Concepts and Practice of the Family in China
1, Patrilineality: head of household, lineage authority,Patrilineality (a.k.a. agnatic kinship) is a system in which one belongs to one's father's lineage; it generally involves the inheritance of property, names or titles through the male line as well.
2, Ancestor worship: ancestor hall and lineage head
a practice based on the belief that deceased family members have a continued existence, take an interest in the affairs of the world, and/or possess the ability to influence the fortune of the living. All cultures attach ritual significance to the passing of loved ones, but this is not equivalent to ancestor veneration.[1] The goal of ancestor veneration is to ensure the ancestors' continued well-being and positive disposition towards the living and sometimes to ask for special favours or assistance.[2] The social or non-religious function of ancestor veneration is to cultivate kinship values like filial piety, family loyalty, and continuity of the family lineage. While far from universal, ancestor veneration occurs in societies with every degree of social, political, and technological complexity, and it remains an important component of various religious practices in modern times.
3, filial piety: Four generations under one roof
In Confucian thought, filial piety (Chinese: 孝; pinyin: xiào) is one of the virtues to be cultivated: a love and respect for one's parents and ancestors. The Confucian classic Xiao Jing or Classic of Xiào, thought to be written around 470 B.C.E., has historically been the authoritative source on the Confucian tenet of xiào / "filial piety". The book, a conversation between Confucius and his student Zeng Shen 曾參 (Zengzi 曾子), is about how to set up a good society using the principle of xiào / "filial piety", and thus for over two thousand years has been one of the basic texts to be examined on in the Chinese Imperial Civil Service Exams.
In somewhat general terms, filial piety means to be good to one's parents; to take care of one's parents; to engage in good conduct not just towards parents but also outside the home so as to bring a good name to one's parents and ancestors; to perform the duties of one's job well so as to obtain the material means to support parents as well as carry out sacrifices to the ancestors; not be rebellious; show love, respect and support;display courtesy; ensure male heirs, uphold fraternity among brothers; wisely advise one's parents, including dissuading them from moral unrighteousness; display sorrow for their sickness and death; and carry out sacrifices after their death.
Filial piety is considered the first virtue in Chinese culture, and it is the main concern of a large number of stories. One of the most famous collections of such stories is The Twenty-four Filial Exemplars (Ershi-si xiao 二十四孝). These stories depicts how children exercised their filial piety in the past. While China has always had a diversity of religious beliefs, filial piety has been common to almost all of them; historian Hugh D.R. Baker calls respect for the family the only element common to almost all Chinese believers.[1] These traditions were sometimes enforced by law; during parts of the Han Dynasty, for example, those who neglected ancestor worship could be subject to corporal punishment.
4, solidarity with agnatic kinship: system of lineage, compiling lineage
The Chinese kinship system (simplified Chinese: 亲属系统; traditional Chinese: 親屬系統) is classified as a Sudanese kinship system (also referred to as the "Descriptive system") used to define family. Identified by Lewis Henry Morgan in his 1871 work Systems of Consanguinity and Affinity of the Human Family, the Sudanese system is one of the six major kinship systems together with Eskimo, Hawaiian, Iroquois, Crow, and Omaha.
The Sudanese kinship system (and hence the Chinese kinship system), is the most complicated of all kinship systems. It maintains a separate designation for almost every one of ego's kin based on their generation, their lineage, their relative age, and their gender.
In the Chinese kinship system:
* Maternal and paternal lineages are distinguished. For example, a mother's brother and a father's brother have different terms.
* The relative age of a sibling relation is considered. For example, a father's younger brother has a different terminology than his older brother.
* The gender of the relative is distinguished, like in English.
* The generation from ego is indicated, like in English.
Chinese kinship is agnatic, emphasising patrilineality.
5, patrilocal:
In social anthropology, patrilocal residence or patrilocality (also virilocal residence or virilocality) is a term referring to the social system in which a married couple resides with or near the husband's parents. The concept of location may extend to a larger area such as a village, town, or clan area. This practice is found in about 69 percent of the world's cultures that have been described ethnographically; yet, it is not prevalent in the modern world any more.
In a patrilocal society, when a man marries, his wife joins him in his father's home or compound, where they raise their children. These children will follow the same pattern: Sons will stay, and daughters will move in with their husbands' families. Families living in a patrilocal residence generally assume joint ownership of domestic sources. The household is led by a senior member, who also directs the labor of all other members.
