Contents
Academic literature on the topic 'Sala (Chinese people)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Sala (Chinese people).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Sala (Chinese people)"
1
Tang, Yong. "Avatar: A Marxist Saga on the Far Distant Planet." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 9, no. 2 (November 7, 2011): 657–67. http://dx.doi.org/10.31269/triplec.v9i2.263.
Full textAbstract:
This article presents a critical and cultural study on Avatar, the Hollywood science fiction blockbuster. After using classical and current Marxist theories to examine James Cameron’s major films and using textual analysis to explore Chinese bloggers’ comments on the film Avatar, the paper argues that, like Cameron’s other major films, Avatar is a cinematographic manifesto of Marxism. The class struggle between capitalists and proletarians is evident throughout the movie’s whole narrative structure. Cameron is not neutral in his approach to cinematic worldview. Like in his previous films, also this time Cameron expresses solidarity with poor people and struggles against the rich. The confrontational nature of the worldview embedded in the movie has been used by audiences in China, Brazil, Palestine and elsewhere as a weapon to fight against social oppression.
2
Tang, Yong. "Avatar: A Marxist Saga on the Far Distant Planet." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 9, no. 2 (November 7, 2011): 657–67. http://dx.doi.org/10.31269/vol9iss2pp657-667.
Full textAbstract:
This article presents a critical and cultural study on Avatar, the Hollywood science fiction blockbuster. After using classical and current Marxist theories to examine James Cameron’s major films and using textual analysis to explore Chinese bloggers’ comments on the film Avatar, the paper argues that, like Cameron’s other major films, Avatar is a cinematographic manifesto of Marxism. The class struggle between capitalists and proletarians is evident throughout the movie’s whole narrative structure. Cameron is not neutral in his approach to cinematic worldview. Like in his previous films, also this time Cameron expresses solidarity with poor people and struggles against the rich. The confrontational nature of the worldview embedded in the movie has been used by audiences in China, Brazil, Palestine and elsewhere as a weapon to fight against social oppression.
3
Kaiyrken, Tursynkhan Z., Danagul A. Makhat, and Aigul Kadyskyzy. "Chinese Historian Su Beihai’s Manuscript about the History of Kazakh People in Central Asia: Historical and Source Study Analysis." Vestnik of Saint Petersburg University. Asian and African Studies 12, no. 4 (2020): 556–72. http://dx.doi.org/10.21638/spbu13.2020.406.
Full textAbstract:
The article analyses the research work of Chinese scientist Su Beihai on Kazakh history, one of the oldest nationalities in Eurasia. This work has been preserved as a manuscript and its main merit is the study of Kazakh history from early times to the present. Moreover, it shows Chinese scientists’ attitude to Kazakh history. Su Beihai’s scientific analysis was written in the late 1980s in China. At that time, Kazakhstan was not yet an independent country. Su Beihai drew on various works, on his distant expedition materials and demonstrated with facts that Kazakh people living in their modern settlements have a 2,500-year history. Although the book was written in accordance with the principles of Chinese communist historiography, Chinese censorship prevented its publication. Today, Kazakh scientists are approaching the end of their study and translation of Su Beihai’s manuscript. Therefore, the article first analyses the most important and innovative aspects of this work for Kazakh history. It focuses on the stages of Kazakh history, traditions of statehood, economy, and culture. The Chinese scientist`s research on Kazakh history goes back to the ancient Saka period, to modern southern Kazakhstan, the emergence of the states of Dayuezhi and Wusuns in Zhetisu, Kangli state, the West Turkic Kaganate, the Turkic steppe, unification of Kara khan and Kara kidan (Western Liao), Genghis Khan’s invasion into Central Asia and the Kazakh steppes, Russian colonization, resettlement of Kazakhs in Russia and the Man Qin Empire, and others. In addition to Su Beihai’s positive research on the entire Kazakh history, the article provides critical reviews in the historiographical and source-study of several Chinese-centrist points of view.
4
Rokhani, Umilia, Aprinus Salam, and Ida Rochani-Adi. "Rekonstruksi Identitas Ke-“Tionghoa”-an dalam Film Indie Pasca-Suharto." REKAM: Jurnal Fotografi, Televisi, dan Animasi 12, no. 1 (November 21, 2016): 55. http://dx.doi.org/10.24821/rekam.v12i1.1380.
