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Chinese political culture during the May Fourth period featured hundreds of small societies and associations, as well as several parliamentary factions, but by the mid-1920s politics were conducted mainly by large political parties that courted mass support. This article examines what prompted this change. Whereas many studies have focused on the conflict between the Nationalist and Communist Parties, this article explores how the very form of mass political parties emerged and argues that the turn to mass politics involved two complementary processes in the way in which politics were conceived. In one, intellectuals reflecting on politics and on the social order legitimized and promoted the involvement of the masses in politics. In the second, they pointed to politics—specifically to political institutions and most notably to political parties—as a legitimate arena for action. This was innovative because, at the time, politics and politicians were deemed irreparably corrupt. Intellectuals therefore considered various forms of social and political organization that might solve China's problems, and turned from organizing in small societies to advocating larger organizations that would recruit and mobilize the masses. These processes laid the foundations for a new political culture characterized by mass mobilization guided by political parties. Keywords: China, politics, intellectuals, mass politics, Nationalist Party, Communist Party, May Fourth Movement, Sun Yat-sen, Chen Duxiu, Li Dazhao, Mao Zedong

"Environment, Modernization and Development in East Asia critically examines modernization's long-term environmental history. Using local-level studies and the idea of co-production, it suggests new frameworks for understanding as inter-related processes environmental, social, and economic change across China and Japan. Through its focus on inter-related material and intellectual aspects of environmental change it also opens up new points of comparison and exchange within East Asia and among East Asia, Europe, and North America. Environment, Modernization and Development in East Asia adds significant new perspectives to Chinese, Japanese, and global environmental history, as well as world history and development studies"--From publisher's website

Drawing from institutional polycentrism, we advance understanding of how affiliation with different government levels influences innovativeness and profitability in emerging countries. Our framework suggests that as different government levels vary in their objectives and resources, they affect firm innovativeness vis-à-vis profitability in qualitatively different ways. The analysis of 18,430 Chinese firms shows that affiliation with higher-level governments enhances firms' innovativeness, whereas affiliation with lower-level governments is effective for enhancing profitability. Our framework also clarifies how location-specific institutional substitution occurs, indicating that the usefulness of government affiliation for innovativeness depends on how effectively legal institutions protect intellectual property in each region.

This article examines the reciprocal interaction between social movements and the academic research in Taiwan since the 1980s. Scholarly attention to social movements has been a multidisciplinary project to make sense of activism from below as well as to foster progressive changes. This article describes the development of this intellectual concern by identifying its founders and the subsequent participants. Secondly, this paper analyses 134 related journal articles from 1980 to 2014, in both Chinese and English language, in order to understand the emergence and the institutionalisation of this field. This report is concluded with an assessment of the field's strength and weakness.

Li Zhizao (d. 1630) was one of the most famous early Chinese Roman Catholics intimately associated with Matteo Ricci (1552-1610), the founder of the Jesuit mission in China. In spite of his fame, Li's religious experience has not so far been adequately investigated. To understand this crucially important aspect of his life and the related early modern East-West intellectual interaction, this article looks closely into ques­tions about his conspicuously late formal entry into the Church, the peculiar circum­stances of his agreement to receive baptism in 1610, and the complex implications of his logically deduced theistic belief for both Confucianism and Christianity.

The Mongol Empire opened intellectual exchange across the Eurasian expanse, generating a century of translocal creativity and cultural innovation. Major artistic centers under the Mongol Ilkhanate, including the workshops of Tabriz, evolved eclectic styles fusing elements from Iranian, Chinese, and Tibetan traditions among others. Sienese merchants and artists developed reciprocal contact with these centers and a growing awareness of Mongol cultural politics. Viewed in their Eurasian context, two frescoes by Sienese artist Ambrogio Lorenzetti, The Effects of Good Government and Martyrdom of the Franciscans , reframe and expand our understanding of the dynamic cultural pluralism that shaped our early modern history.