6. patrimonial: Property or other legal entitlements inherited from (or through) one's father, especially if it has been handed down through generations in the same family, birthright.
Problems:
1) timeless,
filial piety was as much desired in the nineteenth century as it had been in ancient times.
2) Observers also noted that failure of people to act on these principles, remarking
political nature of family lineage organization,
Thursday, January 29, 2009
Texts of the Qing Metropolis
Texts of the Qing Metropolis
History 282A
Wednesday, 3:00-5:50 pm
Humanities A56
Andrea S. Goldman
Office: 5355 Bunche Hall
Phone: (310) 825-3368
Email: goldman@history.ucla.edu
Office hours: Fridays 12:30-2:00, and by appointment
Course Website: http://www.sscnet.ucla.edu/09W/hist282a-1
Course Description:
This is the first quarter of a two-quarter research and reading seminar in Chinese language source materials generated in and reflecting life in the Qing capital of Beijing. Topics covered will include court documents, guidebooks to the imperial capital, memoirs and casual jottings (biji), fiction, writings about metropolitan theater culture, performance scripts of drama and other narrative arts, and visual representations of the capital. The weekly readings will be paired with scholarly writings that make use of or cast light upon the source document under evaluation. The major paper assignment for the first quarter of the seminar will analyze a set of primary documents related to late imperial and/or modern Chinese urban history, but need not be focused on the city of Beijing or on the texts read in common. During the second quarter, students will develop a research paper based on their chosen set of primary documents. Knowledge of modern and classical is Chinese required for this course.
Expectations & Assignments:
Students will be expected to come to class prepared to go over translations of the primary sources during each weekly session. Please bring two copies of your weekly translations to the class – one to be turned in, and the second to mark up during the class sessions. About two-thirds of each session will be devoted to translation and discussion of the target primary source; the remaining time will be devoted to analysis of the secondary sources assigned for the week and discussion of bibliographic tools and sources for Sinological research. Class participants will take turns introducing the bibliographic genre of the week (following the chapters from Wilkinson). Students will be responsible for a short (2-3 pp.) bibliographic report on the topic for the weeks for which they lead off the discussion. A written version of these reports should be posted on the class website as a reference for fellow students. A longer final paper (approx. 15-20 pp.) will be due at the end of the quarter. This paper should analyze a set of primary source documents of the student’s choice.
[Grading criteria: class participation – 20%; weekly translation exercises – 45% (5% each); 2 class reports/short (2-3 pp.) papers – 10% (5% each); final paper – 25%.] Weekly attendance is expected. Auditors welcome so long as they keep up with the weekly readings/translations and participate every week.
Available for Purchase:
Endymion P. Wilkinson, Chinese History: A Manual (Cambridge: Harvard University Asia Center, 2000 revised edition). ISBN: 0674002490.
Recommended:
Harriet T. Zurndorfer, China Bibliography: A Research Guide to Reference Works about China Past and Present (Honolulu: University of Hawaii Press, 1999). ISBN: 0824822129.
*All other readings for the course will be available online via the course Website.
January 7: Week One – Introduction
Wilkinson, “Language,” 17-61.
East Asian Library Visit at 4:30 pm.
January 14: Week Two – Imperial Court Documents
Selected readings in Qing court documents – The Veritable Records (Shilu 實錄). Selection One, Selection Two.
Supplementary reading in Beatrice S. Bartlett, Monarchs and Ministers: The Grand Council in Mid-Ch'ing China, 1723-1820 (Berkeley, 1991), 8-11 & 17-64; Silas H. L. Wu, Communication and Imperial Control in China: Evolution of the Palace Memorial System, 1693-1735 (Cambridge: Harvard University Press, 1970), 27-65 & 107-123; Knight Biggerstaff, “Some Notes on The Tung-hua lu and The Shih-lu,” HJAS 4.2 (1939): 101-15.
Wilkinson, “Dictionaries,” 65-94, 514-42 & 865-72.
January 21: Week Three – Guidebooks to the Imperial Capital
Selected readings in Zhu Yizun 朱彝尊, Rixia jiuwen kao 日下舊聞考 [Front Matter] [juan 55]
and Wu Changyuan 吳長元, Chenyuan shilue 宸垣識略.
Supplementary reading in Susan Naquin, Peking: Temples and City Life, 1400-1900 (Berkeley, 2000), 451-88 and Benjamin Elman, From Philosophy to Philology: Intellectual Aspects of Social Change in Late Imperial China (Harvard Council on East Asian Studies, 1990), xix-xxii & 38-85.
