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Journal articles on the topic 'Kublai Khan'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Li, Zimu. "“The Battle of Diaoyu City” And Its Impact on The Mongol Empire, The Southern Song Dynasty, And the European Landscape." Journal of Education, Humanities and Social Sciences 28 (April 1, 2024): 275–81. http://dx.doi.org/10.54097/pjrz9g21.

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The Mongol Empire in the 13th century was unprecedentedly powerful, establishing a vast empire on the grasslands and setting its sights on the Eastern Song Dynasty. Led by Genghis Khan, the Mongol army launched a three-pronged invasion of the Song Dynasty. However, unexpectedly, Genghis Khan died under the walls of Diaoyu City, leading to a series of significant changes within the Mongol Empire. First, Kublai Khan was forced to withdraw his troops from Xiangyang, giving the Song Dynasty a breathing space. Then, the internal war between Ariq Böke and Kublai Khan resulted in Kublai Khan's victory but also caused the fragmentation of the Mongol Empire. Lastly, the commander of the Western Expeditionary Army, Hulagu, participated in the struggle for the Khanate, leading to the ultimate abandonment of the last Mongol Western Expedition and sparing Africa from the ravages of war.

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2

Chang, Na. "Kublai Khan in the Eyes of Marco Polo." European Review 25, no. 3 (May 23, 2017): 502–17. http://dx.doi.org/10.1017/s1062798717000096.

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This article will shed new light on the already crowded area of Marco Polo research, by examining the perspective of Polo, his direct observation of Kublai Khan and Yuan China, as revealed inThe Travels of Marco Polo.The paper analyses the sources of Polo’s perspective on the people he encountered on his travels in foreign lands. It argues that Polo’s ideas were shaped by his cultural background, personal experience and his own interests. Then it examines how the work presents Kublai Khan himself, as well as the Yuan empire’s monetary system, its waterway trade and its ethnic policy. The result of this investigation shows that Polo was an acute observer; he pointed out occasions of misrule despite his adoration of Kublai Khan.

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3

Cole, Juan R. I. "Invisible Occidentalism: Eighteenth-Century Indo-Persian Constructions of the West." Iranian Studies 25, no. 3-4 (1992): 3–16. http://dx.doi.org/10.1017/s0021086200015681.

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Kublai Khan does not necessarily believe everything Marco Polo says when he describes the cities visited on his expeditions, but the emperor of the Tartars does continue listening to the young Venetian with greater attention and curiosity than he shows any other messenger or explorer of his. In the lives of emperors there is a moment which follows pride in the boundless extension of the territories we have conquered, and the melancholy and relief of knowing we shall soon give up any thought of knowing and understanding them.—Italo Calvino, Invisible CitiesMarco Polo's encounter with Kublai Khan, which Italo Calvino made the framework for his exploration of the fantastic in urban life, stands as a useful parable for the nature of the interaction of West and East in the period between 1200 and 1700, when myriads of Europeans produced journals and accounts of their journeys into the rest of the world.

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4

Seaton, Jerome P., and J. I. Crump. "Chinese Theater in the Days of Kublai Khan." Chinese Literature: Essays, Articles, Reviews (CLEAR) 13 (December 1991): 195. http://dx.doi.org/10.2307/495083.

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5

Antonov, Igor' Vladimirovich. "Eastern policy of Mengu-Timur (1266-1282)." Genesis: исторические исследования, no. 11 (November 2020): 66–75. http://dx.doi.org/10.25136/2409-868x.2020.11.34476.

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The object of this research is the political history of the Ulus of Jochi as a part of the Great Mongol Empire. The subject of this is the Eastern policy of Mengu-Timur – the 6th ruler of the Ulus of Jochi (1266-1282). The author examines such aspects of the topic as the relationship of Mengu-Timur with the rulers of the uluses of Hulagu – Abaga, Chagatay – Borak, Ugedei – Kaidu, decisions made by the representatives of the uluses of Jochi, Chagatay and Ugedei in Talas Kurultai. Special attention is given to the analysis of relationship between Mengu-Timur and the ruler of the Central Ulus of Kublai, who founded the Yuan Empire. Comparative analysis is conducted on the written sources and scientific works on the topic. The sequence of events is reconstructed in chronological order. The author agrees with his predecessors that Mengu-Timur became the first sovereign ruler of the Ulus of Jochi. The scientific novelty consists in the conclusion that entitlement of Mengu-Timur as independent monarch was not a decision of Talas Kurultai. In Talas Kurultai in 1269 Kaidu was recognized as the leader of the right wing of the Mongol Empire, which included the Ulus of Jochi, Chagatay and Ugedei. The relations with the Great Khan in Kurultai were not settled, and the independence of uluses was not proclaimed. In the early 1370s, Mengu-Timur was named qayan, i.e. the supreme ruler above the khan. In 1277, Kublai's sons Numugan and Kukju were caught by the rebels, who sent them to Mengu-Timur. He did not support the rebels, but kept the son of Kublai. Since that moment, Mengu-Timur did was not subordinate to Kublai or Haidu, did not interfere into the conflict between them, restraining both of them from military clashes. Although Mengu-Timur maintained peaceful relations with other uluses, he was qayan title was not recognized.

