Suchergebnisse

The author reports on his travels in Tibet with a brief look at its history, culture and religion. Socio-economic development of the region since December 1978. Increasing number of tourists visiting Lhasa and Tibet since 1985. (DÜI-Sen)

Why does International Relations (IR) still remain `a not so international discipline'? What promotes/constrains the diffusion of non-American ideas to national IR epistemic communities beyond the trans-Atlantic community as well as Europe? In this article, I tell the story of how the English School (ES) as a non-mainstream approach to theorizing about IR has travelled to China. I examine the way in which the transmission of ideas associated with the ES has influenced the IR theoretical discourse in China to date. Borrowing insights from recent constructivist theorization on how norms and ideas diffuse, I offer sociologically informed explanations of how and why the American intellectual hegemony in IR has been reproduced in a national IR academic community. They suggest that the enduring dominance of the American scholarship in peripheral IR epistemic communities has less to do with either the power or the persuasiveness of ideas than with the American entrepreneurship in promoting international studies. The lessons learned from this story argue strongly for an additional agenda for the reconvened ES.

Hushang Golshiri'sĀyinah-hĀ-yi DardĀris not an easy read. Its possibilities do not present themselves without effort, and, on first reading the novel does not generate a very positive reaction. In fact, for reasons that will be discussed later, the first reading brings up seemingly negative points about this work. It is essential to underline these seemingly negative points because when one takes into account the technical structure of the novel, those same negative points change into the elements which giveĀyinah-hĀ-yi DardĀrits strength. To provide a context for the description of these elements, we should begin with a short summary of the story.Āyinah-hā-yi Dardāris a quasi-travelogue. Ebrahim, the narrator, is a writer who rehearses the elements of his travelogue chiefly through writing about the process of writing the travelogue. He talks about his trip to a few European countries and retells parts of stories he has read to different Iranian communities residing abroad.

The travelogue of the monk Xuanzang (600-664) recounts his journey via Central Asia to India from c.627-645 and preserves invaluable information on the society and religion of the polities he visited. Together with the records of Faxian (c.320-420) and Yijing (635-713), Xuanzang's travelogue is the most detailed description of ancient India and Central Asia we have. Samuel Beal's translation of the Datang xiyu ji by the monk Xuanzang, was one of the early important breakthroughs in Asian studies. His detailed annotations reflect the highest standard of 19th century scholarship and have served generations of researchers.

Frontmatter -- Contents -- Acknowledgments -- Note -- Introduction -- I Encountering Japan -- 1. Civilization from the Center: The Geomoral Context of Tributary Expectations -- 2 Civilization as Universal Practice The Context of Writing and Poetry -- II Representing Japan -- Prologue: Geographical Knowledge and Forms of Representation -- 3. Journeys to the East: The Geography of Historical Sites and Self in the Travelogue -- 4 The Historiographical Use of Poetry -- 5 The Utility of Objectification in the Geographic Treatise -- III Representing Japan's Westernization -- 6 Negotiating Civilization and Westernization -- Afterword -- Notes -- Bibliography -- Glossary -- Index