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Journal articles on the topic 'Chinese biographies'
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1
Shinohara, Koichi. "Animals in Medieval Chinese Biographies of Buddhist Monks." Religions 10, no. 6 (May 28, 2019): 348. http://dx.doi.org/10.3390/rel10060348.
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In this paper, I examine the presentation of animals in medieval Chinese Buddhist biographies. These biographies tell stories about strange animals, whose behavior signals that they are far from ordinary—some local deities, underlings of such deities, or even former friends from a past life. By focusing on two biography collections separated in time by over 100 years, in this paper, I argue that the differing presentation of animals reflects the changing fortunes of Buddhism in China, from its early establishment to its successful reception by the imperial court.
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Kang Seong Jo. "The Chinese Prose of Su-Shi´s Biographies." Journal of Chinese Language and Literature ll, no. 46 (September 2010): 239–74. http://dx.doi.org/10.26586/chls.2010..46.011.
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Zhou, Weichi. "The Ming and Qing Chinese biographies of Augustine." Studies in Chinese Religions 6, no. 1 (January 2, 2020): 96–117. http://dx.doi.org/10.1080/23729988.2020.1763679.
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Schottenhammer, Angela. "Chinese Funerary Biographies: An Anthology of Remembered Lives." Monumenta Serica 68, no. 2 (July 2, 2020): 562–63. http://dx.doi.org/10.1080/02549948.2020.1831269.
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Avdashkin, Andrey A. "“He Was an Agent of Japanese Intelligence.” Fates of Chinese Migrants in Investigative Files of the Repressed in the 1930s: Archival Materials of the Chelyabinsk Region." Herald of an archivist, no. 4 (2020): 1034–45. http://dx.doi.org/10.28995/2073-0101-2020-4-1034-1045.
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The article draws on documents from the United State Archive of the Chelyabinsk Region to examine biographies of Chinese migrants repressed in 1937-38. Although main location of the Chinese in the Urals in the 1920-1930s was the Middle Urals (Perm and Sverdlovsk), their presence has been traced in the Chelyabinsk region. Comprehensive reconstruction of Chinese migration in the USSR demands introduction of these sources to scientific use. The 1930s archival documents, primarily the investigative files of the repressed, demonstrate socio-demographic features of the Chinese and their most typical biographies in the pre-war USSR. They were mostly of the Soviet era wave of migration, originating from the Shandong province. Some adapted well in society, married Russian women and had children. However, many remained illiterate, engaged in heavy physical labor. Qualitative analysis of personal files shows main trajectories of Chinese migration to the South Urals from the Far East or from large cities (Moscow, Irkutsk, Khabarovsk, etc.), where Chinese communities appeared in the 1920s. State pressure on the Chinese community strengthened in the late 1920s ? early 1930s, forcing them to change their place of residence. Political changes in the USSR made the Chinese abandon their private enterprises and trade, their main niche in the 1920s. In 1937–38, a wave of repression rolled and, according to our estimates, almost half of the Chinese in the Chelyabinsk region were declared “spies and agents of Japanese intelligence.” The biographies of the repressed testify that under favorable conditions they could have contributed to creation of an organized Chinese community, since they had influence over Chinese migrants, as well as experience of organizational work and of participating in the Civil War.
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Yang, Qiao. "From the West to the East, from the Sky to the Earth: A Biography of Jamāl al-Dīn." Asiatische Studien - Études Asiatiques 71, no. 4 (February 23, 2018): 1231–45. http://dx.doi.org/10.1515/asia-2017-0010.
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Abstract Jamāl al-Dīn (Zhamaluding 札馬魯丁 d. ca.1289) is probably the most successful and best-documented Muslim astronomer who was active in the Mongol Yuan court. He migrated from Central or West Asia to China and introduced Islamic astronomical, geographical and cartographic knowledge into China. In spite of his high official position and the honorable titles that were granted to him, his biographic information in Chinese sources is scattered, and there is uncertainty in identifying him in non-Chinese sources. This paper attempts to reconstruct Jamāl al-Dīn’s life and activities by an in-depth reading and interpretation of the biographic information, supplementing and enriching it with biographies of Jamāl al-Dīn’s contemporary astronomers in the Mongol Empire. This article argues that Jamāl al-Dīn achieved success and honor due to his knowledge in various fields that interested the Mongols, his correct reading of the imperial ideology and the political map, and the extensive social networks he built for himself during the decades he lived in China.
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Wang, Xing. "Rethinking Gender and Female Laity in Late Imperial Chinese Pure Land Buddhist Biographies." Religions 12, no. 9 (August 31, 2021): 705. http://dx.doi.org/10.3390/rel12090705.
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This paper explores how lay female believers are depicted in the Chinese monastic Pure Land Buddhist texts and how a particular late-imperial Chinese Buddhist biography collection betrayed the previously existing narrative of female laity. Moreover, I wish to show that there had existed a long-lasting and persistent non-binary narrative of lay women in Chinese Pure Land biographies admiring female agency, in which female Pure Land practitioners are depicted as equally accomplished to male ones. Such a narrative betrays the medieval monastic elitist discourse of seeing women as naturally corrupted. This narrative is best manifested in the late Ming monk master Yunqi Zhuhong’s collection, who celebrated lay female practitioners’ religious achievement as comparable to men. This tradition is discontinued in the Confucian scholar Peng Shaosheng’s collection of lay female Buddhist biographies in the Qing dynasty, however, in which Peng depicts women as submissive and inferior to males. This transition—from using the stories of eminent lay female Buddhists to challenge Confucian teachings to positioning lay females under Confucian disciplines—exhibits Peng Shaosheng’s own invention, rather than a transmission of the inherited formulaic narration of lay female believers, as he claimed.
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Wang, Xing. "Hongzan’s Maitreya Belief in the Context of Late Imperial Chinese Monastic Revival and Chan Decline." Religions 13, no. 10 (September 22, 2022): 890. http://dx.doi.org/10.3390/rel13100890.
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This paper shows that the early Qing Chinese Buddhist monk Zaisan Hongzan’s belief in Maitreya and Tuṣita Heaven pure lands, as reflected in his collection of miracle tales and biographies, should be understood in a broader socio-religious context of Chan decline and monastic revival in late imperial China. It is important to notice that instead of advocating for the combination of Chan and Amitābha’s Pure Land of Bliss practice, Hongzan proposed the most severe criticism of the Chinese Chan tradition since the Song dynasty. Through both his personal doctrinal writings and the narrative strategies applied in his Tuṣita Heaven miracle tales, Hongzan vividly displayed his concerns about literary Chan practice and argued for the pivotal and urgent need for Vinaya among monastic communities. Hongzan’s personal anti-Chan sentiment and his intention to reestablish the study and practice of Buddhist Vinaya disciplines in a time of alleged “crisis” of Chinese Buddhism strongly influenced how he composed and transcribed eminent monks’ biographies related to the cult of Maitreya and Tuṣita Heaven. A “hagiographic” reading of Hongzan’s miracle tale collections is necessary to understand his religious discourse in this special historical stage in China.