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6

Lambert, Shaena. "Kublai Khan and the Sun Bird: A Fairy Tale." Marvels & Tales 15, no. 2 (2001): 224–28. http://dx.doi.org/10.1353/mat.2001.0025.

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7

Kimura, Jun, Mark Staniforth, Lê Thi Lien, and Randall Sasaki. "Naval Battlefield Archaeology of the Lost Kublai Khan Fleets." International Journal of Nautical Archaeology 43, no. 1 (September 10, 2013): 76–86. http://dx.doi.org/10.1111/1095-9270.12033.

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8

Conway, Paul. "Birmingham, CBSO Centre: ‘Invisible Cities’." Tempo 59, no. 233 (June 21, 2005): 57. http://dx.doi.org/10.1017/s0040298205270237.

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The Birmingham Contemporary Music Group opened their 2004–05 season on 19 September 2004 in typically adventurous, innovatory style with an evening of music — including no less than four world premieres — all centred on Italo Calvino's 1972 book Invisible Cities, in which traveller Marco Polo describes, in imaginary dialogues with Kublai Khan, fifty amazing cities, all of which turn out to be Venice.

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9

B, Ariunbaigal. "About official document’s traditions and the translation of some fixed words and expressions of the Mongol Empire (On an example of a letter sent by Kublai Khan to the king of Goryeo)." Translation Studies 11, no. 1 (2023): 56–65. http://dx.doi.org/10.22353/ts20230106.

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Korean historical sources contain a lot of information related to Mongolia and Mongolian-Korean relations written in ancient Korean original text, which is in Chinese. In this research, we aim to narrate the tradition of official letters of the Mongol Empire, as well as how certain fixed words and expressions were translated in diplomatic correspondence and how they were reflected through "A letter sent by Kublai Khan to the king of Goryeo".

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10

Waterhouse, David, and Lulu Huang Chang. "From Confucius to Kublai Khan: Music and Poetics Through the Centuries." Notes 51, no. 1 (September 1994): 102. http://dx.doi.org/10.2307/899186.

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11

Jing, Lun. "Kublai Khan and His Empire Shall Be Reconsidered in “World Horizon”." Fudan Journal of the Humanities and Social Sciences 7, no. 4 (September 25, 2014): 691–96. http://dx.doi.org/10.1007/s40647-014-0051-x.

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12

Jin, Yi. "Writing and Reflecting on the Imagination of the City – Interpretation of Calvino’s Invisible Cities." SHS Web of Conferences 158 (2023): 01006. http://dx.doi.org/10.1051/shsconf/202315801006.

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Invisible Cities by Italo Calvino is a novel that depicts an imaginary city, explores the appearance of an ideal city, and ponders over modern urban problems. He used the dialogue between Marco Polo and Kublai Khan to write his imaginary city in a light tone. He skillfully constructed fifty-five different cities and described them from different specific angles, and the characteristics of each city represent a certain aspect of the city concept. People see the modern city in the imaginary city he has constructed and gradually reflect on the nature of the city.

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13

Cho, Won. "Changes and the Maintenance of the Mongol Military Tradition in the Yuan: focused on the Establishment and the Operation of the Military System under the Kublai Khan." Institute of History and Culture Hankuk University of Foreign Studies 85 (February 28, 2023): 209–40. http://dx.doi.org/10.18347/hufshis.2023.85.209.

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This study examined the changes caused by the expansion of the Mongol Empire to the military system, and in particular, focused on the changes of the military system after Kublai became the Great Khan. The trends and characteristics of the empire’s rule over China were reviewed in relation the military system. The Mongol Empire dominated Eurasia based on its military power, which was driven not only by the strength of individual soldiers but also the teamwork of Mingɣan-a unit of 1,000 households created based on the decimal system in the days of Genghis Khan. The empire expanded across Eurasia through military conquests led by the imperial elite force known as Keshig, Mongolian military, and Tanmachi comprised of foreign ethnic people. In the war against Jurchen during the reign of Ögedei, the Mongolian military recruited a significant number of Chinese, and categorized them as military households. From then on, the troops were divided into civil households and military households, and separately managed. When the Mongolian Empire’s rule over China was converted to direct control under Qa’an, the military system was reorganized to establish a superior status for Mongol in China. In the early days of the Yuan, Kublai efficiently managed Mongol, Semu and Han troops, and formed a privy council to allow more rapid response to military crises, He gave his sons and grandsons royal titles and seals, and implemented policies to deploy them along border areas. This was an effective approach that reinforced the military’s inland monitoring while allowing prompt response to possible uprisings outside military powers. The Mongol Empire stationed troops in important areas after conquering China and Central Asia, and Kublai followed this tradition by stationing troops in North China and the newly conquered the Southern China. He stationed the Mongolian military in major areas alongside the Yellow river and Shandong province in the Northern China., and the Han Army and newly submitted the southern Song army, which lies alongside Yantze River and the Huai River. As such, the small number of Mongol rulers held dominant military positions in China. A review of the aforementioned policies shows that Mongol Empire adapted the military system to the new environment in China, and at the same time, largely retained the Mongol military tradition.