"At the end of the 1970s, Chinese merchandise moved to Brazil via Paraguay, forming an on-the-margins-of-the-law trade chain involving the production, distribution, and consumption of cheap goods. Economic changes in the twenty-first century, including the enforcement of intellectual property rights and the growing importance of emerging economies, have had a dramatic effect on how this chain works, criminalizing and dismantling a trade system that had previously functioned in an organized form and stimulated the circulation of goods, money, and people at transnational levels. This book analyses how exchange networks that produced, distributed, and sold cheap manufactured products animated a huge and vibrant system from China to Brazil, examining the process at global, national, and local levels. From a global perspective, intellectual property is a powerful discourse that governs the world system by framing the notion of piracy as a criminal activity. But at the national level, how do nation-states resist and/or endorse, interpret, and apply a global perspective? And what effect does that have on how ordinary people organize their lives around this system? Interweaving discourse on transnational flow of small capital, petty capitalism, non-hegemonic globalization and globalization from below, Counterfeit Itineraries in the Global South presents low-income tradifers not as passive victims of globalization, but as active actors in the distribution of cheap goods across bordifers in the Global South.Based on fifteen years of ethnographic field work in China and Brazil, Counterfeit Itineraries in the Global South will be of interest to scholars of economic anthropology, development studies, political economy, Latin America studies, Chinese studies, and socio-legal studies. "--Provided by publisher.

The Zhongyong--translated here as Focusing the Familiar--has been regarded as a document of enormous wisdom for more than two millennia and is one of Confucianism's most sacred and seminal texts. It achieved truly canonical preeminence when it became one of the Four Books compiled and annotated by the Southern Song dynasty philosopher Zhu Xi (1130-1200). Within the compass of world literature, the influence of these books (Analects of Confucius, Great Learning, Zhongyong, and Mencius) on the Sinitic world of East Asia has been no less than the Bible and the Qu'ran on Western civilization. With this new translation David Hall and Roger Ames provide a distinctly philosophical interpretation of the Zhongyong, remaining attentive to the semantic and conceptual nuances of the text to account for its central place within classical Chinese literature. They present the text in such a way as to provide Western philosophers and other intellectuals access to a set of interpretations and arguments that offer new insights into issues and concerns common to both Chinese and Western thinkers. In addition to the annotated translation, a glossary of terms gives in concise form important senses of the terms that play a key role in the argument of the Zhongyong. An appendix addresses some of the more technical issues relevant to the understanding of both the history of the text and the history of its English translations. Here the translators introduce readers to the best contemporary textual studies of the Zhongyong and make use of the most recent archaeological discoveries in China to place the work within its own intellectual context.

The crisis of Soviet-Chinese relations and Cultural Revolution in PRC had an extremely negative impact on Soviet Sinology in 1960–1970s. In response to the new challenges, a few years after the closing of Institute of Sinology and its merger with Institute of Asian Peoples in 1961, several new centers for China Studies appeared in Moscow, reflecting a big change in trajectories of institutional evolution or the transition from mono-centrism to a new stage of Moscow Sinology's dispersion. These centers had their own specifics and were linked by relations of partnership and competition. The personnel policy was also greatly influenced by abrupt institutional metamorphosis. Despite the fact that the small number of Sinologists graduated in 1960–1970s, the scanty demand and shortage of vacancies led to a paradoxical overproduction of specialists on China in Moscow and Leningrad, which remained the main centers of Soviet Sinology. Weak dynamics and stagnation in personnel's career growth were aggravated by the registration regime in Moscow, which cut off all regional Sinologists, regardless of their talent, experience and knowledge of China. Competition was also hampered by discrimination based on personal data, prejudices and non-academic preferences, forcing the talented scholars to change their jobs, adjust to political needs or stay shadowed by the party ideologists and "academic propagandists". Normalization of Soviet-Chinese relations in early 1980s evoked no noticeable institutional and personnel changes, but Soviet Sinology faced the need for radical revision of old intellectual approaches and choosing the new ones. This paper outlines the trajectories of institutional and personnel evolution of Moscow Sinology in mentioned time. The concurrent trajectories of its intellectual evolution would be reviewed in another article.