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Kuras, Leonid V., and Bazar D. Tsybenov. "Китайская историография новейшей истории даурского народа." Монголоведение (Монгол судлал) 14, no. 3 (December 27, 2022): 473–87. http://dx.doi.org/10.22162/2500-1523-2022-3-473-487.
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Introduction. The paper analyzes available Chinese-language scientific works that review contemporary history of the Daur people and examine its different aspects. Goals. The study attempts a historiographic analysis of certain Chinese-language scholarly publications (monographs, articles) dealing with contemporary history of the Daurs. So, the objectives be set and tackled thereto shall include insights into peculiarities of Chinese historiography pertaining to contemporary Daur history, reviews of monographs containing related materials, and analyses of Chinese scientists’ articles considering significant events and facts of 20th-century Daur history. Conclusions. The paper shows China’s historiography of contemporary Daur history is abundant in scientific works, both monographs and diverse articles. Peculiarities inherent to regional collections of articles largely authored by ethnic Daurs result, in our opinion, from that the shaping of historiographical science in the PRC remains somewhat incomplete. The monographs undoubtedly contain a large amount of factual materials on many aspects of contemporary Daur history. However, those are distinguished by the traditional Chinese approach to the study of history characterized by that chronologies of events (chronicles) and biographies of famous figures hold central and unshakable positions. The articles also contain various facts, descriptions of specific historical events and characters, e.g., the peasant uprising of Shaolang and Daifu, biographies of the revolutionary Guo Daofu (Merse), participation of Daurs in the anti-Japanese movement. Another peculiarity traced is that the articles widely use data collected from informants, which is supposedly due to that Chinese sources covering regional history are few enough, and the special value of information provided by participants or eyewitnesses of those events.
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Hayford, Charles W. "Where's the Omelet? Bad King Deng and the Challenges of Biography and History." Journal of Asian Studies 75, no. 1 (January 11, 2016): 19–30. http://dx.doi.org/10.1017/s0021911815002065.
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Stalinists legitimized their methods by saying “you can't make omelets without breaking eggs.” Others might ask, “you broke lots of eggs, but where are the omelets?” These three biographies of Deng Xiaoping are only the most recent of biographies of epoch-making Chinese leaders that assess the ratio of broken eggs to finished omelets. Reading them together with the body of reviews provokes questions about how biography as a genre can usefully address historical analysis and moral judgment. How much could a single leader transform China? Did Deng merely inherit institutions and decisive policies from earlier leaders or is China today somehow “Deng's China”? What can we learn about the problems from reviewers and critics?
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Humble, Geoffrey. "‘Han’ Cultural Mobility under Mongol Rule: Biographies of the Jia 賈 Family." Asiatische Studien - Études Asiatiques 71, no. 4 (February 23, 2018): 1153–67. http://dx.doi.org/10.1515/asia-2017-0009.
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AbstractThere are several intriguing aspects to theYuanshibiography of Jia Shira (d. c.1268). Two substantial Chinese inscriptions run in parallel with the text, allowing an unusual level of comparison between sources and thus insight into theYuanshicompilers’ editorial priorities. The primary subject, though referred to as aHanren(and therefore allowed to leave Qaraqorum’s northern climate), is exclusively identified by the Mongolian nickname Shira (‘golden/yellow’), due to the colour of his facial hair. All of Shira’s descendants, while being ‘Han’ and remembered in formal Chinese inscriptions, are recorded under Turco-Mongol names, and the texts highlight generosity in famine relief to people in the Mongol heartland alongside more typical tropes of concern for a ‘Chinese’ populace. The selective deployment of cultural elements thus differs from other biographical narratives in a number of key aspects. While none of its subjects are of great fame, the texts draw together key themes in Yuan historiography, linking events and personalities through a Mongol century from Shira’s introduction to Sorqaqtani Beki in 1224, via cooking for Qubilai and managing expenses for Ayurbarwada, to the 1323 execution and subsequent rehabilitation of Shira’s great-grandson Tügen Buqa.
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Finnane, Antonia. "The Origins of Prejudice: The Malintegration of Subei in Late Imperial China." Comparative Studies in Society and History 35, no. 2 (April 1993): 211–38. http://dx.doi.org/10.1017/s0010417500018351.
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The convention for introducing biography in the Chinese textual tradition is to identify the subject not only by his name but also by his native place. The classic formula used for this purpose is set out in the preface to “The True Story of Ah Q,” in which Lu Xun remarks that “when writing biography, it is the usual practice to begin ‘so-and-so, from such-and-such place’ ” (Lu 1959 [1921]: 93). This formula was adopted in official documents, popular stories, obituaries and tomb epitaphs as well as in formal biographies or biographical notices. There were variations in its form, in which the person was identified as being “native of this place, living in that place” or “originally of this place, now of that place.” But in any event, a man was, and still is, normally identified by both his personal name and the name of his place of origin, just as a woman was usually identified by the names of her father and her husband. The problem for Lu Xun as fictional biographer was that Ah Q's name was a matter of debate and his place of origin unknown: He floated unmoored through Chinese society.
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Gerke, Barbara. "Biographies and Knowledge Transmission of Mercury Processing in Twentieth Century Tibet." Asiatische Studien - Études Asiatiques 69, no. 4 (December 1, 2015): 867–99. http://dx.doi.org/10.1515/asia-2015-1041.
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Abstract The processing of metallic mercury into the form of a mercury sulphide ash, called tsotel (btso thal), is considered the most refined pharmacological technique known in Tibetan medicine. This ash provides the base material for many of the popular “precious pills” (rin chen ril bu), which are considered essential by Tibetan physicians to treat severe diseases. Making tsotel and precious pills in Tibet’s past were rare and expensive events. The Chinese take-over of Tibet in the 1950s, followed by the successive reforms, including the Cultural Revolution (1966–1976), affected the opportunities to transmit the knowledge and practice of making tsotel. In this article, I discuss two Tibetan physicians, Tenzin Chödrak (1924–2001) and Troru Tsenam (1926–2004), both of whom spent many years in Chinese prisons and labour camps, and their role in the transmission of the tsotel practice in a labour camp in 1977, contextualising these events with tsotel practices in Central and South Tibet in preceding decades. Based on two contemporary biographies, their descriptions of making tsotel will be analysed as well as the ways in which the biographies depicted these events. I argue that the ways of writing about these tsotel events in the physicians’ biographies, while silencing certain lines of knowledge transmission, established an authoritative lineage of this practice. Both physicians had a decisive impact on the continuation of the lineage and the manufacturing of tsotel and precious pills from the 1980s onwards in both India and the People’s Republic of China (PRC).
