, Korkud's insistence on a believer's right to embark on the pilgrimage provided a powerful argument to justify his 14-month self-exile at a personally and politically sensitive time. 相似文献
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Laura Ugolini 《Cultural and Social History》2016,13(3):357-375
The figure of the hyper-patriotic middle-class father, happy to sacrifice his sons to the war, while remaining snug at home, was a recurrent feature of post-First World War literature. This article places this view of wartime fatherhood under scrutiny, suggesting that middle-class fathers with sons of military age rarely behaved as straightforward enforcers of the state’s call to arms. Alongside expressions of vocal pride in sons who conformed to the manly ideal by volunteering, there were resistance, silence and fear, while support for sons who sought to avoid enlistment was a good deal more evident than any determination that sons should do their ‘bit’ at all costs. 相似文献
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Gao Quanxi 《中外文化交流(英文版)》2006,(10):16-18
He established his status in the arena of contemporary Chinese oil art with his landmark works “Spring Wind Comes Again” in the late 1970s. His creation later encountered popular artistic trends in the 1980s such as “nostalgia style”, “scared art” and “neo-realism”. Many of his artworks, including “On the Harvested Land”, “We Sang This Song Before”, “The Land with Prickles” and “The Body Under the Sky”, explored common feelings and formatic elements of his contemporarie… 相似文献
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Li Chun 《中外文化交流(英文版)》2006,(9):18-21
S hu was born of a peasant family. Supported by the state scholarship, he nished his academic art training in the Central Academy of Fine Arts and became the third-generation oil painter of modern China. Talented and diligent, Shu has steadfastly pursued his artistic ideals and perfected his skills. While versed in such a wide range of subjects as portrait, body, landscape and still life, he has gained reputation as an accomplished artist thanks to his virtuosity in portraits of leaders. Sh… 相似文献
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Wang Xiaohui 《中外文化交流(英文版)》2007,(8):23-25
In a sunny, chilly winter morning, I was invited to the apartment of Zhang Runzi, an old woman artist who has dedicated herself to the creation of painted clay figures. I had admired this respectable artist for years but never had chances to meet her before. 相似文献
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Aimin Cheng 《Inter-Asia Cultural Studies》2019,20(4):604-609
ABSTRACTWith its dynamic narrative, Shawn Wong's Homebase recounts the story of four generations of a Chinese family searching for a homebase on the land of the United States. Personal experiences, family chronicles, and Chinese American history are portrayed through various forms, including short stories, correspondences, student essays, memories, and dreams. A major theme of the novel is geographically and spiritually “reclaiming America,” or attempts by Chinese Americans to make the United States their “real” home. The protagonist's way to reclaim America involves revisiting landmarks and other places in the United States where his father and grandfather had traveled, through which he tries to discover the meaning of his own life in the United States and thereby to find his personal identity and home in this country. In drawing the topography of Chinese American history, Shawn Wong not only inscribed Chinese American presence on those places where the protagonist's forefathers had lived and worked, but also used legends to implant their heritage into those soils. Shawn Wong hopes that through his writing he can build for Chinese Americans a history, a cultural foundation with myths and legends of their own. Only when a people's myths spread over the land they inhabit can the land truly be considered theirs. The Chinese American identity shaped in Homebase is heroism, rooted in the ethnic identity of the male Chinese American in the American West, and this is the “home” that the protagonist as well as many other Chinese Americans ever quest for. 相似文献
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《Cultural and Social History》2013,10(2):171-192
ABSTRACTThis article explores the complex law of illegitimacy in the nineteenth century and its relationship to questions of national belonging and subject-hood, thorough the use of a specific legal case study – that of Shedden v Patrick, a dispute over legitimacy and property which opened in 1804 and lasted until 1869. William Shedden was born in America of a Scottish father, who had married his mother, but after his birth. His claim that he should inherit the Shedden family estate in Scotland, as both his father's lawful son and a natural-born British subject, brought together a bewildering array of laws, as formal and informal partnerships in the former colony, together with the discrepant legitimacy codes of England and Scotland, were brought to bear on inheritance claims based on laws of nationality and domicile. Shedden's fight to prove his legitimacy led to the passing of the Legitimacy Declaration Act in 1858, but it also gave rise to a series of legal debates on the nature of personal status, and to the complex ways in which both personal legitimacy and nationality operate as legal fictions. Here I trace how the twists and turns of the case, in 1808, the 1840s and the 1860s, illustrate different facets of these debates on legitimacy and national belonging, and also their intersection with other lines of exclusion drawn around the legal identities of both family and nation. ‘Bastardy’ was a profoundly troubled category in the mid-nineteenth century, partly because it highlighted the difficulties of defining legal identity itself. 相似文献