Full textAbstract:
AbstrakKe-“tionghoa”-an senantiasa menjadi hal yang dipermasalahkan di Indonesia. Hal ini mengacu pada identitas ke-“tionghoa”-an yang selalu diformulasikan oleh masyarakat Indonesia, baik oleh masyarakat Tionghoa itu sendiri maupun masyarakat non-Tionghoa. Upaya formulasi tersebut dimunculkan melalui berbagai wacana yang muncul baik perdebatan publik maupun berbagai karya mengenai kehidupan masyarakat Tionghoa di Indonesia seperti dalam film. Metode yang dipakai mempergunakan pendekatan konstruktivisme sosial. Dalam hal ini, makna-makna subjektif dikaji atas pengalaman-pengalaman kehidupan masyarakat Tionghoa di Indonesia melalui representasi film indie. Representasi tersebut dikaji tidak hanya melalui makna karya semata, tetapi juga mempertimbangkan unsur sejarah sebagai salah satu penentu alat produksi dan reproduksi. Hal ini dilakukan dengan tujuan agar diperoleh gambaran latar belakang yang kompleks mengenai kondisi historikal dan kultural kehidupan masyarakat Tionghoa di Indonesia. Gambaran yang kompleks tersebut akan membantu dalam menafsirkan makna-makna yang terkandung dalam karya film indie sebagai suatu hasil produksi dan reproduksi dari gambaran kehidupan masyarakat Tionghoa sebenarnya. Identitas masyarakat Tionghoa di Indonesia terbentuk baik dari pandangan eksternal maupun internal, sudut pandang formal maupun informal. Sudut pandang eksternal dilihat dari sisi luar masyarakat Tionghoa, sedangkan sudut pandang internal merupakan sudut pandang masyarakat Tionghoa membentuk jati dirinya sendiri. Identitas yang dibentuk secara formal terkait dengan peraturan perundangan yang diberlakukan di Indonesia sedangkan secara informal merupakan identitas yang dikembangkan melalui kolaborasi budaya bersifat mana suka (arbitrerness) yang pada akhirnya membentuk identitas baru yang tumbuh dari konteks ruang-antara masyarakat Tionghoa di Indonesia. Abstract The Reconstruction of Tionghoaness Identity in Indonesian Indie Movies in the Era of Post-Suharto. ‘Being a Chinese’ has always been an issue in Indonesia. It refers to the identities of ‘being a Chinese’ that were formulated by Indonesian people, both by the half-Chinese Indonesians and non half-Chinese Indonesians. The efforts in formulating those identities were mediated by various discourses found in public debates and works of arts represented the Chinese society life in Indonesia, such as in films. In this research, the social constructivism approach was applied. The experiences in life traversed by the Chinese society in Indonesia depicted in indie movies were studied to get the subjective meanings. The representations were not scrutinized merely from the meaning, but also by considering the historical aspects as, among others, the determinant factor of the means of production and reproduction. It was carried out to get the full picture of complicated background about the historical and cultural conditions of the Chinese people in Indonesia. The complicated depiction will be very beneficial in interpreting the meanings of the indie movies as a result of production and reproduction of the real life experienced by the Chinese society. The identity of Chinese people in Indonesia was shaped by the internal and external perspectives, by the formal and non formal point of views. The external point of view was the one given by the non Chinese people, whereas the internal was how the Chinese view themselves. The formally built identity was related to the laws applied in Indonesia. Arbitrary cultural collaborations informally developed the new Chinese identity that grew from the spatial contexts between the Chinese people in Indonesia.
5
Nafsichah, Diyah Dariyatul, Djoko Saryono, and Sunoto Sunoto. "Pemertahanan Kebudayaan Tionghoa Bangka Melalui Ritual Lok Thung Dalam Cerpen Karya Sunlie Thomas Alexander." Jurnal Pendidikan: Teori, Penelitian, dan Pengembangan 6, no. 10 (October 15, 2021): 1615. http://dx.doi.org/10.17977/jptpp.v6i10.15069.