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Buranok, A. O., and D. A. Nesterov. "THE CHINESE RESEARCHES IN THE MAGAZINE «FOREIGN AFFAIRS» IN 1929-1950 (PROSOPOGRAPHIC ANALYSIS)." Izvestiya of Samara Scientific Center of the Russian Academy of Sciences. History Sciences 2, no. 3 (2020): 39–44. http://dx.doi.org/10.37313/2658-4816-2020-2-3-39-44.
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The authors of the article use prosopographic methods to analyze the materials of the journal «Foreign Affairs» devoted to the Chinese civil war of 1929-1950, in order to create «collective biographies» of the American expert community. They reveal the national, professional and age composition of the observers of the journal «Foreign Affairs» and reconstruct their ideological imperatives. The authors drew conclusions about the state of Chinese researches in the American expert community in the 1930-1940s and the functioning of the leading political science journal in the United States.
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Chen, Jinhua. "A Chinese Monk under a “Barbarian” Mask?" T’oung Pao 99, no. 1-3 (2013): 88–139. http://dx.doi.org/10.1163/15685322-9913p0003.
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Zhihuilun (?-876) was not only a major advocate of Esoteric Buddhism in ninth-century China, he also played a crucial role in transmitting Esotericism to the rest of East Asia. Details of the life of this important figure have remained lost in the mists of uncertainty due to the lack of reliable data. Relying on long-hidden evidence, this article shows that almost all of the remarks made about Zhihuilun by Zanning (919-1001) in the Song gaoseng zhuan are contradicted by this body of new evidence and must be modified or simply rejected. In addition to reconstructing more accurately the life of a principal esoteric promoter, this article aims at exposing certain fundamental flaws inherent in monastic biographies. It also suggests that the nature and functions of Chinese Esoteric Buddhism might need to be reassessed in view of the newly revealed Chinese origin of this key promoter of that tradition. Zhihuilun (?-876) n’a pas seulement été l’un des grands représentants du bouddhisme ésotérique en Chine au ixe siècle, il a également joué un rôle crucial dans la transmission de l’ésotérisme vers le reste de l’Asie orientale. Les détails de la vie de cette importante personnalité restaient enveloppés de mystère en raison de l’absence de sources fiables. La présente étude s’appuie sur des données restées longtemps cachées pour montrer que presque toutes les indications données par Zanning (919-1001) sur Zhihuilun dans le Song gaoseng zhuan sont contredites par ces nouvelles données, et qu’elles doivent par conséquent être soit modifiées, soit rejetées purement et simplement. Outre qu’il propose une reconstruction plus exacte de la vie d’un des grands promoteurs de l’ésotérisme, l’article s’attache à exposer certains des problèmes fondamentaux soulevés par les biographies de moines. Il est également suggéré que la nature même et les fonctions du bouddhisme ésotérique chinois méritent peut-être d’être réévaluées à la lumière de l’origine chinoise, telle qu’elle est révélée ici, d’un des personnages clés de cette tradition.
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Torrey, Deberniere. "Confucian Exemplars and Catholic Saints as Models for Women in Nineteenth-Century Korea." Religions 11, no. 3 (March 24, 2020): 151. http://dx.doi.org/10.3390/rel11030151.
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Women in Joseon Korea (1392–1910) were held to high standards of virtue, which were propagated through didactic texts such as the “Chaste and Obedient Biographies” volume of Lienü Zhuan, the Chinese classic featuring biographies of exemplary women. Joseon women who converted to Catholicism were also educated in standards of Catholic virtue, often through the biographies of saints, which shared with the Confucian exemplar stories an emphasis on faithfulness and self-sacrifice. Yet, the differences between Confucian and Catholic standards of virtue were great enough to elicit persecution of Catholics throughout the nineteenth century. Therefore conversion would have involved evaluating one set of standards against the other and determining that Catholicism was worth the price of social marginalization and persecution. Through a comparison of the Confucian exemplar stories and Catholic saints’ stories, this paper explores how Catholic standards of virtue might have motivated conversion of Joseon women to Catholicism. This comparison highlights aspects of the saints’ stories that offered lifestyle choices unavailable to women in traditional Joseon society and suggests that portrayals of the saints’ confidence in the face of human and natural oppressors could also have provided inspiration to ease the price of conversion.
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Wang, Ying. "Medieval Chinese Autobiographical Writing." Medieval History Journal 18, no. 2 (October 2015): 305–45. http://dx.doi.org/10.1177/0971945815602083.
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From the 2nd century BC, the view emerged in China that the intent of the author is crucial to a poem’s composition and understanding. Writing was seen as the manifestation of the author’s inner spiritual nature and identity. Thus all writing was to some extent autobiographical; writing about oneself had to be indirect, rather than overt or blatant. There were a number of obstacles to the development of autobiography as a genre in China. A high value was placed on humility, and writers hesitated to focus on themselves, only rarely writing in the first person. They used different names for themselves, and unlikely literary forms, such as prefaces to works, or biographies of other people, or speaking through fictional characters. There was also resistance to autobiography, because it was thought that a life or career could only be assessed when it was over. There was still a substantial amount of autobiographical writing in ancient and medieval China. This article focuses primarily on the Tang and Song periods, and on the development of the literary form of the self-written epitaph; the earlier development of the genre and its later influence are also discussed.
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Bretelle-Establet, F. "Chinese Biographies of Experts in Medicine: What Uses Can We Make of Them?" East Asian Science, Technology and Society 3, no. 4 (January 1, 2009): 421–51. http://dx.doi.org/10.1215/s12280-009-9101-x.
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Shih, Victor, Wei Shan, and Mingxing Liu. "Gauging the Elite Political Equilibrium in the CCP: A Quantitative Approach Using Biographical Data." China Quarterly 201 (March 2010): 79–103. http://dx.doi.org/10.1017/s0305741009991081.
