Suchergebnisse

Introduction : why Gao Village? -- A critical overall view of China since the late 1990s -- A brief survey of Gao Village since the late 1990s -- The resourcefulness and entrepreneurship of the rural Chinese -- Gao Wenshu : from troublemaker to entrepreneur -- Gao Changxian, Gao Mingxia, and the background of their hotel business -- The Gao family clan and its hotel businesses -- The poor in Gao Village : Gao Lati -- The real estate boom and Gao Changqi, the entrepreneur rubbish collector -- Change and continuity : conflicts of values -- The reach of the state in Gao Village -- The reinvention of tradition and the impact of lineage identity on local governance -- The future of Gao Village and rural China.

Stimulated by his participation in two recent museum exhibitions concerning the Cultural Revolution the author of this article offers his contrarian views on the history and lasting significance of China's ten-year-long Cultural Revolution. Acknowledging that there was indeed senseless and brutal acts of violence from 1966 to 1976, the author asks whether the violence ever rose to the level of a "holocaust," as commentators inside and outside China have charged. He next explores the charge that the Cultural Revolution resulted in the deliberate destruction of Chinese culture and tradition. The author paints a picture of this turbulent period in China's history that is one not often aired in academic circles or in public discourse. He closes by putting the violence of the Cultural Revolution in the broader context of violence that was happening elsewhere during that period, e.g., in Laos, Cambodia, and Vietnam. (Crit Asian Stud/DÜI)

The paper is a discussion of verbal and non-verbal communication issues encoutered by the People's Republic of China (PRC) students as immigrants in Australia. It is based on a large survey study as well as interview studies of PRC students who were granted residence status by the Australian government after the 1989 Tiananmen events. When immigrants initially live in a society which is culturally different, their own culture is still with them mainly in three ways: language, value and customs, and self-identity, each of which is related to another. This paper seeks to demonstrate that values and customs are manifested not only in non-verbial communication but also in verbial communication in that native language influences the speakers' ways of using a non-native language. At the same time native linguistic knowledge, values and customs impose constraints on how immigrants identify themselves. The paper concludes that it is sometimes difficult to make difference between what is cultural and what is linguistic, that acquisition of a second language is not culturally value-free, that aculturalization and linguistic competence goes hand in hand, and that aculturalization indicates identity shift.

As a critique, the author examines three categories of account of the Chinese Cultural Revolution (CR): Chinese official and semi-official accounts, accounts by Chinese intellectuals as analysts or victims of the CR, and analyses and interpretations by Western scholars. The author believes that there is need to be cautious in assessing the damage of the CR and there is need for a new approach in order to properly assess the Cultural Revolution. (DÜI-Sen)