Full textAbstract:
<p><strong>Abstract:</strong> Sunlie Thomas Alexander is one of the writers of Chinese descent who raised the world of Chinese Bangka. One of his interesting short story is "Jelaga hio". In the short story, Alexander illustrates clearly how people of Chinese descent in Bangka maintain culture through a lok thung rite. With literary anthropology, the short story can be seen how the preservation of Bangka Chinese community culture through lok thung rituals. Referring to this approach, the research data is in the form of idiographic data in the form of text excerpts. The Lok Thung ritual is the identity of the Chinese community in Bangka originating from ancestral lands. With the lokthung ritual still held, the preservation of Bangka Chinese culture is maintained. In addition, through the lokthung ritual, cultural inheritance also occurs with the successors of the descendants of lok thung.</p><strong>Abstrak:</strong><em> </em>Sunlie Thomas Alexander merupakan salah satu seorang penulis keturunan Tionghoa yang mengangkat dunia Tionghoa Bangka. Salah satu cerpennya yang menarik adalah “Jelaga Hio”. Dalam cerpen tersebut, Alexander menggambarkan dengan jelas bagaimana orang-orang keturunan Tionghoa di Bangka mempertahankan kebudayaan melalui sebuah ritus lok thung. Dengan antropologi sastra, dalam cerpen tersebut dapat diketahui bagaimana pemertahanan kebudayaan komunitas Tionghoa Bangka melalui ritual lok thung. Merujuk pada pendekatan tersebut, maka data penelitian ini berupa data idiografis yang berupa kutipan teks. Ritual lok thung merupakan identitas komunitas Tionghoa di Bangka yang berasal dari tanah leluhur. Dengan masih diadakannya ritual lokthung, maka pemertahanan kebudayaan Tionghoa Bangka tetap terjaga. Selain itu, melalui ritual lokthung, pewarisan kebudayaan juga terjadi dengan adanya penerus-penerus keturunan lok thung.
6
Alputila, Cheviano E. "Makam Tradisional Etnis Cina di Kota Ambon." Kapata Arkeologi 10, no. 2 (April 25, 2016): 55. http://dx.doi.org/10.24832/kapata.v10i2.222.
Full textAbstract:
Ethnic Chinese have a long history around the world. As a people renowned for their versatility in the trade, this community can be found anywhere. Ambon city is one of the many areas in the past inhabited by the ethnic Chinese community. Evidence of their existence in the past in Ambon today can be observed from traditional Chinese tombs are scattered in several locations. In addition to functioning as an initial step in the record of its existence this paper serves to reveal the importance of the existence of traditional Chinese tomb in the city of Ambon. The method used is a survey, interviews, and literature review. From the survey results it is known that the traditional Chinese grave condition as a whole in the city of Ambon was on the verge of collapse and require serious attention of all parties. Loyalty to the ancestral customs of the people of China still run by the Chinese community in the city of Ambon. This is reflected in the traditional Chinese tomb suitability components in common with traditional Chinese tomb in the city of Ambon.Etnis Cina memiliki sejarah yang panjang di seluruh dunia. Sebagai orang-orang yang terkenal karena kepandaiannya dalam berdagang, komunitas ini dapat ditemukan dimana saja. Kota Ambon adalah satu dari sekian banyak daerah yang pada masa lalu didiami oleh masyarakat Etnis Cina. Bukti keberadaan mereka pada masa lalu di Ambon saat ini dapat diamati dari makam-makam tradisional Cina yang tersebar di beberapa lokasi. Selain berfungsi sebagai langkah awal dalam mendata keberadaannya tulisan ini berfungsi untuk mengungkap nilai penting keberadaan makam tradisional Cina di Kota Ambon. Metode yang digunakan yaitu survei, wawancara, dan penelusuran pustaka. Dari hasil survei diketahui bahwa kondisi makam tradisional Cina secara keseluruhan di Kota Ambon berada di ambang kehancuran dan membutuhkan perhatian serius dari semua pihak. Kesetiaan terhadap adat istiadat leluhur Cina tetap dijalankan oleh masyarakat komunitas Tionghoa di Kota Ambon. Hal ini tercermin dari kesesuaian komponen makam tradisional Cina secara umum dengan makam tradisional Cina di Kota Ambon.