Wilkinson, “People,” 95-129 & “Geography,” 139-69.
Maps
January 28: Week Four – Memoirs and Biji, part 1
Readings from Zhaolian 昭璉, Xiaoting zalu 嘯亭雜錄;
and Zhao Yi 趙翼, Yanpu zaji 簷曝雜記.
Supplementary reading in Tobie Meyer-Fong, Building Culture in Early Qing Yangzhou (Stanford: Stanford University Press, 2003), 25-127.
Wilkinson, “Chronology,” 170-98 & 564-75.
February 4: Week Five – Memoirs and Biji, part 2
Readings from Ji Yun 紀昀, Yuewei caotang biji 閱微草堂筆記;
and Chong Yi 崇彝, Dao Xian yilai chaoye zaji 道咸以來朝野雜記.
Supplementary reading: Kent Guy, The Emperor’s Four Treasuries: Scholars and the State in the Late Ch’ien-lung Era (Council on East Asian Studies, Harvard, 1987), 38-56; Leo Chan, The Discourse on Foxes and Ghosts: Ji Yun and Eighteenth-Century Literati Storytelling (Honolulu: University of Hawaii Press, 1998), 1-37.
Wilkinson, “Telling the Time,” 199-223 & 922-26.
February 11: Week Six – Metropolitan Fiction
Selected readings in Chen Sen 陳森, Pinhua baojian 品花寶鑒.
Supplementary reading: Keith McMahon, “Sublime Love and the Ethics of Equality in a Homoerotic Novel of the Nineteenth Century: Precious Mirror of Boy Actresses,” Nan Nü 4.1 (2002): 70-109; David Der-wei Wang, Fin-de-Siècle Splendor: Repressed Modernities of Late Qing Fiction, 1849-1911 (Stanford, 1997), 53-71; and Robert Hegel, Reading Illustrated Fiction in Late Imperial China (Stanford, 1998), 72-163.
Wilkinson, “Statistics,” 224-41 & 605-12.
February 18: Week Seven – Huapu (Flower Registers)
Selected readings from Zhang Cixi 張次溪, Qingdai yandu liyuan shiliao 清代燕都梨園史料.
Supplementary reading: Sophie Volpp, “The Literary Circulation of Actors in Seventeenth-Century China,” JAS 61.3 (August 2002): 949-84; Wu Cuncun, Homoerotic Sensibility in Late Imperial China (New York: RoutledgeCurzon, 2004), ch. 5.
Wilkinson, “Guides and Encyclopedias,” 242-48.
February 25: Week Eight – Performance Scripts
Selected scripts from the Zhuibaiqiu 綴白裘, Baiben Zhang 百本張, and Che Wangfu 車王府 collections.
Supplementary reading in Catherine C. Swatek, Peony Pavilion Onstage: Four Centuries in the Career of a Chinese Drama (Ann Arbor: Center for Chinese Studies, University of Michigan, 2002), 101-202.
Wilkinson, “Locating Primary Sources,” 249-83.
March 4: Week Nine – Zidi shu 子弟書 (Scions' Tales)
Selected readings in zidi shu: “Lingguan miao” 靈官廟, “Guang Huguo si” 逛護國寺, “Guaibang lou” 柺棒樓, “Shiwei tan” 侍衛嘆, etc.
Supplementary reading: Mark C. Elliott, “The ‘Eating Crabs’ Youth Book,” in Susan Mann and Yu-yin Cheng, eds., Under Confucian Eyes: Writings on Gender in Chinese History (Berkeley: University of California Press, 2001), 263-82; ASG, “The Nun Who Wouldn't Be: Representations of Female Desire in Two Performance Genres of Si Fan,” Late Imperial China 22.1 (June 2001): 71-138; Elena Suet Ying Chiu, “Cultural Hybridity in Manchu Bannerman Tales (Zidishu),” Ph.D dissertation, UCLA, 2007, 1-20.
Wilkinson, “Locating Secondary Sources,” 249-83.
March 11: Week Ten – Visual Representations of the Capital
“Shengchun shiyi dahua” 生春詩意大畫; (JPEG FILE, 12MB- recommend right clicking link and selecting 'Save as')
Supplementary reading in Michael Chang, A Court on Horseback: Imperial Touring and the Construction of Qing Rule, 1680-1785 (Cambridge: Harvard University Asia Center, 2007), 260-365.
Wilkinson, “Libraries,” 311-28 & 665-75.