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AbstractCan one man dominate the Chinese Communist Party? This has been a much debated issue in the field of Chinese politics. Using a novel database that tracks the biographies of all Central Committee (CC) members from 1921 to 2007, we derive a measure of top CCP leaders' factional strength in the CC. We show that Mao could not maintain a commanding presence in the Party elite after the Eighth Party Congress in 1956, although the Party chairman enjoyed a prolonged period of consolidated support in the CC at a time when the CCP faced grave external threats. No Chinese leader, not even Mao himself, could regain the level of influence that he had enjoyed in the late 1940s. Our results, however, do not suggest that a “code of civility” has developed among Chinese leaders. The Cultural Revolution saw the destruction of Liu Shaoqi's faction. Although violent purges ended after the Cultural Revolution, Chinese leaders continued to promote followers into the CC and to remove rivals' followers.
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Yan, Zhilong, and Aixin Zhang. "“Ritual and Magic” in Buddhist Visual Culture from the Bird Totem." Religions 13, no. 8 (August 8, 2022): 719. http://dx.doi.org/10.3390/rel13080719.
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Despite numerous research findings related to medieval Chinese Buddhism, the witchcraft role of bird totems in Buddhist history has not received sufficient attention. In order to fill this gap, this paper analyzes how Buddhist monks in medieval China developed a close relationship with bird-totem worship. This relationship has been documented in Buddhist scriptures, rituals, oral traditions, biographies, and mural art. Although bird-totem worship was practiced in many regions of medieval China, this paper specifically examines the visual culture of bird totems in Tibetan and Chinese Buddhism. Furthermore, some details of this culture were recorded in Buddhist texts and images. According to these works, various bird-totem patterns and symbols are believed to be effective ritual arts used by Tibetan and Chinese Buddhist monks to influence nature and the supernatural through ritual and magic.
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Judge, Joan. "Blended Wish Images: Chinese and Western Exemplary Women At The Turn of the Twentieth Century." NAN NÜ 6, no. 1 (2004): 102–35. http://dx.doi.org/10.1163/1568526042523218.
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AbstractAuthors intent on raising the level of Chinese women's basic and global literacy at the turn of the twentieth century took an archaeomodern approach to history—archaeo in their appropriation of ancient models and modern in their self-conscious break with the recent past and their embrace of foreign figures and ideas. This approach was manifest in the addition of Western heroines to the two-millennia-old repertoire of exemplary Chinese women in new-style textbooks and women's journals of the period. An examination of the ways the Western and Chinese biographies functioned in these materials provides important insights into the complex process of accommodating foreign ideas in this period, a process which defies the binaries of tradition/modernity, and East/West, and is crucial to our understanding of twentieth-century China.
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Min, Myong-suk. "Chinese nuns’ activity appeared in Sub-Biographies of Buddhist Nuns - Focused on VolumeⅠ-Ⅲ -." Journal of Eastern-Asia Buddhism and Culture 29 (March 31, 2017): 99–129. http://dx.doi.org/10.21718/eabc.2017.29.04.
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Liu, Judith. "Gentlemen's Prescriptions for Women's Lives: A Thousand Years of Biographies of Chinese Women (review)." China Review International 12, no. 2 (2005): 524–27. http://dx.doi.org/10.1353/cri.2006.0038.
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Qian, Nanxiu. ""borrowing Foreign Mirrors and Candles To Illuminate Chinese Civilization": Xue Shaohui's Moral Vision in The Biographies of Foreign Women." NAN NÜ 6, no. 1 (2004): 60–101. http://dx.doi.org/10.1163/1568526042523254.
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AbstractWaiguo lienü zhuan (Biographies of foreign women), the first systematic introduction of foreign women to the Chinese audience, was compiled by the late Qing writer Xue Shaohui (1866-1911) and her husband Chen Shoupeng (1857-?). This project represented an effort to advance the goals of the abortive 1898 reforms, a serious quest to incorporate Western experiences into the education of Chinese women. Through a close comparison with Western language sources, this article examines Xue Shaohui's reconceptualization of women's virtues through rewriting and sometimes twisting the original stories. The analysis focuses on sensitive moral issues—sex and power, the relationship between husband and wife, and the redefinition of wickedness when the conventional definition of a bad woman was no longer pertinent.
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Son, Sung-jun. "The Translating Subject beyond Borders." Sungkyun Journal of East Asian Studies 21, no. 1 (May 1, 2021): 83–103. http://dx.doi.org/10.1215/15982661-8873945.
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Abstract In the early twentieth century, the political environments of China, Japan, and Korea were heterogeneous, encompassing various discourses and orientations. Using biographies of George Washington, this article examines the particularities of the texts created through such translations. In relay translations of biographies of Washington, Fukuyama Yoshiharu 福山義春 (Japanese, published 1900) sought an ideal model of Confucian ethics; Ding Jin 丁錦 (Chinese, published 1903) represented Washington as a strong warrior who won independence after a long fight; and Yi Haejo 李海朝 (Korean, published 1908) offered a portrait in which the warrior figure recedes and the Confucian image is again reinforced. Despite the gap between the political environments of Japan and Korea and the absence of a direct connection between them, Fukuyama's and Yi's editions share more overlapping features with each other than with Ding's. Properly recognizing and highlighting individual translation and adaptation practices that do not converge on the norms of national discourse will expand the horizons of the national discourse itself.
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Dunch, Ryan. "Christianizing Confucian Didacticism: Protestant Publications for Women, 1832-1911." NAN NÜ 11, no. 1 (2009): 65–101. http://dx.doi.org/10.1163/138768009x12454916571805.
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AbstractThe printed Protestant missionary engagement with Chinese views of the role and proper conduct of women in society was more complex and ambiguous than scholars have often assumed. Publications targeted at women readers occupied an important place among Protestant missionary periodicals, books, and other printed materials in Chinese during the late Qing. Most publications for women and girls were elementary doctrinal works, catechisms, and devotional texts designed to introduce early readers to Christian belief, and light reading (fictional tracts and biographies) for women's spiritual edification, but there were some more elaborate works as well. After an overview of mission publications for women, this article focuses on two complex texts, one a compendium of practical knowledge and moral guidance for the Chinese Protestant "new woman," Jiaxue jizhen (The Christian home in China) (1897; revised 1909), and the other, a Protestant reworking from 1902 of the Qing dynasty didactic compilation Nü sishu (Women's four books). Together, these two texts give us a more multifaceted picture of how missionaries engaged with Chinese society and the role of women therein.
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Joan Judge. "A Translocal Technology of the Self: Biographies of World Heroines and the Chinese Woman Question." Journal of Women's History 21, no. 4 (2009): 59–83. http://dx.doi.org/10.1353/jowh.0.0117.
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Biran, Michal. "Introduction." Asiatische Studien - Études Asiatiques 71, no. 4 (February 23, 2018): 1051–57. http://dx.doi.org/10.1515/asia-2017-0015.