7
Kurniawan, Hendra. "Ethnic Chinese during the New Order: Teaching Materials Development for History Learning based on Multiculturalism." Paramita: Historical Studies Journal 30, no. 1 (April 12, 2020): 46–54. http://dx.doi.org/10.15294/paramita.v30i1.22442.
Full textAbstract:
The history of Indonesian Chinese society is still rarely studied in history learning at school. One of them concerns the discriminatory treatment of them during the New Order era. This article aimed to describe discriminatory policies against ethnic Chinese during the New Order era, to present it as a history teaching materials, and to elaborate on the importance of studying it for the younger people. This research used historical and qualitative descriptive method using literature. The result showed that (1) Ethnic Chinese in the New Order era received discriminatory treatment in various sectors. It was a violation of human rights and susceptible to trigger conflict. (2) The study of the Chinese people can be served as a history teaching material in the subject of the New Order era. (3) Teaching materials development is expected to be used to create awareness of multiculturalism through history teaching.Sejarah masyarakat Tionghoa Indonesia masih jarang dikaji dalam pembelajaran sejarah di sekolah. Salah satunya mengenai perlakuan diskriminatif terhadap mereka pada masa Orde Baru. Maka penelitian ini bertujuan untuk mendeskripsikan kebijakan diskriminatif terhadap etnis Tionghoa selama Orde Baru, menyajikannya sebagai bahan ajar sejarah, dan menguraikan arti penting mempelajarinya bagi generasi muda. Penelitian ini menggunakan metode historis dan kualitatif deskriptif dengan studi pustaka. Hasil penelitian menunjukkan bahwa (1) Etnis Tionghoa pada masa Orde Baru menerima perlakuan diskriminatif di berbagai sektor. Hal itu merupakan pelanggaran atas hak asasi manusia dan terbukti rentan konflik. (2) Studi tentang dinamika masyarakat Tionghoa tersebut dapat disajikan sebagai bahan ajar sejarah pada pokok bahasan masa Orde Baru. (3) Kajian tersebut diharapkan dapat menciptakan kesadaran multikulturalisme melalui pembelajaran sejarah.
8
Thresnawaty S., Euis. "SEJARAH SOSIAL-BUDAYA MASYARAKAT CINA BENTENG DI KOTA TANGERANG." Patanjala : Jurnal Penelitian Sejarah dan Budaya 7, no. 1 (March 1, 2015): 49. http://dx.doi.org/10.30959/patanjala.v7i1.83.
Full textAbstract:
AbstrakTangerang terletak di bagian barat Pulau Jawa, yang merupakan tetangga ibu kota Jakarta. Tangerang, yang semula berada di wilayah Jawa Barat sejak tahun 2000 berada dalam wilayah Provinsi Banten, memiliki banyak keunikan pada masyarakatnya, salah satunya adalah adanya pembauran antaretnis yang berjalan harmonis antara etnis Sunda, Jawa, Melayu, dan Cina. Banyak komunitas etnis Tionghoa di Indonesia, tetapi komunitas etnis Tionghoa yang ada di Kota Tangerang memiliki keistimewaan tersendiri. Mereka yang dikenal dengan sebutan Cina Benteng telah mampu berbaur dengan pribumi secara alami. Etnis Tionghoa yang tinggal di Kota Tangerang hampir seperempat dari keseluruhan jumlah penduduk Kota Tangerang. Oleh sebab itu kebudayaan Tionghoa banyak mewarnai kebudayaan setempat. Mereka memiliki budaya khas tersendiri yang berbeda dengan warga Tionghoa umumnya. Penelitian ini dilakukan untuk mengetahui bagaimana kondisi sosial budaya masyarakat Cina Benteng pada masa kolonial hingga kemerdekaan. Metode yang digunakan adalah metode sejarah yang meliputi heuristik, kritik, interpretasi, dan historiografi. Dari hasil penelitian ini dapat diketahui ternyata ada beberapa perubahan sosial pada masyarakat Cina Benteng, misalnya ketika masa kolonial mereka dapat dikatakan hidup berkecukupan karena mereka dianggap partner dalam berdagang sementara saat ini kehidupan mereka cenderung sangat sederhana. AbstractTangerang is located in the western part of Java Island, which is a neighbor of the capital city of Jakarta. Tangerang, which was originally located in West Java, and since the year of 2000 are in the province of Banten. Tangerang have so many unique in their society, one of is the existence of ethnic intermingling that runs harmony between the ethnic of Sundanese, Javanese, Malay, and Chinese. Many Chinese community in Indonesia, but the Chinese community in the city of Tangerang has its own privileges. They are known as Cina Benteng(Chinese Fortress) has been able to blend in with the natives naturally. Chinese people who live in the city of Tangerang nearly a quarter of the total population of the city of Tangerang Therefore, the Chinese culture has affected much local culture. They have a distinctive culture that is different from the Chinese people in general. This study was conducted to determine how the social and cultural conditions of China Fortress in the colonial period to independence. The method used is the historical method which includes heuristics, criticism, interpretation, and historiography. From these results it can be seen apparently there are some social changes in Chinese society Fortress, for example when the colonial period they can be said to live well because they are considered partners in the trade while currently they tend to be very simple life.