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Xin Yuan 《中外文化交流(英文版)》2006,(2):12-15
Yu Chengsong and his composite oil print works were I first known to the art circle in 1993 when he published a 35-volum painting album on Chinese landscape. The album, printed in six languages including Chinese, English, Japanese and French, was distributed worldwide. In order to create this album, Yu traveled across the country on his own expenses. He painted the most marvelous and beautiful landscapes in China, from 相似文献
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Alyson Brown 《Cultural and Social History》2018,15(1):99-114
In 1934, a convict was found hanged in his cell. His final words reveal the fearful state of his mind on learning his appeal against a sentence of flogging had been rejected. Historical records about his prison life offer insights into suicide and prison informers, subjects which have received little attention from historians. His activities as an informer increased the weight of imprisonment for him in the period prior to his death. He is a statistic in the Prison Commissioners’ annual report, but his death became a crucial component of rejuvenated campaigns for an enquiry into the use of corporal punishment. 相似文献
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Meaghan Morris 《Inter-Asia Cultural Studies》2016,17(2):272-287
Focusing on the relationship between Chua Beng Huat’s sociological thinking before the Inter-Asia Cultural Studies project and his more recent famous works on consumption and popular culture, this essay seeks to understand how he has produced a methodology and a mode of authority that is effective for the context he inhabits in Singapore as well as resonant for scholars working elsewhere. After discussing his interest in large rather than ‘cult’ popular cultures, his emphasis on the detail of government processes as well as popular practices, his economically-grounded concept of consumption and his materialist approach to texts, I read his work on ‘nostalgia for the kampung’ as modelling an Inter-Asian way of doing Cultural Studies that helps us ask questions and develop concepts for our own local contexts. 相似文献
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Budiawan 《Inter-Asia Cultural Studies》2013,14(4):650-662
Abstract This paper explores Guy J. Pauker’s works on Indonesia in the 1960s, particularly the ones concerning the Indonesian Communist Party (PKI) before and after the killing of six top Army officers on 30 September 1965 (called the ‘1965 Affair’ for short). Of Western scholars working on Indonesia in 1960s, Pauker was indeed infamous. Being a consultant for the CIA‐sponsored RAND Corporation has made his academic integrity doubtful. In addition, his active roles in several historical events in Indonesia in the 1960s have given his scholarship a bad reputation. Consequently, it is his name, rather than his works, that has often been mentioned and associated with what happened in Indonesia in the 1960s. However, this paper argues that precisely because of such a position, his pre‐‘1965 Affair’ works were to give a cool report and analysis of the current history, through which one can understand better the PKI before it was exterminated due to being accused of masterminding the killing of six top Army officers. Through these works the narrative of the Communist past can ironically be freed from the demonizing image constructed by the New Order regime. Yet, his post‐‘1965 Affair’ works were not only in parallel with, but also a part – if not the core – of the demonization as such. Through his ways of seeing the PKI in 1960s, one can see the shift from Baconian knowledge/power to Foucaultian power/knowledge relations. 相似文献