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Abstract The Mongol empire (1206–1368) caused massive transformations in the composition and functioning of elites across Eurasia. While the Mongols themselves obviously became the new Eurasian elite, their small number as compared to the huge territory over which they ruled and their initial inexperience in administrating sedentary realms meant that many of their subjects also became part of the new multi-ethnic imperial elite. Mongol preferences, and the high level of mobility—both spatial and social—that accompanied Mongol conquests and rule, dramatically changed the characteristics of elites in both China and the Muslim world: While noble birth could be instrumental in improving one’s status, early surrender to Chinggis Khan; membership in the Mongol imperial guards (keshig); and especially, qualifications—such as excellence in warfare, administration, writing in Mongolian script or astronomy to name but a few—became the main ways to enter elite circles. The present volume translates and analyzes biographies of ten members of this new elite—from princes through generals, administrators, and vassal kings, to scientists and artists; including Mongols, Koreans, Chinese and Muslims—studied by researchers working at the project “Mobility, Empire and Cross Cultural Contacts in Mongol Eurasia” at the Hebrew University of Jerusalem. The annotated biographies assembled here not only add new primary sources—translated from Chinese, Persian and Arabic—to the study of the Mongol Empire. They also provide important insights into the social history of the period, illuminating issues such as acculturation (of both the Mongols and their subjects), Islamization, family relations, ethnicity, imperial administration, and scientific exchange.
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Ren, Ping, and Meinert Meyer. "“The Students Have Been Spoilt Previously”." Beijing International Review of Education 1, no. 2-3 (June 29, 2019): 378–400. http://dx.doi.org/10.1163/25902539-00102014.
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The professional development of Chinese teachers of Chinese as a foreign language (cfl) in Europe is confronted with various complex educational challenges and problems. Traditional Chinese educational schemata and cultural values have great impact on these teachers’ professional beliefs and their perceptions. My case studies of six cfl teachers show that their professional challenges are connected with the cultural differences of Chinese and German educational contexts. Open-ended questions, in-depth interviews and classroom observation were employed. And multiple data sources, such as the transcripts of teacher interviews, field notes were included. Cross-case analysis indicated that the cfl teachers have to deal with some conflicts of their previous biographies and new requirements of local educational context, such as teacher-centered didactics versus student-centered didactics, traditional Chinese language approaches versus intercultural communicative didactics; strict classroom discipline versus acknowledgement of students’ individuality etc. I depict their professional development by employing a theoretic framework of developmental task theory, i.e. professional competence, mediation, acknowledgment and institution. My study may help to shed light on understanding the individual difficulties that cfl teachers face in overseas teaching environments. The study’s findings and recommendations therefore are of significance for the future design of teacher training for cfl teachers in Germany and in other European countries.
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Kern, Martin. "The “Masters” in the Shiji." T’oung Pao 101, no. 4-5 (December 7, 2015): 335–62. http://dx.doi.org/10.1163/15685322-10145p03.
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The intellectual history of the ancient philosophical “Masters” depends to a large extent on accounts in early historiography, most importantly Sima Qian’s Shiji which provides a range of longer and shorter biographies of Warring States thinkers. Yet the ways in which personal life experiences, ideas, and the creation of texts are interwoven in these accounts are diverse and uneven and do not add up to a reliable guide to early Chinese thought and its protagonists. In its selective approach to different thinkers, the Shiji under-represents significant parts of the textual heritage while developing several distinctive models of authorship, from anonymous compilations of textual repertoires to the experience of personal hardship and political frustration as the precondition for turning into a writer. L’histoire intellectuelle des “maîtres” de la philosophie chinoise ancienne dépend pour une large part de ce qui est dit d’eux dans l’historiographie ancienne, tout particulièrement le Shiji de Sima Qian, qui offre une série de biographies plus ou moins étendues de penseurs de l’époque des Royaumes Combattants. Cependant leur vie, leurs idées et les conditions de création de leurs textes se combinent dans ces biographies de façon très inégale, si bien que l’ensemble ne saurait être considéré comme l’équivalent d’un guide de la pensée chinoise ancienne et de ses auteurs sur lequel on pourrait s’appuyer en toute confiance. Dans sa façon d’approcher sélectivement les différents penseurs, le Shiji tend à sous-représenter des secteurs significatifs de l’héritage textuel; en même temps il développe plusieurs modèles distinctifs de rapport entre texte et auteur, depuis la compilation anonyme de répertoires textuels jusqu’à l’expérience du malheur et à la frustration politique posées comme conditions pour devenir écrivain.
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Zhang, Jingjing. "An Overview of the English-Chinese Translation of Biographies in the Period of the Democratic Revolution." OALib 09, no. 06 (2022): 1–9. http://dx.doi.org/10.4236/oalib.1108840.
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Kyinam byun. "A comparative study on ways of shinyi(supernatural) descriptions between Korean and Chinese biographies of monks." Journal of North-east Asian Cultures 1, no. 24 (September 2010): 269–88. http://dx.doi.org/10.17949/jneac.1.24.201009.016.
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Zou, Luwei, and Maria V. Mikhailova. "Perceptions of A.A. Akhmatova and her works in China." RUDN Journal of Studies in Literature and Journalism 24, no. 2 (December 15, 2019): 223–34. http://dx.doi.org/10.22363/2312-9220-2019-24-2-223-234.
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This thesis is devoted to studying the acceptance extent of A.A. Akhmatova and her works in China. Not enough attention was paid to the acceptance extent of foreign poetess’s works while conducting contemporary studies about Akhmatova. The analyses of Chinese literary works about the Akhmatova poetic heritage and the existing assessments of her poetry are carried out in this thesis for the first time. The author insists that the acceptance of Akhmatova’s works in China goes through several stages. It was in the late 20 century that the Chinese public firstly acquainted with her poems. Yet, the real discovery of her poems occurred only in the 1980s. And at the turn of the XX-XXI centuries, there was a genuine Akhmatova study boom, which began to carry out studies about her biographies and early lyrical works. Associating with analyses of foreign studies about her works and taking into account the poetess’s translation strategies of permeating Chinese poems to Russian poetic space, the researchers identified her significant influence on Chinese poetic culture. Attention is also drawn to analyze the comparative works within the framework of the similarity of “female voices” in poetry. This thesis also indicates the future study trend of Akhmatova in China, which will certainly trigger closer interactions and discussions among Chinese scholars who focus on studying the poetess’s heritage.