9
Kenny, Kenny, and Mieke Choandi. "RUANG BUDAYA GLODOK, ANTARA BERHUNI, BUDAYA DAN ADAPTASI." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 3, no. 1 (May 30, 2021): 497. http://dx.doi.org/10.24912/stupa.v3i1.10780.
Full textAbstract:
Nowadays, culture is a lifestyle that develops in a community group and is passed down from generation to generation. In addition if this culture is already attached to an area, for example Chinatown. Where these popilation and lifestyle are very thick with Chinese culture.As an example of china town that we know, Glodok, which is very attached to Chinese culture, can be seen from the old Chinese building style, the lifestyle of the people that has majority whom work as traders, and many cultural or traditional events that are held in Glodok. But in the mean time these Chinese culture starts to fading even disappearing from it, and this issue is causing the people that lived here with the inherent culture facing a crisis of regional identity and cultural identity that should be the character of Chinatown itself.This proposed project appears in the form of a Cultural Space that can accommodate traditional and cultural activities with the ultimate goal of awakening and preserving Chinese culture for the local community even on a city scale. In addition to generating and preserving, this project aims to provide a new spatial experience as the new face of Chinatown and as a breakthrough Nodes in the region. Keywords: Chinatown; Chinese; Cultural Space; Nodes; Westernization ABSTRAKDalam kehidupan sehari-hari budaya merupakan suatu gaya hidup yang berkembang dalam suatu kelompok masyarakat dan diwariskan secara turun menurun. Ditambah lagi jika budaya tersebut sudah melekat dengan sebuah kawasan contohnya, Pecinan dimana penduduk dan gaya hidupnya sangat kental dengan budaya China. Salah satu contoh Pecinan yang kita kenal merupakan Glodok. Kawasan Glodok yang sangat kental dengan budaya China dapat dilihat dari gaya bangunan, pola hidup masyarakatnya yang mayoritas bermata pencaharian sebagai pedagang, dan banyaknya acara kebudayaan atau tradisi yang dilakukan di kawasan Glodok.Namun seiring dengan berjalannya waktu budaya tersebut semakin memudar bahkan hilang yang menimbulkan masyarakat etnis Tionghoa yang pernah hidup di dalam kekentalan budaya disini menghadapi krisis identitas Kawasan dan identitas budaya yang seharusnya menjadi ciri khas pecinan sendiri.Muncullah usulan proyek berupa cultural space yang dapat mewadahi aktivitas tradisi dan kebudayaan dengan tujuan akhir membangkitkan dan melestarikan budaya China bagi masyarakat setempat bahkan dalam skala kota.Selain untuk membangkitkan dan melestarikan, proyek ini memiliki tujuan untuk memberi pengalaman spasial yang baru sebagai wajah Pecinan yang baru dan sebagai terobosan Nodes baru di kawasan ini.
10
Vechorynska, Tatyana V. "Amy Tan’s The Joy Luck Club: Reconsidering the Image of China within Chinese American Discourse." Imagologiya i komparativistika, no. 17 (2022): 328–48. http://dx.doi.org/10.17223/24099554/17/16.