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14

Fu, Yuqin, Chengzhi Xie, Xuelian Xu, Chunxiang Li, Quanchao Zhang, Hui Zhou, and Hong Zhu. "Ancient DNA analysis of human remains from the upper capital city of Kublai Khan." American Journal of Physical Anthropology 138, no. 1 (January 2009): 23–29. http://dx.doi.org/10.1002/ajpa.20894.

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15

Marandola Junior, Eduardo. "Narrativas calvinianas: da descrição do explorador ao percurso do andarilho." RUA 12, no. 1 (October 7, 2015): 45. http://dx.doi.org/10.20396/rua.v12i1.8640788.

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Em As cidades incisíveis, o escritor italizano Italo Calvino utiliza a metáfora da cidade para falar do significado da existência humana. Cidade e homem se confundem. O autor fala da essência da condição humana ao procurar a essência de diferentes cidades, que por serem "invisíveis" aos olhos do grande Imperador, Kublai Khan, não deixam de ser imaginárias ou reais. Marco Polo, o viajante que descreve (no sentido fenomenológico) ao grande Imperador, circunscrito ao seu palácio, as cidades que visita, é como o explorador de Antoine de Saint-Exupéry em O pequeno príncipe, fornecendo a nós, os geógrafos, informações sobre o mundo, suas cidades e sua essência. Cidades femininas e misteriosas, tanto àqueles que as experienciam quanto àqueles que obtém relatos de seus habitantes.

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16

G.I., Sheriff, and Akeje K. "Developmental Historiography of the Ancient Silk Road." African Journal of Culture, History, Religion and Traditions 4, no. 1 (October 12, 2021): 69–80. http://dx.doi.org/10.52589/ajchrt-a7od6ndn.

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This study seeks to explain the history of the ancient Silk Road and also explain its strategic importance as a network of trade routes connecting China and the Far East with the Middle East and Europe. Using the library's documented instrument and historical descriptive methodology, findings show that the Silk Road is historically connected with the Eastern and Western civilizations and culture. Merchants on the Silk Road transported goods and traded at bazaars along the way. They traded goods such as silk, spices, tea, ivory, cotton, wool, precious metals, and ideas. The Silk Road also enabled cultural transfers, for instance when Genghis Khan and the Mongols invaded China, they came along with their own culture, e.g., buttons on clothes were introduced in China as a cultural import from Central Asia especially under the rule of Kublai Khan during the Yuan Dynasty. The paper concludes that the Silk Road rose to prominence during the Han and Tang dynasties. The long-distance trade at this time did not just transport goods and luxuries, it was also a lifeline of ideas and innovations from Persia, India and countries of the Middle East and Central Asia.

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17

Kula, Marcin. "Królestwo Goryeo wobec najazdu mongolskiego w XIII wieku." Gdańskie Studia Azji Wschodniej, no. 24 (December 2023): 237–51. http://dx.doi.org/10.4467/23538724gs.23.036.19029.

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The Kingdom of Goryeo and the Mongol invasion in the thirteenth century In the thirteenth century, vast areas of Eurasia witnessed the Mongols’ destructive expansion initiated by Chinggis Khan and continued by his successors. It also extended to the Kingdom of Goryeo, which was founded in 918 by Wang Geon. For almost three centuries, the country in question conducted a skilful foreign policy towards its more powerful neighbours, but from 1170 it was in an incessant internal crisis caused by a military revolt. Subsequently, in 1196, General Choe Chungheon took over the reins of government, marginalising the king. From 1231, Goryeo became the target of a Mongol invasion, which lasted intermittently until 1259. As the court fled to Ganghwa Island, the main burden of fighting rested on the shoulders of the province’s inhabitants, who used guerrilla methods to combat the invaders. The situation was only normalised by the removal of the Choe family from power and the agreement between King Wonjong and Kublai Khan, who afterwards also became the Chinese Emperor. Thus, China exerted a significant influence on the events taking place on the Korean Peninsula till the end of the fourteenth century.

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18

Panić, Marija. "ISKUSTVENA NASPRAM SIMBOLIČKE GEOGRAFIJE: INOVACIJE MARKA POLA U OPISIMA ISTOKA U ODNOSU NA SREDNjOVEKOVNU DIDAKTIČKU KNjIŽEVNOST." Nasledje, Kragujevac XX, no. 54 (2023): 369–82. http://dx.doi.org/10.46793/naskg2354.369p.