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Yuet, Keung Lo. "Conversion to Chastity: A Buddhist Catalyst in Early Imperial China." NAN NÜ 10, no. 1 (2008): 22–56. http://dx.doi.org/10.1163/138768008x273700.
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AbstractThis paper traces the history of the notion of female chastity (zhen) in China from pre-Qin to the mid-imperial era and argues that, prior to the arrival of Buddhism in China, the idea of female “chastity” was concerned not so much with physical virginity as the dutiful fulfillment of wifely obligations as stipulated by the Confucian marriage rites. A woman's chastity was determined by her moral rectitude rather than by her biological condition. The understanding of the physical body as a sacrosanct entity that must be defended against defilement and violation emerged under the influence of Buddhist notions of the uncontaminated body, the pious observance of the Buddhist monastic code, and the performance of religious charity that became popular in early imperial China. Based on a critical analysis of a wide array of Confucian canonical texts, dynastic histories, Indian Buddhist scriptures, biographies of Chinese monks and nuns, the monastic code, and Chinese Buddhist encyclopedias, this paper delineates the gradual process by which the Buddhist concept of the “pure body” became fully assimilated into the indigenous Chinese notion of female “rectitude” and the notion of female chastity finally acquired an ontological identity around the end of the sixth century.
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Pow, Stephen, and Jingjing Liao. "Subutai: Sorting Fact from Fiction Surrounding the Mongol Empire’s Greatest General (With Translations of Subutai’s Two Biographies in the Yuan Shi)." Journal of Chinese Military History 7, no. 1 (May 4, 2018): 37–76. http://dx.doi.org/10.1163/22127453-12341323.
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AbstractSubutai [Sübe’etei], often referred to as the greatest of the Mongol Empire’s generals, has increasingly become a topic of popular interest. However, the literature about him continues to rely on secondary sources so that popular and scholarly work alike often contains and perpetuates ahistorical statements regarding his origins and his military career. Based on the assumption that many errors have been perpetuated because Chinese source material has not been sufficiently integrated into available Western literature, this paper aims to offer a two-part corrective to the problem. First, an introductory essay will analyze several aspects of Subutai’s life and career that are often misrepresented. Secondly, complete English translations of the two biographies of Subutai found in the 121st and 122nd chapters of theYuan Shiare provided.
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Guo, Qitao, and Harriet T. Zurndorfer. "The Female Chastity Cult in Huizhou during the Late Imperial Era: Demographics, Books, and Monuments." Nan Nü 17, no. 1 (December 2, 2015): 1–8. http://dx.doi.org/10.1163/15685268-00171p01.
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This essay introduces the region of Huizhou famed for its scenery, its commercial agriculture, its merchants who traded local products all over the empire, and the lineages to which these men belonged. Huizhou was also known for the high numbers of its chaste women who during the Ming dynasty came under the scrutiny of the local community. The female chastity cult in Huizhou was manifested in various ways, and the three articles in this special Nan Nü theme issue examine how demographic data based on lineage records, special Huizhou printed editions of the classic ‘Biographies of Women’, and chastity arches built during the High Qing era (1680–1830) reveal the endorsement, complexities, and contradictions of the cult in this locale. The Appendix to this issue reviews the historiography of Huizhou studies in Chinese.
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Li, Xiaorong. "Image, Word, and Emotion: The Persistence of the Beautiful/Lovelorn Woman in the New-Style “Hundred Beauties” Albums (1900–1920s)." Journal of Chinese Literature and Culture 6, no. 1 (April 1, 2019): 169–204. http://dx.doi.org/10.1215/23290048-7496872.
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Abstract The “hundred beauties” (baimei 百美) genre, begun in the late Ming and established during the Qing, conventionally depicted one hundred “beautiful women” (meiren 美人), selected from Chinese history through woodblock print portraits, biographies, and poems. During the transitional era from the late Qing to the early Republic, the genre saw dramatic transformation in both form and content as contemporary, emergent “fashionable ladies” (shizhuang shinü 時裝仕女) became subjects. This article focuses on how the traditional lovelorn woman derived from the “boudoir plaint” (guiyuan 閨怨) continues to dominate the new-style hundred beauties albums under fashionable appearances. The author aims to shed light not only on the technical construction, through words and images, of gendered emotions but also on the perspective and historical milieu of the creators.
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Renders, Hans. "Chinese Funerary Biographies: An Anthology of Remembered Lives ed. by Patricia Buckley Ebrey, Ping Yao and Cong Ellen Zhang." China Review International 26, no. 4 (2019): 253–55. http://dx.doi.org/10.1353/cri.2019.0051.
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Yuan, Gao. "St. Augustine and China: A Reflection on Augustinian Studies in Mainland China." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 2 (May 28, 2019): 256–71. http://dx.doi.org/10.1515/nzsth-2019-0014.
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Summary Augustine of Hippo was one of the most influential church father in Western Christianity. However, little attention has been paid Augustine’s significance for China in the early history of Sino-Western theological and cultural dialogue. This article aims to fill this gap by providing a historical and documentary study of the reception of Augustine in China, with particular focus on the issue of how the story of Augustine was introduced into China and how Augustinian studies was developed as an independent discipline at the present stage of Chinese theological studies. Examining the newly discovered Chinese biographies of Augustine, the first section explores the early introduction of the story of Augustine during the Ming and Qing Empires, identifying the Catholic and the Protestant approaches to the translation of Augustine’s biography. The second section addresses Augustinian studies in the Minguo period (1912–1949) and analyses various approaches to the study of St. Augustine. The third section proceeds to the stage of the establishment of the new China (PRC), with a careful survey of Augustinian studies after the Cultural Revolution (1976–present). In particular, the new exploration by Chinese Augustinian scholars over the last five years will be highlighted. Based on the above observations, the article concludes with the evaluation that the biography of St. Augustine was adopted by the early Jesuits as an additional advantage for propagating the Christian faith in the Chinese context, in which the policy of cultural accommodation (initiated by Michele Ruggieri and Matteo Ricci) had proved a useful approach for theological contextualization and would continue to serve as a resourceful strategy in the Chinese approach to Augustinian theology as well as an effective method for deepening the Sino-Western theological dialogue.
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Yang, Gang, and Christoph Anderl. "PROGNOSTICATION IN CHINESE BUDDHIST HISTORICAL TEXTS THE GĀOSĒNG ZHUÀN AND THE XÙ GĀOSĒNG ZHUÀN." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 1 (March 2020): 1–45. http://dx.doi.org/10.1556/062.2020.00001.
