Suchergebnisse

Hong Kong exemplifies a geo-cultural path that the literature on hybridity has not seriously considered. Hong Kong's particular geo-cultural path is different from what the literature refers to as hybridity because Hong Kong's identity encompasses non-synthetic, lingering Confucian, Christian, liberal, patriotic and other identities that exist parallel to each other, rather than merging into a certain hybrid identity. Because of this unique identity, the already hybrid identity of Hong Kong could disintegrate at any time because of re-imagined or re-enacted traditions. In other words, the coexisting parallel identities support a cyclical historiography rather than the celebrated postcoloniality that moves Hong Kong irrevocably away from any alleged past. Hong Kong demonstrates this constant re-appealing that takes place on the basis of solid traditions in Confucianism, Christianity and patriotism, in addition to the familiar liberalism and anti-Communism. Chineseness has become extremely difficult to define and attempts at doing so generate bitter feelings.

This book is not one of those publications filled with colourful photographs or illustrations that delight the eye but numb the mind, but rather a labour of love that distils the knowledge of plants in China of two scholars who have plenty of experience on the subject matter. The study is based largely on published analyses of flora in China, both in English and in Chinese. It has a botanical orientation, and concentrates on the taxonomic aspects of the diversity of plant life in China, despite the inclusion of the word "distribution" in its subtitle. Readers should not anticipate many discussions of the plant-geographical, geobotanical or phytogeographical flavour in the tradition of N. Polunin or R. Good.

This article analyses transformations of rural gender relations and local patterns of religious consumption amongst female Muslim migrants from eastern Sri Lanka to the Middle East. Migration has led to reconfigurations of everyday practices within a unified and unifying pan-Islamic code of conduct. It is evident, however, that women are suc cessfully negotiating and recasting their roles by utilising those very same religious discourses and practices which attempt to regulate them. Migrant women in Sri Lanka use imported consumer goods and 'Arabi' practices as a means of empowering them selves. In this context, Islamic religious practices play an empowering and progressive role in migrant women's lives.