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This article aims to examine Marco Polo’s innovations of the descriptions of the Orient in his travelogue Le Devisement du monde (13th century). Unlike other geographical texts largely transmitted in the Middle Ages (Pierre de Beauvais’ Mappemonde, Jacques de Vitry’s Historia Orientalis, Goussouin de Metz’ Image du monde, La Lettre du Prêtre Jean) and the medieval bestiaries, Marco Polo’s travelogue (transcribed actually by Rustichello da Pisa in Franco-Ital- ian) manifests mostly its practical side: it informs the reader on the landscapes, climate, plants and animals in Asia, as well as the peoples who live there, their customs and the reign of the Great Khan, Kublai. Thus, this text clearly differs from the cosmographical tradition of sym- bolic representations, which the author questions, moreover, by the explicit deconstruction of some legends (the ones of the unicorn or the salamander, for instance).

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19

Mohammed, Arwa Hussein. "Towards an Anti-Barthesian Reading of Poetry: "Kublakhan" as a Case Study." Journal of Tikrit University for Humanities 28, no. 3, 4 (March 31, 2021): 47–56. http://dx.doi.org/10.25130/jtuh.28.3.4.2021.25.

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Samuel Taylor's Coleridge's poem "Kublakhan" was composed when the poet experienced an opium-influenced dream and after reading a book on Xanadu and the Mongol Emperor Kublai Khan. The present study aims to analyze this genuine poem by means of Roland Barthes's theory of the author's death. It also refers to Sigmund Freud's principles of psycho-analytical criticism. It focuses on the interpretation of the dream in it as a kin way to make a literary analysis of it. The study significantly defies "The death of the author" theory, arguing that "Kublakhan" is a representation of Coleridge's id; hence a close reading of the poet's biography would help better to understand the scattered images of the poem. The study contends that “Kublakhan” is a reflection of Coleridge’s abandonment and self-defeat. It resembles his wish to fulfill his desire for personal success and self- confidence.

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Yong, Ping. "The Imagination of Romantic Poetry under Different Regional and Cultural Backgrounds: Comparison and Analysis of Kubla Khan and Mount Skyland ascended in a Dream-A Song of Farewell." Communications in Humanities Research 3, no. 1 (May 17, 2023): 340–47. http://dx.doi.org/10.54254/2753-7064/3/20220335.

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Romanticism is an important branch of the literary genre, and imagination is an important feature of it. From different historical backgrounds, Both British poets and Chinese have each profound insight into the imagination in their romantic poetry creations. Samuel Taylor Coleridge, as a pioneer of English Romantic poetry, his dream fragment Kublai Khan established an unshakable position in the poet's literary circle, while Li Bai was a well-known romantic poet in the prosperous Tang Dynasty. His representative work, Mount Skyland ascended in a Dream-A Song of Farewell, shocked the entire Chinese poetry circle as soon as it came out. This essay analyzes the poets' poetic thoughts on imagination by studying the different backgrounds of the two poets, the cultural traditions they contacted, and the philosophical thoughts they infected and meanwhile compares and analyzes the image characteristics of the two poets' representative works to explore the concrete expression of the poet's imagination in the poems. It is found that there are similarities and differences spatially and emotionally in terms of imagery. Moreover, the imagination in romantic poetry not only creates a series of illusory images and casts a phantom veil on the whole poem but also insinuates the poet's poetic thought and inner emotional appeal.

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21

Bańczyk, Alicja. "Czas miniony w Opisaniu świata Marca Polo." Terminus 25, no. 3 (68) (2024): 299–308. http://dx.doi.org/10.4467/20843844te.23.017.18205.

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This article analyses the role of the past references in the Book of the Marvels of the World written in the 13th century by Marco Polo, a Venetian explorer and merchant who travelled through Asia and had his memories written down by Rustichiello da Pisa. At the beginning, the characteristics of the text and its complexity are presented. In the following section, the role of descriptions relating to the future and to the present is shown. Then, a number of levels are distinguished through which references to the past are situated in the narrative. One level is through a description of the circumstances in which the text was created. Another level is through a report from the Polo family’s first trip to the East. The next level is the story of Marco’s journey with his father and uncle. Finally, there is also a time level where all the references to the history of the lands visited by the author are situated. Marco Polo attempts to show interesting stories related to the lands he has visited, using intertextual references to myths and legends familiar to Europeans of his time. Some stories are intended to show how the rule of Kublai Khan changed the image of Asia and to highlight the development of civilization related to the expansion of the Mongol empire.

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Acri, Andrea. "VIAJANDO POR LOS «CAMINOS DEL SUR»: EL BUDISMO ESOTÉRICO EN EL ASIA MARÍTIMA, SIGLOS VII-XIII D.C." Revista Científica Arbitrada de la Fundación MenteClara 2, no. 2 (October 30, 2017): 6–62. http://dx.doi.org/10.32351/rca.v2.2.28.