March 18: Final paper due
History 282A
Wednesday, 3:00-5:50 pm
Humanities A56
Andrea S. Goldman
Office: 5355 Bunche Hall
Phone: (310) 825-3368
Email: goldman@history.ucla.edu
Office hours: Fridays 12:30-2:00, and by appointment
Course Website: http://www.sscnet.ucla.edu/09W/hist282a-1
Course Description:
This is the first quarter of a two-quarter research and reading seminar in Chinese language source materials generated in and reflecting life in the Qing capital of Beijing. Topics covered will include court documents, guidebooks to the imperial capital, memoirs and casual jottings (biji), fiction, writings about metropolitan theater culture, performance scripts of drama and other narrative arts, and visual representations of the capital. The weekly readings will be paired with scholarly writings that make use of or cast light upon the source document under evaluation. The major paper assignment for the first quarter of the seminar will analyze a set of primary documents related to late imperial and/or modern Chinese urban history, but need not be focused on the city of Beijing or on the texts read in common. During the second quarter, students will develop a research paper based on their chosen set of primary documents. Knowledge of modern and classical is Chinese required for this course.
Expectations & Assignments:
Students will be expected to come to class prepared to go over translations of the primary sources during each weekly session. Please bring two copies of your weekly translations to the class – one to be turned in, and the second to mark up during the class sessions. About two-thirds of each session will be devoted to translation and discussion of the target primary source; the remaining time will be devoted to analysis of the secondary sources assigned for the week and discussion of bibliographic tools and sources for Sinological research. Class participants will take turns introducing the bibliographic genre of the week (following the chapters from Wilkinson). Students will be responsible for a short (2-3 pp.) bibliographic report on the topic for the weeks for which they lead off the discussion. A written version of these reports should be posted on the class website as a reference for fellow students. A longer final paper (approx. 15-20 pp.) will be due at the end of the quarter. This paper should analyze a set of primary source documents of the student’s choice.
[Grading criteria: class participation – 20%; weekly translation exercises – 45% (5% each); 2 class reports/short (2-3 pp.) papers – 10% (5% each); final paper – 25%.] Weekly attendance is expected. Auditors welcome so long as they keep up with the weekly readings/translations and participate every week.
Available for Purchase:
Endymion P. Wilkinson, Chinese History: A Manual (Cambridge: Harvard University Asia Center, 2000 revised edition). ISBN: 0674002490.
Recommended:
Harriet T. Zurndorfer, China Bibliography: A Research Guide to Reference Works about China Past and Present (Honolulu: University of Hawaii Press, 1999). ISBN: 0824822129.
*All other readings for the course will be available online via the course Website.
January 7: Week One – Introduction
Wilkinson, “Language,” 17-61.
East Asian Library Visit at 4:30 pm.
January 14: Week Two – Imperial Court Documents
Selected readings in Qing court documents – The Veritable Records (Shilu 實錄). Selection One, Selection Two.
Supplementary reading in Beatrice S. Bartlett, Monarchs and Ministers: The Grand Council in Mid-Ch'ing China, 1723-1820 (Berkeley, 1991), 8-11 & 17-64; Silas H. L. Wu, Communication and Imperial Control in China: Evolution of the Palace Memorial System, 1693-1735 (Cambridge: Harvard University Press, 1970), 27-65 & 107-123; Knight Biggerstaff, “Some Notes on The Tung-hua lu and The Shih-lu,” HJAS 4.2 (1939): 101-15.
Wilkinson, “Dictionaries,” 65-94, 514-42 & 865-72.
January 21: Week Three – Guidebooks to the Imperial Capital
Selected readings in Zhu Yizun 朱彝尊, Rixia jiuwen kao 日下舊聞考 [Front Matter] [juan 55]
and Wu Changyuan 吳長元, Chenyuan shilue 宸垣識略.
Supplementary reading in Susan Naquin, Peking: Temples and City Life, 1400-1900 (Berkeley, 2000), 451-88 and Benjamin Elman, From Philosophy to Philology: Intellectual Aspects of Social Change in Late Imperial China (Harvard Council on East Asian Studies, 1990), xix-xxii & 38-85.
Wilkinson, “People,” 95-129 & “Geography,” 139-69.
Maps
January 28: Week Four – Memoirs and Biji, part 1
Readings from Zhaolian 昭璉, Xiaoting zalu 嘯亭雜錄;
and Zhao Yi 趙翼, Yanpu zaji 簷曝雜記.