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Intercultural competence is an important skill for K-12 educators to effectively teach a demographically changing population of young people. This paper builds on research that uses the Intercultural Development Inventory to assess change in intercultural competence among K-12 educators. This study aims to understand the extent of change in educators’ intercultural competence in an urban district that has implemented an intercultural initiative based on Bennett's Developmental Model of Intercultural Sensitivity. Analysis of pre- and post-test data from the Intercultural Development Inventory (IDI) revealed a significant, and medium effect size, positive change in IDI overall development scores. The data also reveal that behavioral adaptation changed significantly and to a greater extent than cognitive adaptation. The study's findings suggest that intercultural competence can be developed through district and school-based professional development programs, in which the DMIS and the IDI serve as a process model to guide intercultural development. Given the variance in the change in teachers’ intercultural competence, school leaders and trainers should be careful to provide developmentally appropriate training that supports teachers’ learning. 相似文献
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KWOK Kian-Woon 《Inter-Asia Cultural Studies》2016,17(2):288-304
This essay outlines an intellectual portrait of Chua Beng Huat and offers a critical appreciation of his contributions as an academic, a scholar, and an intellectual. I highlight key biographical details: his family upbringing in Bukit Ho Swee, schooling in the Chinese and English mediums, higher education and academic experience in Canada, his return to Singapore, and serving as a sociology faculty at the National University of Singapore, which he made a home base for inter-Asia studies. I discuss his pedagogical approach, which extends to his research and public engagement. In reviewing his works, I focus on the theme of communitarianism as a basis of political legitimacy in East Asia, with housing provision in Singapore as a prime example. His project presents an alternative to Western liberal democracy taken as the universal bedrock of political modernity. I characterize it as the recuperation of the social in the face of capitalist modernity, which is conducive to atomization and corrosive of solidarity. Yet, he projects the possibilities of a more politically liberalized communitarianism. What he offers is not a set of ready answers that reconcile Marx’s “realm of necessity” and “realm of freedom,” but a lucid exposition of the tensions between the two realms under contemporary conditions. 相似文献
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《Cultural and Social History》2013,10(4):599-617
ABSTRACTThe image of a man pushing a pram could provoke much controversy in mid-twentieth-century Britain. Many contemporary commentators argued men should be and were pushing their child in a pram with pride, yet others felt this compromised manliness. The article explores this image to analyse the relationship between fatherhood and masculinity, and between cultural norms and social practice in this period. It argues that this image was used to symbolize a new emotionally close relationship between father and child and suggests that a ‘family-orientated’ masculinity came to prominence in this period, partly instigated by certain popular cultural norms. 相似文献
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《Cultural and Social History》2013,10(2):183-196
ABSTRACTLord Palmerston died on 18 October 1865, still prime minister at the age of eighty. He was given a state funeral in Westminster Abbey on 27 October. By that time his stepson-in-law, Lord Shaftesbury, had begun spreading the word to a half-believing, half-unpersuaded public that Palmerston had died ‘the good [evangelical] death’, confessing in his last moments not only his sins but his belief in a life to come for all penitent believers in Christ's atoning sacrifice. This article reviews the surviving evidence of witnesses at Palmerston's deathbed and attempts to reconstruct the meaning(s) which Palmerston and his attendants (both family and medical) placed on the rituals in which they participated during the final days of Palmerston's life. A particular effort is made to provide a plausible cultural and intellectual context to Palmerston's participation in these rituals. Palmerston, it will be argued, was a ‘religious believer’ but in a very different sense from that wished on him by the younger generation who stage-managed the event. 相似文献
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Anthony Minnema 《Al-Masaq: Islam & the Medieval Mediterranean》2019,31(1):1-19
In 1145–1146, Sayf al-Dawla returned to al-Andalus to create an independent kingdom and return the Banū Hūd of Zaragoza to prominence. His task was a difficult one, not least because he’d spent a decade serving the Christian king Alfonso VII. After a year of campaigning, Sayf al-Dawla secured a base of support in Murcia. However, he died shortly after his coronation in a battle with Christian allies who were allegedly sent by Alfonso to help him. In addition to providing an explanation for the battle and his death, the article examines how Sayf al-Dawla promoted the legitimacy of his state through his coinage, adherence to Andalusī traditions, and a network of fellow exiles. It interprets the Zaragozan ?ā’ifa as a moveable faction rather than a fixed geographical entity and connects Sayf al-Dawla’s kingdom to later movements to demonstrate how his actions preserved the Banū Hūd’s prestige in Andalusī imaginations. 相似文献