Full textAbstract:
The article discusses the image of China as an integrant part of Amy Tan’s writings. The imagological approach to the study of Chinese American discourse, as well as discussion of the semantics and poetics of hetero-images and auto-images of Chineseness, American Chineseness, Ameri-canness, provides a comprehensive understanding of the writer’s artistic concept in representing the changing nature of the Chinese American identity. At the same time, the article seeks to open new vistas in Chinese American discourse, to focus on intrinsic textual peculiarities beyond the extrinsic ethnocentric concepts of cultural hybridity and Orientalism, which have been prevalent in academic literary surveys during the latter half of the twentieth century. A comparative approach based on imagology theory allows investigating the multiple dimensions of the ambivalent Chinese American identity through revealing the core images implicitly present in all Amy Tan’s novels. Within American circumstances, the problem of the other cultural background for Chinese American writers constitutes an essential part of their creative quest. The article thus highlights the mechanisms of literary representation of the image of China and explores the ways of artistic literary textualization of Chinese cultural facts. By considering such categories as Chineseness, American Chineseness, and Americanness through the lens of literary imagology, the article provides an interpretation of the Self and the Other distinction in Amy Tan’s The Joy Luck Club. It is argued that the image of China in this novel cannot be viewed as otherness, but as the other Self. The Joy Luck Club is not just a family saga on the life of people of Chinese origin in the American circumstances but also a true representation of a conflict between the knowledge about the world possessed by Chinese mothers and the “American knowledge” of their American-born daughters. The novel represents mutual self-reflected images of the East and the West. The imagological analysis provides grounds for concluding that the novel is not about the distinction between the Self and the Other, but about a world that protagonists can no longer consider either own or alien since it is both for them. In The Joy Luck Club, Amy Tan considers problems that reveal the fundamental issues of Chinese American literary and critical discourse: the role of Chinese culture within Chinese American identity, the Self versus the Other, the national and the transnational. The author declares no conflicts of interests.
Books on the topic "Sala (Chinese people)"
1
author, Zhang Ke, ed. Sala zu jian shi. Xining Shi: Qinghai ren min chu ban she, 2014.
Find full text
5
Wang, Hailong. Sala zu chuan tong yin yue xing tai yan jiu: Yi Qinghai Xunhua Sala zu wei li. Xi'an Shi: Shanxi shi fan da xue chu ban zong she you xian gong si, 2014.
Find full text
6
Hui Zu, Dongxiang Zu, Tu Zu, Sala Zu, Baoan Zu jian ming bai ke quan shu. Beijing Shi: Zong jiao wen hua chu ban she, 2008.
Find full text
7
Sala zu yin yue wen hua gai lun. Shanghai Shi: Shanghai yin yue xue yuan chu ban she, 2010.
Find full text
8
Min zu xiao dao: Xin shi ji Sala zu yan jiu (2001-2009) = MinzuxiaodaoxinshijiSalazuyanjiu. Beijing Shi: Min zu chu ban she, 2010.
Find full text
9
Tu zu, Sala zu ren kou fa zhan yu wen ti yan jiu: Tuzu Salazu ren kou fa zhan yu wen ti yan jiu. Lanzhou: Gansu min zu chu ban she, 2011.
Find full text
10
Heshuang, Zhu, and Xie Zuo, eds. Sala zu: Qinghai Xunhua Xian Shitoupo Cun diao cha. Kunming Shi: Yunnan da xue chu ban she, 2004.
Find full textBook chapters on the topic "Sala (Chinese people)"
1
Macauley, Melissa. "Narco-Capitalism." In Distant Shores, 157–85. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691213484.003.0007.
Full textAbstract:
This chapter discusses people who got rich in the opium trade in China: British, Americans, Parsis, and Chinese. Prior to 1858, when the sale and recreational use of the drug were illegal, fortunes were made by smuggling. The chapter considers the south China coast as the most cosmopolitan arena for contraband trade in modern history. It mentions how the British imagined they made life easier for Western interests when they fought two wars with the Qing: the First Opium War, 1839 to 1842, and the Second Opium War, 1856 to 1860. The treaties and conventions that concluded these wars opened fifteen Chinese ports to foreign trade and after 1858, imposed a de facto legalization of opium on China.
2
Li, Jie Jack. "Drugs of the Mind." In Laughing Gas, Viagra, and Lipitor. Oxford University Press, 2006. http://dx.doi.org/10.1093/oso/9780195300994.003.0010.