Supplementary reading in Tobie Meyer-Fong, Building Culture in Early Qing Yangzhou (Stanford: Stanford University Press, 2003), 25-127.
Wilkinson, “Chronology,” 170-98 & 564-75.
February 4: Week Five – Memoirs and Biji, part 2
Readings from Ji Yun 紀昀, Yuewei caotang biji 閱微草堂筆記;
and Chong Yi 崇彝, Dao Xian yilai chaoye zaji 道咸以來朝野雜記.
Supplementary reading: Kent Guy, The Emperor’s Four Treasuries: Scholars and the State in the Late Ch’ien-lung Era (Council on East Asian Studies, Harvard, 1987), 38-56; Leo Chan, The Discourse on Foxes and Ghosts: Ji Yun and Eighteenth-Century Literati Storytelling (Honolulu: University of Hawaii Press, 1998), 1-37.
Wilkinson, “Telling the Time,” 199-223 & 922-26.
February 11: Week Six – Metropolitan Fiction
Selected readings in Chen Sen 陳森, Pinhua baojian 品花寶鑒.
Supplementary reading: Keith McMahon, “Sublime Love and the Ethics of Equality in a Homoerotic Novel of the Nineteenth Century: Precious Mirror of Boy Actresses,” Nan Nü 4.1 (2002): 70-109; David Der-wei Wang, Fin-de-Siècle Splendor: Repressed Modernities of Late Qing Fiction, 1849-1911 (Stanford, 1997), 53-71; and Robert Hegel, Reading Illustrated Fiction in Late Imperial China (Stanford, 1998), 72-163.
Wilkinson, “Statistics,” 224-41 & 605-12.
February 18: Week Seven – Huapu (Flower Registers)
Selected readings from Zhang Cixi 張次溪, Qingdai yandu liyuan shiliao 清代燕都梨園史料.
Supplementary reading: Sophie Volpp, “The Literary Circulation of Actors in Seventeenth-Century China,” JAS 61.3 (August 2002): 949-84; Wu Cuncun, Homoerotic Sensibility in Late Imperial China (New York: RoutledgeCurzon, 2004), ch. 5.
Wilkinson, “Guides and Encyclopedias,” 242-48.
February 25: Week Eight – Performance Scripts
Selected scripts from the Zhuibaiqiu 綴白裘, Baiben Zhang 百本張, and Che Wangfu 車王府 collections.
Supplementary reading in Catherine C. Swatek, Peony Pavilion Onstage: Four Centuries in the Career of a Chinese Drama (Ann Arbor: Center for Chinese Studies, University of Michigan, 2002), 101-202.
Wilkinson, “Locating Primary Sources,” 249-83.
March 4: Week Nine – Zidi shu 子弟書 (Scions' Tales)
Selected readings in zidi shu: “Lingguan miao” 靈官廟, “Guang Huguo si” 逛護國寺, “Guaibang lou” 柺棒樓, “Shiwei tan” 侍衛嘆, etc.
Supplementary reading: Mark C. Elliott, “The ‘Eating Crabs’ Youth Book,” in Susan Mann and Yu-yin Cheng, eds., Under Confucian Eyes: Writings on Gender in Chinese History (Berkeley: University of California Press, 2001), 263-82; ASG, “The Nun Who Wouldn't Be: Representations of Female Desire in Two Performance Genres of Si Fan,” Late Imperial China 22.1 (June 2001): 71-138; Elena Suet Ying Chiu, “Cultural Hybridity in Manchu Bannerman Tales (Zidishu),” Ph.D dissertation, UCLA, 2007, 1-20.
Wilkinson, “Locating Secondary Sources,” 249-83.
March 11: Week Ten – Visual Representations of the Capital
“Shengchun shiyi dahua” 生春詩意大畫; (JPEG FILE, 12MB- recommend right clicking link and selecting 'Save as')
Supplementary reading in Michael Chang, A Court on Horseback: Imperial Touring and the Construction of Qing Rule, 1680-1785 (Cambridge: Harvard University Asia Center, 2007), 260-365.
Wilkinson, “Libraries,” 311-28 & 665-75.