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Este artículo presenta un panorama histórico de las redes de sitios y agentes que fueron instrumentales en la creación y circulación de las diferentes variedades de budismo esotérico (o tántrico) entre los siglos VII y XIII hasta su casi desaparición. El autor aborda el estudio del budismo esotérico desde una perspectiva geográfica amplia, hace hincapié en las interacciones marítimas que se produjeron a través de las llamadas «Rutas Marítimas de la Seda» en el curso de varios siglos y avanza en una narrativa histórica complementaria que toma las conexiones marítimas. Basado en evidencias textuales, materiales y arqueológicas diseminadas en toda el Asia marítima, muestra cómo migraron los maestros budistas tántricos de la «primera ola» a distintos puntos del Asia, donde evolucionaba y se consolidaba el nuevo paradigma tántrico gracias al patrocinio de dinastías como las de los Śailendras, Yarlung y Tang. Durante la expansión de la «segunda ola», los cultos tántricos que giraban en torno a aspectos sumamente esotéricos y militares de las deidades (como Heruka y Hevajra) tuvieron como seguidores al Kublai Kan en la China, a Kṛtanagara en Java oriental y a Jayavarman VII en Camboya, entre otros, hasta su posterior desaparición. El trabajo sostiene que aparte de las contingencias sociopolíticas, tales cambios de paradigma pueden haber ocurrido como resultado de «reformas» religiosas que promovieron un giro hacia las variedades no esotéricas -es decir, variantes mágicomísticas- de las tradiciones budistas (como sucedió, por ejemplo, en Sri Lanka y, en una fecha posterior, en Myanmar y Camboya con respecto a la prevalencia del budismo Therāvada sobre el Mahāyāna y Vajrayāna o incluso diferentes religiones como sucedió, por ejemplo, en Java Central). Finalmente el artículo sienta las bases para continuar los estudios académicos para identificar las redes de practicantes no institucionalizados que contribuyeron a la difusión de las formas del tantrismo en el Asia marítima. AbstractThis article presents a historical overview covering the networks of places and agents that were instrumental to the rise and spread of the different varieties of Esoteric (or: Tantric) Buddhism between the 7th and 13th centuries until near vanishing point. The author approaches the study of Esoteric Buddhism from a broad geographical perspective, emphasizing the maritime interactions that took place through the so-called “Maritime Silk Routes” over the course of several centuries, and provides with a supporting historical narrative based on maritime linking. On the basis of textual, material, and archaeological evidence disseminated throughout all Maritime Asia, the author shows how Tantric Buddhist masters of the « first wave » migrated to different Asian locations, where the new Tantric paradigm was developed and consolidated thanks to the sponsorship of dynasties such as the Śailendras, the Yarlungs, and the Tangs. During the « second wave » of expansion, Tantric cults revolving around highly esoteric and martial aspects of deities (such as Heruka and Hevajra) were followed by Kublai Khan in China, Kṛtanagara in East Java, and Jayavarman the VII in Cambodia, among others, until they eventually disappeared. This work argues that beyond socio-political contingencies, paradigm changes may have occurred as a result of religious “reforms” which promoted a shift towards non-esoteric varieties —that is, mystical-magical variants— of Buddhist traditions (as happened, for example, in Sri Lanka and, at a later date, in Myanmar and Cambodia as regards the prevalence of Theravāda Buddhism over Mahāyāna and Vajrayāna, or even different religions as happened, for example, in Central Java). Finally, the article sets a starting point to pursue further research to identify networks of non-institutionalized practitioners who contributed to the spread of forms of Tantrism across Maritime Asia.

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Hosseini, Sajed, and Payam Babaie. "Artistic Immortality as an Objet Petit a: The Subject of Samuel Taylor Coleridge’s “Kubla Khan”." Khazar Journal of Humanities and Social Sciences 25, no. 1 (April 2022): 5–16. http://dx.doi.org/10.5782/2223-2621.2022.25.1.5.

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This study presents a psychoanalytical reading of Coleridge’s “Kubla Khan” having an eye on Žižek’s theory of the subject. “Kubla Khan” contains a host of components providing an illustration of Coleridge’s psychological status. In such a case, Žižekian approach to psychoanalysis could provide a suitable paradigm for an analytical reading of the poem. The works of Žižek conducted disputatious re-articulations of the subject/object, the displacement of an objet petit a (object of desire) with object-cause of desire, and parallax. Žižek, like Hegel, accentuates the one-to-one relationship of the subject and the object while introducing parallax and the ticklish subject, which are later followed by tickling object. It is thus possible to illustrate the psychoanalytical status of Coleridge in the course of writing “Kubla Khan.” The poem pictures a path to immortality while it is in search to immortalize its poet too. In this study, it is demonstrated how Coleridge followed his objet petit a, which is ‘artistic immortality,’ in the lines of “Kubla Khan.”

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Huang, Chihlien. "Notes from the Pier No. 1: On Route to “A Global Renaissance”: An f : Fabric in the “BRI: One Belt One Road”." China and the World 01, no. 04 (December 2018): 1850025. http://dx.doi.org/10.1142/s2591729318500256.