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This paper explores topics and techniques of prognostication as recorded in medieval Buddhist historical literature, with an emphasis on the Gāosēng zhuàn 高僧傳 (GSZ) and Xù gāosēng zhuàn 續高僧傳 (XGSZ). The paper first provides a short survey of how prognostication is treated in Chinese Buddhist translated texts. In these ‘canonical’ sources there is clear ambiguity over the use of supernatural powers: on the one hand, such practices are criticised as non-Buddhist or even heterodox; on the other, narratives on Śākyamuni’s former and present lives as well as accounts of other buddhas, bodhisattvas, and the Buddha’s disciples abound with descriptions of their special abilities, including knowledge of the future. In contrast, the GSZ and XGSZ display a clear standpoint concerning mantic practices and include them as integral aspects of monastics’ lives. The two texts articulate that the ability to predict the future and other supernatural powers are natural by-products of spiritual progress in the Buddhist context. This paper discusses the incorporation of various aspects of the Indian and Chinese traditions in monastics’ biographies, and investigates the inclusion of revelations of future events (for example, in dreams) and mantic techniques in these texts. In addition, it traces parallels to developments in non-Buddhist literature and outlines some significant differences between the GSZ and the XGSZ.
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Peshkov, Ivan. "Usable Past for a Transbaikalian Borderline Town." Inner Asia 16, no. 1 (August 19, 2014): 95–115. http://dx.doi.org/10.1163/22105018-12340005.
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This paper aims at analysing the depoliticisation process of a border region’s past from the perspective of simultaneous changes in biographies of people, objects and forbidden places. Turning the closed Soviet-Chinese border into a relatively open Russian–Chinese border meant not only opening the socialist borderline areas to the world, but also confronting Russian society with an intensely mythologised area and people connected with it. The combination of the totally Soviet symbolic space of the of the border town of Priargunsk in Eastern Transbaikalia with extremely differing attitudes towards the socialist past enables us to show the influence of borderline location on post-communist struggles with the trauma of long-lasting political confrontation in a different light. This new version of the past not only offers the possibility of including former enemies in the new post-communist border community, but also of establishing a fresh connection with Soviet objects, now defined as historically specific signs of the long Russian presence in the area. We are dealing with a peculiar post-Soviet case of an epistemic advantage of border, according to which the borderline and peripheral location of extreme ideological and cultural attitudes encourages unexpected forms of time and space perception, regardless of the incomplete reconciliation process following the Civil War.
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Milburn, Olivia. "Gender, Sexuality, and Power in Early China: The Changing Biographies of Lord Ling of Wei and Lady Nanzi." NAN NÜ 12, no. 1 (2010): 1–29. http://dx.doi.org/10.1163/156852610x518183.
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AbstractTowards the end of his life, Lord Ling of Wei (r. 534-493 BCE) effectively abdicated in favor of his wife, Lady Nanzi. Such a transfer of power seems to have been unique in Zhou dynasty China, and these events were discussed at some length in ancient historical and philosophical texts. Throughout the imperial era scholars and commentators continued to study Lord Ling and Lady Nanzi, producing a considerable body of research which reflects changing attitudes to the nature of ruler's rights and authority, and which also documents responses to the couple's apparent rejection of accepted social and gender roles. Although their actions were often portrayed positively in early Chinese texts, the overwhelming majority of scholars who studied their biographies in the imperial era were hostile to the concept of a woman taking control of the government of a state. The tension between the accounts found in ancient texts and subsequent scholarship is the subject of this paper.
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Wang, Lina. "A study of the Buddha’s biographies in the Vinaya Piṭaka: centered on the Chinese translations of the four complete Vinayas." Studies in Chinese Religions 5, no. 1 (January 2, 2019): 55–68. http://dx.doi.org/10.1080/23729988.2019.1630971.
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Kaziev, Eduard V. "Once Again on the Chronology of the As People’s Entry into Mongol Service." Golden Horde Review 9, no. 3 (September 29, 2021): 506–19. http://dx.doi.org/10.22378/2313-6197.2021-9-3.506-519.
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Research objectives: To ascertain the time and circumstances of the As people’s incorporation into the service of the Great Mongol Qa’ans. Research materials: Biographies of the As military commanders presented in the official History of the Yüan dynasty (the main source), the narratives of John of Plano Carpini and William of Rubruck, the chronicles of Vardan Areveltsi, Kirakos Gandzaketsi, and Grigor Aknertsi, Rashid al-Din’s Compendium of Chronicles, the Hypatian Codex, notes of Chinese officials Peng Da-ya and Xu Ting on the Mongols. Results and novelty of the research: The paper clarifies one aspect of the author’s previous research of the problem under consideration. It partially refutes a prior conclusion that the As entried into the Mongols’ military service only during the Western campaign. On the contrary, this paper substantiates the traditional assertion that the As joined Mongol service during the reign of Möngke Qa’an. Besides, it indicates that this argument finds its substantiation in the information found in the As military commanders’ biographies in the History of Yuan which are usually overlooked on this issue. The assumption is also put forward and argued that the enthronement of the rulers of Alania took place in the Caucasus, and they did not need to go to the capital of the Mongol Empire for this purpose. In addition, it is noted that in the related sources, analyzed by the author in both papers on this topic, there is no information that would allow for asserting or suggesting the possibility of the arrival of the As to serve in Mongolia and China after the beginning of the process of the actual division of the Empire into independent uluses following the death of Möngke Qa’an in 1259.
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Wang, Bingyu. "Performing everyday cosmopolitanism? Uneven encounters with diversity among first generation new Chinese migrants in New Zealand." Ethnicities 18, no. 5 (October 6, 2016): 717–34. http://dx.doi.org/10.1177/1468796816671977.
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Cross-cultural living experiences may lead to the development of cosmopolitanism among people who are on the move. This article critically explores this proposition in relation to first generation Chinese migrants in New Zealand, focusing on, not only their opportunities but, more importantly, the barriers they encounter in terms of performing cosmopolitanism through an analysis of their everyday intercultural interactions. The key premise is that being able to engage in cosmopolitanism is not a given result of increasing levels of cross-border mobilities or intercultural interactions but occurs through, and relates to, social structures and power relations that individuals negotiate in different social settings. By drawing insights from ‘everyday cosmopolitanism’ and ‘contact zones’, this paper explores three factors that articulate the possibilities of becoming cosmopolitan: (a) everyday cosmopolitanism in contact zones; (b) the emotional dimension of encountering others; and (c) migration and family life challenges. In doing so the paper examines how the process of becoming cosmopolitan is entangled with migrants’ social-demographic characteristics, along with their individual self-perceptions, biographies, and personal relations with others. It highlights that cosmopolitanism is socially situated, subject to multiple pressures, and enacted within the uneven power relations of society. Moreover, it demonstrates that diversity encounters are inherently emotional and cannot be understood outside of the emotional dynamics from which they emerge.