March 18: Final paper due
Eighteenth-Century China through The Story of the Stone
History 191G-2
Eighteenth-Century China through The Story of the Stone
Monday 2:00-4:50 pm
1265 Bunche Hall
Andrea S. Goldman
Office: 5355 Bunche Hall
Phone: 825-3368
Email: goldman@history.ucla.edu
Office hours: Wednesday 2:00-4:00, and by appointment
Course Website: www.sscnet.ucla.edu/08W/hist191g-2
Course Description:
This class will explore the social and cultural history of eighteenth-century China through the prism of its foremost novel, The Story of the Stone (also known as Dream of the Red Chamber or Hong lou meng). The course is designed to provide students with a hands-on approach to working with primary and secondary historical sources. Because of the challenge of finding sufficient primary sources for the study of eighteenth-century China in translation, we will begin with the source – the novel (which has been translated in full) – and our task will be to find the relevant secondary scholarship to use the novel to frame questions of historical inquiry. The course will focus in particular on issues of state-society relations, political culture, family life, gender and sexuality, and material culture in eighteenth-century China.
As part of the effort to introduce students to the craft of history, students will be asked to identify arguments in scholarly writing, evaluate the use of evidence in secondary sources, learn proper methods of citation and documentation for historical writing, and ultimately use these critical skills to write a coherent research paper (approx. 20 pages) that presents their own historical argument. The research paper should use the novel in conjunction with other secondary (and primary) sources to study a historical topic.
The course grade will be based on the following percentages:
Short writing assignments & class discussion 30%
Review of classmate’s draft paper 10%
Preliminary draft of paper 15%
Final paper 45%
Regular attendance is expected. Absence from class without proof of medical or family emergency will result in a lowering of your grade.
Required texts:
!Cao Xueqin (trans. by David Hawkes), The Story of the Stone, Volume 1: The Golden Days (New York: Penguin Books, 1973); Volume 2: The Crab-Flower Club (1977); and Volume 3: The Warning Voice (1980); Volume 4: Cao Xueqin and Gao E (trans. John Minford), The Debt of Tears (1982) (recommended); Volume 5: The Dreamer Wakes (1986) (recommended). (Abbreviated below as HLM.)
! Please note that no other translation of the novel will suffice.
Craig Clunas, Fruitful Sites: Garden Culture in Ming Dynasty China (Durham: Duke University Press, 1996). (Abbreviated below as Clunas, Fruitful Sites.)
Susan Mann, Precious Records: Women in China’s Long Eighteenth Century (Stanford: Stanford Unviersity Press, 1997). (Abbreviated below as Mann, Precious Records.)
Philip A. Kuhn, Soulstealers: The Chinese Sorcery Scare of 1768 (Cambridge: Harvard University Press, 1992). (Abbreviated below as Kuhn, Soulstealers.)
Susan Naquin and Evelyn Rawski, Chinese Society in the Eighteenth Century (New Haven: Yale University Press, 1987). (Abbreviated below as Naquin & Rawski, Society.)
Kate L. Turabian, A Manual of Writers of Term Papers, Theses, and Dissertations, 7th edition (Chicago: University of Chicago Press, 2007).
Additional articles and readings will be available via the course website. Those readings are noted by an asterisk (*) in the weekly listings below.
COURSE SCHEDULE
January 7 – Introduction: The High Qing
Required readings: HLM, Introduction & Ch. 1-7 (read the Appendix, Vol. 1, pp. 527-543, with Ch. 6);
Naquin & Rawski, Society, pp. ix-27;
*David Hawkes, “The Translator, the Mirror and the Dream – Some Observations on a New Theory,” Renditions 13 (1980): 5-20.
Recommended reading: *Frederic Wakeman, Jr., “High Ch’ing: 1683-1839,” in James B. Crowley, ed., Modern East Asia: Essays in Interpretation (New York: Harcourt, Brace & World, 1970), pp. 1-27.
January 14 - The Qing State and the Political World of the Jia Family
Required readings: HLM, Ch. 8-17; *Jonathan Spence, Ts’ao-yin and the K’ang-hsi Emperor: Bondservant and Master (New Haven: Yale University Press, 1966), pp. 1-41; *Evelyn Rawski, The Last Emperors: A Social History of Qing Imperial Institutions (Berkeley: University of California Press, 1998), pp. 131-34 and pp. 166-81;
*Pamela Kyle Crossley, “The Conquest Elite of the Ch’ing Empire,” in Willard J Peterson, ed., The Cambridge History of China, Vol. 9, (Cambridge: Cambridge University Press, 2002), pp. 310-59.
Recommended reading: *Spence, Ts’ao-yin and the K’ang-hsi Emperor, pp. 255-92.
January 21 – MLK Holiday – No class; individual meetings w/ instructor to be arranged
Required reading: HLM, Ch. 18-26.