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This paper is actually a summary of the authors series of academic research since 1970s. It focuses on interconnectivity of civilizations with a focus on major civilizations and their impact on regional development. It is very clear that in comparison to Hinduism, Buddhism, Islam, Christianity and modern Western Civilizations, the Imperial China and its traditional civilizations did not play a profound role outside China as judged by the Kublai Khan and Zheng Hes naval expeditions to East Asia and Indian Ocean areas. Apparently, she did not make good use of the “f-shaped” maritime road either. This “civilization-inabsentia” was probably due to traditional Chinas economy and culture which were built on unstable agricultural bases; thus conditioning its Han Chinese elites had its upper structure that evolved around paternalism and a feudal family system. Its inward-looking approach prohibited them from going outside to impose its cultural system so as to colonize the local populations along the “f-shaped maritime and land Silk Roads”. Her refusal to pursue an open policy inhibited formal international trades, thus giving the British East India Company a good excuse to conduct a so-called “Trade War” against the Qing Dynasty; and the Opium War had caused a total collapse of the Chinese Empire in 1830s. On the contrary, the Westerners have been using the “f-strategy” to impose on a broken China westernization in her search of model of modernizations. Here, the author has been trying to make good use of an “f-shaped” theory and methodology to interpret and understand Chinas historical, contemporary and future development processes. The f : fabric has proved to be an inspiring and useful model to configure Chinas shuttles between the so-called “#1.0: Pre-Western Culture” (before 1500 AD) and the “#2.0: Western Supremacy Culture” (1500–1990) and from here to move ahead for its “Socialism with Chinese characteristics” after entering the 21st century; finally, she could be a pioneer in the pursuit of a “#3.0: Post-Western and Non-Western World”. The tentative conclusion of the paper is that this newly introduced f : BRI-OBOR can be taken as a prelude to the future civilizations which are going to satisfy the human needs so as to promote the so-called “human pentagonal system” much more effectively.

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Tindol, Robert. "Pleasure Domes and Sunbeams: An Anti-Oedipal Reading of “Kubla Khan”." Anglica. An International Journal of English Studies, no. 26/1 (September 11, 2017): 55–72. http://dx.doi.org/10.7311/0860-5734.26.1.04.

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Samuel Taylor Coleridge’s 1797 poem “Kubla Khan” begins with the statement that Kubla Khan once caused a pleasure-dome to come into existence by dint of a kingly decree. The last line states that the narrator, should he gain sufficient poetic vision, would have “drunk the milk of paradise” and would “build that dome in air.” A new reading may be derived from a focus on precisely what these lines say and what they imply within the perspective of Gilles Deleuze and Felix Guattari’s work Anti-Oedipus. If the process of the narrator’s gaining poetic insight is set in motion by a conscious decree from Kubla Khan, then an Anti-Oedipal reading considers whether the end result is simply the consequence a powerful individual’s wishes, or else is paradoxically a liberation from those wishes.

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KNOX-SHAW, PETER. "EDWARD YOUNG IN ‘KUBLA KHAN’." Notes and Queries 47, no. 3 (September 1, 2000): 323–25. http://dx.doi.org/10.1093/nq/47-3-323.

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KNOX-SHAW, PETER. "EDWARD YOUNG IN ‘KUBLA KHAN’." Notes and Queries 47, no. 3 (2000): 323–25. http://dx.doi.org/10.1093/nq/47.3.323.

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Jones, Ewan James. "The Sonic Organization of “Kubla Khan”." Studies in Romanticism 57, no. 2 (2018): 243–64. http://dx.doi.org/10.1353/srm.2018.0011.

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Volpe, Míriam L. "A imagem como ruína: de uma totalidade irrecuperável." Aletria: Revista de Estudos de Literatura 8 (March 2, 2018): 262–69. http://dx.doi.org/10.17851/2317-2096.8..262-269.

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Resumo: O dialogismo entre o filme Citizen Kane, de Orson Welles, e o poema “Kubla Khan”, de S. T. Coleridge, é analisado, sendo evidenciados não só o tema em comum – o mito do Paraíso perdido – como também a similaridade na organização do discurso na justaposição das imagens, como fragmentos da memória a serem preservados.Palavras-chave: literatura; cinema; montagem; intertexto; museu.Abstract: The intertext between the film Citizen Kane, by Orson Welles, and the poem “Kubla Khan”, by S. T. Coleridge, is analised. A common theme, the myth of lost Paradise, and similar strategies in the organization of discourse, the manipulation of images as juxtaposed fragments from reservoirs of memories, are shown.Keywords: literature; cinema; montage; intertext; museum.

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Wheeler, Kathleen. "''Kubla Khan'' and Eighteenth Century Aesthetic Theories." Wordsworth Circle 22, no. 1 (January 1991): 15–24. http://dx.doi.org/10.1086/twc24042640.

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Friedman, Max M. "“Kubla Khan” in Finnegans Wake." James Joyce Quarterly 47, no. 4 (2010): 643–45. http://dx.doi.org/10.1353/jjq.2010.0020.

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TINDOL, Robert. "Hybridization in Samuel Taylor Coleridge’s “Kubla Khan”." Comparative Literature: East & West 25, no. 1 (March 2016): 10–29. http://dx.doi.org/10.1080/25723618.2016.12015412.