Full textAbstract:
Alcohol produces a range of central-nervous-system-related biological effects, including anxiety reduction, euphoria, sedation, disinhibition, aggression, blackouts, tolerance, addiction, and withdrawal. The Chinese have used alcoholic drinks since 5000 B.C. Presumably, man ventured to drink the liquid from fermented grain, liked the intoxicating effect, and started to make it on purpose. Alcohol has been used as an anesthetic for millennia (see chapter 7). Alcohol is indispensable in medicine as a solvent. Laudanum, a staple of the medicine chest in the nineteenth century, was simply an alcoholic solution of opium. NyQuil, a cough syrup, and Listerine, an oral antiseptic, all contain copious amounts of ethanol. Alcohol has beneficial effects when consumed in moderate amounts. Research strongly suggests that moderate consumption of alcohol, especially red wine and dark beer, seems to have protective effects on the heart. The hallmarks of the Mediterranean diet are olive oil and red wine, and people from such countries have fewer cardiovascular events. Flavonoids, the active principle in red wine, are thought to exert beneficial cardiovascular effects. According to the Bible (Genesis 9:20–21), Noah was the first man who discovered wine: “Noah, a man of the soil, was the first to plant a vineyard. When he drank some of its wine, he became drunk and lay uncovered inside his tent.” The New Testament gives an account of Jesus performing his first miracle—turning water into wine. Despite the beneficial effects of moderate alcohol consumption, excessive use of alcohol damages the brain, heart, and liver. Even mild drunkenness can cause temporary loss of memory. The liver metabolizes alcohol with an enzyme called alcohol dehydrogenase, which turns alcohol into acetaldehyde. Because acetaldehyde is acutely toxic, people—including many Asians—who lack alcohol dehydrogenase cannot tolerate much alcohol. This is the reason that their faces become flush when they drink alcohol and that there are fewer incidents of alcoholism in Asians. Alcoholism is known to cause psychosis and alcoholic dementia. To fight the “demon rum,” on January 16, 1919, the U.S. Congress passed the Eighteenth Amendment, prohibiting “the manufacture, sale, or transportation of intoxicating liquors.” It was repealed 14 years later, the only amendment to the U.S. Constitution that has been repealed.
3
Derbyshire, Edward. "Natural Dust and Pneumoconiosis in High Asia." In Geology and Health. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195162042.003.0007.
Full textAbstract:
High Asia, defined here as that great tract of land from the Himalaya- Karakoram in the south to the Tian Shan in the north and the Pamir in the west to the Qinling Mountains in the east, is a very dusty place. Whole communities of people in this region are exposed to the adverse effects of natural (aerosolic) dusts at exposure levels reaching those encountered in some high-risk industries. Outdooor workers are at particular risk. However, few data are available on the magnitude of the dust impact on human health. The effect of such far-travelled particles on the health of the human population in the Loess Plateau, and including major Chinese cities, has received relatively little attention to date. A combination of the highest known uplift rates, rapid river incision (up to 12 mm/yr: Burbank et al. 1996), unstable slopes, glaciation and widespread rock breakup by crystal growth during freezing (frost action), and by hydration of salts (salt weathering) makes the High Asia region the world’s most efficient producer of silty (defined as between 2 and 63 μm) debris. The earliest written records of the dust hazard come from China, most notably in the “Yu Gong” by Gu Ban (ca 200 BC) (Wang and Song 1983). Here, deposits of wind-blown silt (known as ‘loess’) cover the landscape in a drape that is locally 500 m thick. In North China, the loess covers an area of over 600,000 km², most of it in the Loess Plateau, situated in the middle reaches of the Huang He (Yellow River). The characteristic properties of loess include high porosity and collapsibility on wetting (Derbyshire et al. 1995, Derbyshire and Meng 2000).Thus, it is readily reworked and redistributed by water. This process concentrates silts in large alluvial fans (up to 50 x 50 km) in the piedmont zones of 6,000 m high glacier- and snow-covered mountain ranges of western China, including the Altai Shan (‘shan’ = mountains), Tian Shan, Kunlun Shan, Qilian Shan, and Karakoram. These zones are loci for human populations, and also a major source of wind-blown dust.