January 28 – Society and Economy
Required readings: HLM, Ch. 27-35; Naquin & Rawski, 97-127; Kuhn, Soulstealers, pp. 30-48;
*Ping-ti Ho, “The Salt Merchants of Yang-chou: A Study of Commercial Capitalism in Eighteenth-Century China,” Harvard Journal of Asiatic Studies 17.2 (1954): 130-68;
*William T. Rowe, “Social Stability and Social Change,” in Cambridge History of China, Vol. 9, pp. 473-562.
Recommended reading: *Madeleine Zelin, The Magistrate’s Tale: Rationalizing Fiscal Reform in Eighteenth-Century Ch’ing China (Berkeley: University of California Press, 1984), pp. xi-xvi, 1-25, 167-263. Read in conjunction with HLM, Chs. 86 & 99.
ü Preliminary bibliography due in class
February 4 – Poetry and Society
Required readings: HLM, Ch. 36-44; Mann, Precious Records, pp. 1-120; *Haun Saussy, “Women’s Writing Before and Within the Hong lou meng,” in Ellen Widmer and Kang-i Sun Chang, eds., Writing Women in Late Imperial China (Stanford: Stanford University Press, 1997), pp. 285-305.
Recommended reading: *Dorothy Ko, Teachers of the Inner Chambers: Women and Culture in Seventeenth-Century China (Stanford: Stanford University Press, 1994), pp. 29-67; and *Dore J. Levy, Ideal and Actual in the Story of the Stone (New York: Columbia University Press, 1999), pp. 103-37.
ü Bibliography and footnote exercise due in class
February 11 – The Family
Required readings: HLM, Ch. 45-53; Naquin & Rawski, Society, pp. 33-39; Mann, Precious Records, pp. 121-226;
*William Rowe, “Women and the Family in Mid-Qing Social thought: The Case of Chen Hongmou,” Late Imperial China 13.2 (Dec. 1992): 1-41;
*Charlotte Furth, “The Patriarch’s Legacy: Household Instructions and the Transmission of Orthodox Values,” in Kwang-Ching Liu, ed., Orthodoxy in Late Imperial China (Berkeley: University of California Press, 1990), pp. 187-211.
Recommended reading: *Dore J. Levy, Ideal and Actual in the Story of the Stone, pp. 27-66; and *Mark Elvin, “Female Virtue and the State in China,” Past and Present 104 (Aug. 1984): 111-52.
ü Outline of paper due in class
February 18 – Presidents’ Day Holiday
Required reading: HLM, Ch. 54-62.
February 25 – Gender & Sexuality
Required readings: HLM, Ch. 63-72; *Dorothy Ko, “The Enchantment of Love in The Peony Pavilion,” in Teachers of the Inner Chambers, pp. 68-112; *Maram Epstein, “Reflections of Desire: The Poetics of Gender in Dream of the Red Chamber,” Nan Nü 1.1 (March 1999): 64-106; *Matthew Sommer, Sex, Law, and Society in Late Imperial China (Stanford: Stanford University Press, 2000), pp. 1-17, 114-65.
Recommended reading: *Louise Edwards, “Representations of Women and Social Power in Eighteenth-Century China: The Case of Wang Xifeng,” Late Imperial China 14.1 (June 1993): 34-59;
*Maram Epstein, “The Late Ming Reinterpretation of Human Nature and the Gendering of Desire,” in Competing Discourses: Orthodoxy, Authenticity and Engendered Meanings in Late Imperial Chinese Fiction (Cambridge: Harvard University Asia Center, 2001), pp. 61-119;
ü Preliminary draft due
March 3 – Material & Visual Culture
Required readings: HLM, Ch. 73-76; Naquin & Rawski, Society, pp. 55-79; Clunas, Fruitful Sites, pp. 9-103; Kuhn, Soulstealers, pp. 1-118.
Recommended reading: *Jonathan Spence, “Ch’ing” in K. C. Chang, ed., Food in Chinese Culture (New Haven: Yale University Press, 1977), pp. 259-94; *Craig Clunas, Superfluous Things: Material Culture and Social Status in Early Modern China (Urbana: University of Illinois Press, 1991), pp. 1-7 & 116-65.
ü Turn in written critique of classmate’s preliminary draft
March 10 – State Orthodoxy & Popular Culture
Required readings: HLM, Ch. 77-80; Naquin & Rawski, Society, pp. 50-64, 72-93; Kuhn, Soulstealers, pp. 119-232.