Compares historical connections between the 1989 prodemocracy protests in the People's Republic of China & the Cultural Revolution of the 1960s to contextualize the 1989 movement & reveal enduring issues in the struggle for democracy in China. Students in 1989 distinguished their actions from those taken by students in the Cultural Revolution, yet there were important similarities: (1) expansion &/or widespread familiarization of repertoires of collective action available to Chinese activists; (2) precedents for collective action that may have lowered the barriers to action for some while raising them for others; (3) participation of people at different stages of their lives in both movements; (4) transformation of the significance of democracy & political authority wrought by the Cultural Revolution for many Chinese; (5) impact of the Cultural Revolution on intellectuals; (6) material consequences of the Cultural Revolution that contributed to China's position in the post-Mao era & issues that reform & protest sought to confront; (7) the discourse of corruption that provided the 1989 movement with its strongest links between students & ordinary citizens & that was accentuated in the Cultural Revolution; (8) affirmation of the value of ordinary life by which students in the 1980s, encouraged by the "literature of the wounded," rebelled against the Puritanism & denigration of "unauthorized" personal relationships that had been characteristic of the Cultural Revolution; (9) the role of the Cultural Revolution as a cautionary tale, shaping the movement itself, inhibiting some older intellectuals from participating, & determining much of how the government viewed & responded to the democracy movement; & (10) the varying embeddedness of Cultural Revolution & 1989 protests in an international context. 28 References. Adapted from the source document.

The article for the first time goes into details of the activities of the members of the first Soviet delegation of scientific, cultural and artistic figures who visited the People's Republic of China from September, 27, to November, 3, 1949. The delegation headed by A.A. Fadeyev included prominent Soviet scholars, writers, Stalin Prize winners and a group of performers. The purpose of the visit was to demonstrate the Soviet Union's friendship and support, to get acquainted with the situation in the sphere of the Chinese culture and to figure out possible areas of future bilateral cultural cooperation.

The article shows the importance of using a source, such as written reports of Soviet and Chinese origin, to deepen historical research. The documents demonstrate extraordinary warm and enthusiastic atmosphere in which the Soviet delegation found itself, whether on the October, 1 on the Tiananmen Square, or the Congress for Peace, the founding conference of the China-Soviet Friendship Society (CSFS), numerous meetings with workers, peasants, intellectuals, students. The archival documents, analyzed by the author, provided an overview of the delegation's program, the content of the speeches of the members of the delegation at mass meetings, thematic meetings and lectures for specialists. All the above has helped to find out items for cooperation with the new-born Chinese state and public organizations in the field of culture. The author comes to a conclusion that the productive discussions held in China resulted later in concrete proposals, which were passed by the delegation to the Communist Party Central Committee. Many of them were implemented in the process of the Soviet-Chinese cultural cooperation in the 1950s.

Recently there has been a heated debate in academic circles about censorship in China and the problems that foreign scholars face when trying to publish in the country. I am not going to go into the details of cases like Cambridge University Press or Springer Nature here; suffice to say that they were (or still are) willing to commit to self-censorship in order to gain access to the Chinese market. Apart from that, Chinese campuses of European or American Universities are also facing increasing pressure and interference from officials as well as alleged 'non-governmental' groups. Whoever needs more examples may simply refer to the 'China section' of the 'Annual Report of the Network of Concerned Historians 2017'.In essence, this is not a brand-new phenomenon; censorship has always existed under Communist rule, but there have been certain periods when it was enforced less strictly. The last years of Jiang Zemin's rule, for example, or most parts of Hu Jintao's, witnessed some degree of lenience towards dissidents, authors and artists. Certainly, some individuals were arrested and put in prison during those years, so one of course cannot claim that there has ever been an overall trend towards 'liberalization' in Chinese society. Perhaps we can say that for some years the Chinese government drove a zigzag course when it came to censorship. Maybe they did not even want to draw a clear line between the allowed and the forbidden, thereby leaving the task of censorship to the intellectuals themselves – always keeping them aware of the potential dangers that they might face once they had crossed the invisible line.