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Santiko, Hariani. "KEHIDUPAN BERAGAMA RAJA KERTANAGARA." KALPATARU 29, no. 1 (July 16, 2020): 29–38. http://dx.doi.org/10.24832/kpt.v29i1.634.

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Abstract. During the reign of King Kertanagara the last ruler of Singasari, the Buddhist Tantrayana and the Siwa Bhairawa merging together into one religious system. The motivation behind the merging of the two religions is not clear, it may have been tolerant nature of the king or to strengthen the kingdom to face the Chinese enemy Kubilai Khan. For this reason, king Kertanagara built two Siva-Buddhist temples, Candi Jawi and Candi Singasari. Keywords: Kertanagara, Singasari, Tantrayana Abstrak. Pada masa pemerintahan Raja Kertanagara, penguasa terakhir Singasari, Buddha Tantrayana dan Siwa Bhairawa bergabung menjadi satu sistem agama. Motif di balik penggabungan kedua agama tersebut belum jelas. Mungkin karena sifat toleran Raja atau untuk memperkuat kerajaan dalam menghadapi musuh dari Cina, Kubilai Khan. Dengan alasan tersebut, Raja Kertanagara membangun dua kuil Siwa-Buddha, Candi Jawi dan Candi Singasari. Kata Kunci: Kertanagara, Singasari, Tantrayana

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Rowe, M. W. "'Kubla Khan' and the Structure of the Psyche." English 40, no. 167 (June 1, 1991): 145–54. http://dx.doi.org/10.1093/english/40.167.145.

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Moon, Kenneth. "Lowry’s under the Volcano and Coleridge’s Kubla Khan." Explicator 44, no. 2 (January 1986): 44–47. http://dx.doi.org/10.1080/00144940.1986.11483914.

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Reid, Nicholas. ""Kubla Khan" and Harington's "The Witch of Wokey"." Wordsworth Circle 30, no. 2 (March 1999): 112–13. http://dx.doi.org/10.1086/twc24044707.

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Nayar, Pramod K. "‘Kubla Khan’ and its Narratives of Possible Worlds." Changing English 20, no. 4 (December 2013): 404–8. http://dx.doi.org/10.1080/1358684x.2013.855553.

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Volpe, Míriam. "A Imagem como Ruína." Aletria: Revista de Estudos de Literatura 8 (December 31, 2001): 264. http://dx.doi.org/10.17851/2317-2096.8.0.264-271.

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O dialogismo ente o filme Citizen Kane, de Orson Welles, e o poema “Kubla Khan”, de S.T. Coleridgé, é analisado, sendo evidenciados não só o tema em comum – o mito do Paraíso perdido – como também a similariedade na organização do disurso na justaposição das images, como fragmentos da memória a serem preservados.

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Milne, Fred L. "Coleridge's "Kubla Khan": A Metaphor for the Creative Process." South Atlantic Review 51, no. 4 (November 1986): 17. http://dx.doi.org/10.2307/3199754.

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Nayar, Pramod K. "Another Source for Coleridge's Pleasure-Dome in "Kubla Khan"." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 17, no. 3 (May 2004): 35–37. http://dx.doi.org/10.3200/anqq.17.3.35-37.

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Engell, James. "A Yet Deeper Well: "Kubla Khan," Wookey Hole, Cain." Wordsworth Circle 26, no. 1 (January 1995): 3. http://dx.doi.org/10.1086/twc24042944.

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Bradburn, Elizabeth. "'Kubla Khan' — Poetic Structure, Hypnotic Quality and Cognitive Style." Pragmatics & Cognition 16, no. 1 (April 1, 2008): 190–92. http://dx.doi.org/10.1075/p&c.16.1.14bra.

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Leask, Nigel. "Kubla Khan and Orientalism: The Road to Xanadu Revisited." Romanticism 4, no. 1 (April 1998): 1–21. http://dx.doi.org/10.3366/rom.1998.4.1.1.

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Elizabeth Bush. "Kubla Khan: The Emperor of Everything (review)." Bulletin of the Center for Children's Books 64, no. 3 (2010): 137. http://dx.doi.org/10.1353/bcc.2010.0206.

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Шевченко, Марианна Юрьевна. "INTERACTION OF TRADITIONS IN THE ARCHITECTURE OF BUDDHIST MONASTERIES OF TIBET AND CHINA OF THE 13TH-18TH CENTURIES." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(13) (June 5, 2020): 217–41. http://dx.doi.org/10.25995/niitiag.2020.13.2.010.