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Ma, Xu. "Textual Memorial Temples: Writing Hagiographies for Mothers in Late Imperial China." NAN NÜ 23, no. 2 (December 13, 2021): 199–236. http://dx.doi.org/10.1163/15685268-02320024.
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Abstract In Chinese culture, the honor of textual immortality was traditionally reserved for a select, extraordinary few. As Martin Huang points out, however, the Ming-Qing era witnessed a general “secularization” process in which eulogistic writings were increasingly dedicated to women who lived relatively “trivial” lives. Building on Huang’s insights, this paper examines another important evolution within this genre of secularized elegies dedicated to women: the simultaneous sacralizing of deceased mothers by filial sons writing their mothers’ lives as hagiography. As these authors energetically extolled their mothers’ religious piety and identified them with Bodhisattvas/deities, the hitherto lackluster biographies became saturated with supernatural occurrences and miraculous events. Transformed into cultural and emotional sites where ordinary women could be commemorated, immortalized, and apotheosized, these otherwise insignificant life stories evoked a kind of textual memorial temple. Such infusions of spirituality into the writing of Confucian mourning both signal and fuel the broader penetration of heterodox worship (Buddhism) into Confucian society. This practice also allows a glimpse into important gender dimensions in the religious syncretism and secularism of late imperial China.
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Watts, Chera Jo. "An Ongoing Womanist Buddhist Project: Reading between the Times." Literature 2, no. 3 (August 3, 2022): 154–68. http://dx.doi.org/10.3390/literature2030013.
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This article challenges the dominant Christian-centered approach to Black religious life by exploring contemporary Womanist Buddhist and Black Buddhist practice, writing, and thought alongside writings of early East Asian Buddhist nuns, noting similarities, differences, and the intersections among and between these written accounts. “Reading Between the Times” signals the ongoing nature of this project, and this particular paper draws heavily upon Kathryn Ann Tsai’s 1994 translation Lives of the Nuns: Biographies of Chinese Buddhist Nuns from the Fourth to Sixth Centuries along with several Womanist and/or Black Buddhist voices, such as Faith Adiele, Melanie Harris, bell hooks, Layli Maparyan, Carolyn Jones Medine, Alice Walker, reverend angel Kyodo williams, Jan Willis, and Pamela Ayo Yetunde. Rather than make definitive claims, this paper becomes curious with initial observations surrounding authorial voice, intersections of race/gender/class within a particular temporal space, “legitimacy” questions, and others—and, of course, invites more work in the future. Deploying an engaged Buddhist pedagogy to inform mindful scholarship, this paper reminds us that we have more commonalities than oppressive systems often admit or acknowledge, and it concludes with a call to action.
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Kerlan-Stephens, Anne. "The Making of Modern Icons: Three Actresses of the Lianhua Film Company." European Journal of East Asian Studies 6, no. 1 (2007): 43–73. http://dx.doi.org/10.1163/157006107x197664.
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AbstractBetween 1930 and 1937, the Lianhua Film Company was one of the major studios in China, and in many ways was a symbol of modernity. The policy of the Company towards its actors was quite new and contributed to the creation of a new social status for this group, especially for the women. This paper focuses on three female stars (Wang Renmei, Chen Yanyan and Li Lili,) who worked for the Lianhua Film Company. Through a detailed analysis of the photos published in its magazine, Lianhua Huabao, as well as feature films produced by the Company, we will study Lianhua's strategies to transform these women into professional actresses. Their image was created by the entanglement of three spheres: their private lives, their public lives and their fiction lives played on screen. We will consider the sometimes conflicting relationships between these spheres by looking at the visual sources (photos and feature films) in conjunction with the actresses' biographies and movie roles. This will underline the complexity and ambiguity of a process understood by the Lianhua Film Company not only as the making of professional actresses but also as the creation of a new, modern Chinese woman.
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Blackburn, Robert. "Zemlinsky's The Chalk Circle: Artifice, Fairy-tale and Humanity." Revista Música 9-10 (December 6, 1999): 93. http://dx.doi.org/10.11606/rm.v10i0.61755.
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This study is primarily concerned with the background to "DerKreidekreis", Zemlinsky's setting of a Chinese drama by Alfred Henschke (pen name 'Klabund', 1890-1928). This was the last of Zemlinsky's stage works to be performed during his lifetime. Indeed, it was the last to be performed anywhere (apart from a solitary production at Nuremberg in 1955) until the slow revival of interest in his music. In terms of scholarship, Horst Weber's monograph, published in 1974, was the first landmark in this process, as well as the first-ever biography and academic study of Zemlinsky in any language. Unlike Schreker, who benefitedfrom three biographies by the time he was 43, Zemlinsky was given only a special issue of the Prague music journal Auftakt for his fiftieth birthday in 1921. A year later the Universal Edition house journal Ausbruch published three short tributes to Zemlinsky as composer (by Franz Werfel) as conductor (by Heinrich Jalowetz) and as teacher (by Erich Korngold) - certainly a distinguished trio. But the general accounts of contemporary music of the time, such as those by Rudolf Louis, Oscar Bie, H. J. Moser and Adolf Weissmann either refer fleetingly to Zemlinsky or ignore him altogether.
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Li, Rong (Aries). "Wartime Storytelling and Mythmaking: Interpreting and Remembering the Flying Tigers in the United States, 1941–1945." Journal of American-East Asian Relations 27, no. 4 (December 16, 2020): 347–73. http://dx.doi.org/10.1163/18765610-27040003.
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Abstract This article investigates the storytelling and mythmaking about the American Volunteer Group (avg), popularly known as the Flying Tigers, in the United States during World War ii. The avg was an aircrew of discharged U.S. military pilots and mechanics that China hired to assist in its war against Japan. Although this group was in combat for only seven months, its exploits became legendary in the United States. Based on examination of newspaper reports, magazine articles, Hollywood movies, popular biographies, and declassified documents, this article shows that Americans interpreted the avg’s service as proof of U.S. benevolence and superiority. It demonstrates that wartime stories about the avg helped many Americans regain confidence and assure their identities as racially and technologically superior people after enduring the shock of Pearl Harbor and Japan’s advance in Asia and Pacific. In this mythmaking process, Americans marginalized both the harmful impact of the avg personnel’s misconduct and the important contributions Chinese made to the avg. This article not only challenges the “Good War” image of World War ii in U.S. popular memories, but also seeks to contribute to the broader scholarly understanding of how popular memories of a nation’s overseas interventions affect its identity.