Introduction: images, nation branding and news framing / by Kathryn Batchelor and Xiaoling Zhang -- Beyond the drama: Sino-African ties in perspective / by Ian Taylor -- Building images through cultural cooperation and diplomacy -- Section A: Historical contexts -- Revolutionary friendship : representing Africa during the Mao era / by Melissa Lefkowitz -- Giving "prominence to politics" : african sportsmen visit china in the early cultural revolution / by Amanda Shuman -- Section B. Contemporary relations -- Twenty-first century Sino-African cultural cooperation : exploring reciprocity / by Kathryn Batchelor -- Confucius institutes in Africa : culture and language without controversy? / by Kenneth King -- China corner : Chinese book donations to Africa / by Catherine Gilbert -- China's digital public diplomacy towards Africa : actors, messages and audiences / by Dani Madrid-Morales -- Building images through media representation and communication -- Chinese media and diplomacy in Africa : theoretical pathways / by Bob Wekesa -- Newspaper coverage of China's engagement with Nigeria : partner or predator? / by Emeka Umejei -- Media construction of African image(s) for the Chinese media public / by Xiaoling Zhang -- Chinese developmentalism and television representation of South Africa / by Qing Cao -- The corporate social responsibility (CSR) activities of Huawei and ZTE in Africa / by Tokunbo Ojo -- The effectiveness of Chinese technical assistance and knowledge transfer in East Africa from the perspective of medium-of-instruction / by Xuefei Shi, Min Chen and Paul Hoebink

Since the early 2000s, scholars have proposed the notion of "world anthropologies" to expose the pluralistic nature of anthropology, and to counter the colonial legacy embedded in knowledge production. This paper discusses how anthropological knowledge in and of China contributes to, is distant from, and challenges, such intellectual movement at both intellectual and institutional levels. First, unlike Western anthropology which shifts from colonialism to liberalism and then to postcolonialism, anthropology in China began with a progressive agenda of anti-colonialism, and then leaned toward liberalism. In the context of China's rise, "China" has been further embroiled in a puzzle of imperialism. This reversed ideological tendency contributes to the disorientation of the critical energy in anthropology focused on China. Second, just as China has taken an active role in the competition for education and research in a globalized, yet uneven academia through discipline construction, anthropology in the West, particularly the United States, has become provincialized in terms of its intellectual agendas. Many of the younger generation of Chinese anthropologists have become stuck in the disjuncture, struggling to channel their critical energy through engaged scholarship, both within and beyond academic institutions. The epistemic politics in and of China, at both the intellectual and institutional levels, reveals that the post-socialist condition deserves to be reference points in world anthropologies. If decolonization posits treating plural standpoints as equal, then being counted in the decolonizing efforts necessitates subscribing to the dominant framework. Thus, more attention to the post-socialist condition, and ultimately the pluralization of the reference points of political potency, should truly pluralize, and ultimately decolonize, anthropology.

Frontmatter -- Contents -- Acknowledgments -- Introduction -- 1. Sounds Authentic? -- One Rapping and Repping Asian: Race, Authenticity, and the Asian American MC -- Two Silenced but Not Silent: Asian Americans and Jazz -- 2. Popular Places -- Three. Homicidal Tendencies: Violence and the Global Economy in Asian American Pulp Fiction -- Four Visual Reconnaissance -- Five Chinese Restaurant Drive-Thru -- Six The Guru and the Cultural Politics of Placelessness -- 3. Consuming Cultures -- Seven Cooking up the Senses: A Critical Embodied Approach to the Study of Food and Asian American Television Audiences -- Eight Performing Culture in Diaspora: Assimilation and Hybridity in Paris by Night Videos and Vietnamese American Niche Media -- Nine Indo-Chic: Late Capitalist Orientalism and Imperial Culture -- 4. Troubled Technologies -- Ten Asian American Auto/Biographies: The Gendered Limits of Consumer Citizenship in Import Subcultures -- Eleven Bruce Lee I Love You: Discourses of Race and Masculinity in the Queer Superstardom of JJ Chinois -- Twelve Race and Software -- Bibliography -- Contributors -- Index