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Данная статья посвящена анализу процесса взаимного проникновения архитектурных традиций Китая и Тибета. Этот неоднородный процесс активно шел с XIII по XIX в. С одной стороны, привнесение китайских черт в тибетскую архитектуру и наоборот было тесно связано с политическим контекстом. Неслучайно первые попытки соединения двух стилистик на территории Тибета начали возникать именно во время правления династии Юань, когда глава школы Сакья стал официальным духовным наставником Хубилая. Схожие процессы происходили и при проникновении тибетских черт в китайскую архитектуру, когда по велению императорского двора династии Цин около дворцов в Пекине и Чэндэ возвели целый ряд ламаистских монастырей, в архитектуре которых были напрямую заимствованы композиционные и объемные решения тибетских построек. В то же время шел процесс и естественного проникновения тибетской архитектурной традиции в близлежащие регионы провинций Сычуань, Ганьсу, Внутренняя Монголия и Цинхай, что привело к появлению новых форм монастырских построек, где китайские черты проявились гораздо четче, чем в Тибете. На территории Тибета в архитектуре шли схожие процессы постепенного проникновения китайских традиций, что выразилось как в планировке отдельных монастырей, так и в применении деревянных конструкций и элементов отделки и декора. В данном исследовании сделана попытка обобщить обширный и разнородный архитектурный материал с целью более глубокого понимания стилистического развития архитектуры Тибета и Китая. Анализ взаимодействия тибетской и китайской архитектурных традиций на протяжении XIII-XIX вв. позволяет выявить то, как проходили процессы поиска новых форм и образов, стилизации и переосмысления устоявшихся приемов в новых культурных и географических условиях. This article focuses on the analysis of the process of interaction between the architectural traditions of China and Tibet. This complex process began in the 13th century and lasted until the 19th century. On one side, penetration of Chinese features into Tibetan architecture and vice versa was closely connected with the political context. It is no coincidence that the first attempts of combining two different styles in Tibet started to appear during the reign of Yuan dynasty, when the head of the Sakya Buddhist school became an official spiritual advisor of the Kublai Khan. Similar processes led to Tibetan influence affecting Chinese architecture, when several Lamaist temples and monasteries were built around emperor palaces in Beijing and Chengde by order of the Qing Dynasty court. The compositional and volumetric structure of those buildings was directly borrowed from Tibetan architecture. On the other side, Tibetan architectural traditions were naturally spreading into nearby regions, such as Sichuan, Gansu, Qinghai and Inner Mongolia with the expansion of Tibetan Buddhism. It led to the creation of new forms of monastery buildings, where Chinese features exhibited themselves much more clearly than in Tibet. Meanwhile, Chinese architectural traditions in the same time period were equally influencing Tibetan architecture. It may be seen in the evolution of plans, constructions and decorations of buildings. The present article attempts to summarize broad and disparate material with the purpose to better understand the evolution of Tibetan and Chinese architecture. Analysis of interactions between architectural traditions of Tibet and China throughout the 13th-19th centuries allows us to highlight the manner in which the processes of searching for new forms and architectural images in different cultural and geographical conditions have been unfolded..

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Falke, Cassandra. "Imaginary Landscapes: Sublime and Saturated Phenomena in “Kubla Khan” and the Arab Dream." Humanities 8, no. 3 (August 6, 2019): 133. http://dx.doi.org/10.3390/h8030133.

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This article considers “Kubla Khan” and the the Arab dream section from the fifth book The Prelude as precursors to the recently theorized concept of saturated phenomenality. Both Coleridge and Wordsworth insist on the limitedness of their dream subjects even as they magnify their dreamt of landscapes to heights of sublimity. Falke describes the implications that this insistence on smallness has for relating experiences of sublime landscapes to experiences of reading or writing poetry.

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Riem, Antonella. "Journeying into Australian literature." Queensland Review 30, no. 1 (November 27, 2023): 126–37. http://dx.doi.org/10.1558/qre.26535.

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In this memoir, Antonella Riem reflects on her long career in Australian literary studies in Italy and internationally, and the scholars who have inspired her. She then outlines the principles of the partnership model of literary studies that she has developed over many years, and how she applies her approach to Samuel Taylor Coleridge’s ‘Kubla Khan’ and David Malouf’s An Imaginary Life.

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Reilly, Olivia. "‘[A]nother and yet the same’: Rhyme's Music in Kubla Khan." Romanticism 23, no. 2 (July 2017): 145–54. http://dx.doi.org/10.3366/rom.2017.0321.

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In Biographia Literaria (1817) Coleridge described the ‘sense of musical delight’ and the ‘power of producing it’ as ‘a gift of imagination’, necessary to the poet. The correlation between poetry and music, essential to the formation of his poetics, he develops suggestively in the ‘mingled measure’ of ‘Kubla Khan’. Paying close attention to the poem's intricate structure, this essay examines Coleridge's self-conscious construction in the poem of a complex patterning of aural connections and refrains. The exploration of rhyme's musical effect allows fresh insight into the poem, building upon previous interpretations to elucidate in particular the role of time, memory, and imagination in its realisation.

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Laxer, Christopher. "“The Lantern of Typography”: “Christabel,” “Kubla Khan,” and Poetic Mediation." European Romantic Review 24, no. 2 (April 2013): 167–84. http://dx.doi.org/10.1080/10509585.2013.766403.

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Larkin, Peter. "Infinite Closure in "Kubla Khan" and the "Cave of Yordas"." Wordsworth Circle 46, no. 1 (January 2015): 48–52. http://dx.doi.org/10.1086/twc24888103.

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