Recommended reading: *Benjamin A. Elman, From Philosophy to Philology: Intellectual and Social Aspects of Change in Late Imperial China (Cambridge: Council on East Asian Studies, Harvard University, 1990), pp. xix-xxii, 2-36; *Richard J. Smith, “Ritual in Ch’ing Culture,” in Liu, ed., Orthodoxy in Late Imperial China, pp. 281-310.
ü Final paper due Monday, March 17, 4:30 pm.
More Course Links
Week Ten Precis Week Nine Precis Week Eight Precis Week Six Precis Week Five Precis Week Four Precis Week Two Precis List of Links Help Conversion Chart
Final Exam Code (30)
UCLA Links Registrar Listing, Registrar Course Info MyUCLA Gradebook
Social Science Links HIST, 08W Class Websites, Social Sciences Computing, Social Sciences Division, ClassWeb Feedback
Administration ClassWeb for TAs, Administration, Main Page Edit
Eighteenth-Century China through The Story of the Stone
Monday 2:00-4:50 pm
1265 Bunche Hall
Andrea S. Goldman
Office: 5355 Bunche Hall
Phone: 825-3368
Email: goldman@history.ucla.edu
Office hours: Wednesday 2:00-4:00, and by appointment
Course Website: www.sscnet.ucla.edu/08W/hist191g-2
Course Description:
This class will explore the social and cultural history of eighteenth-century China through the prism of its foremost novel, The Story of the Stone (also known as Dream of the Red Chamber or Hong lou meng). The course is designed to provide students with a hands-on approach to working with primary and secondary historical sources. Because of the challenge of finding sufficient primary sources for the study of eighteenth-century China in translation, we will begin with the source – the novel (which has been translated in full) – and our task will be to find the relevant secondary scholarship to use the novel to frame questions of historical inquiry. The course will focus in particular on issues of state-society relations, political culture, family life, gender and sexuality, and material culture in eighteenth-century China.
As part of the effort to introduce students to the craft of history, students will be asked to identify arguments in scholarly writing, evaluate the use of evidence in secondary sources, learn proper methods of citation and documentation for historical writing, and ultimately use these critical skills to write a coherent research paper (approx. 20 pages) that presents their own historical argument. The research paper should use the novel in conjunction with other secondary (and primary) sources to study a historical topic.
The course grade will be based on the following percentages:
Short writing assignments & class discussion 30%
Review of classmate’s draft paper 10%
Preliminary draft of paper 15%
Final paper 45%
Regular attendance is expected. Absence from class without proof of medical or family emergency will result in a lowering of your grade.
Required texts:
!Cao Xueqin (trans. by David Hawkes), The Story of the Stone, Volume 1: The Golden Days (New York: Penguin Books, 1973); Volume 2: The Crab-Flower Club (1977); and Volume 3: The Warning Voice (1980); Volume 4: Cao Xueqin and Gao E (trans. John Minford), The Debt of Tears (1982) (recommended); Volume 5: The Dreamer Wakes (1986) (recommended). (Abbreviated below as HLM.)
! Please note that no other translation of the novel will suffice.
Craig Clunas, Fruitful Sites: Garden Culture in Ming Dynasty China (Durham: Duke University Press, 1996). (Abbreviated below as Clunas, Fruitful Sites.)
Susan Mann, Precious Records: Women in China’s Long Eighteenth Century (Stanford: Stanford Unviersity Press, 1997). (Abbreviated below as Mann, Precious Records.)
Philip A. Kuhn, Soulstealers: The Chinese Sorcery Scare of 1768 (Cambridge: Harvard University Press, 1992). (Abbreviated below as Kuhn, Soulstealers.)
Susan Naquin and Evelyn Rawski, Chinese Society in the Eighteenth Century (New Haven: Yale University Press, 1987). (Abbreviated below as Naquin & Rawski, Society.)
Kate L. Turabian, A Manual of Writers of Term Papers, Theses, and Dissertations, 7th edition (Chicago: University of Chicago Press, 2007).
Additional articles and readings will be available via the course website. Those readings are noted by an asterisk (*) in the weekly listings below.
COURSE SCHEDULE
January 7 – Introduction: The High Qing
Required readings: HLM, Introduction & Ch. 1-7 (read the Appendix, Vol. 1, pp. 527-543, with Ch. 6);
Naquin & Rawski, Society, pp. ix-27;
*David Hawkes, “The Translator, the Mirror and the Dream – Some Observations on a New Theory,” Renditions 13 (1980): 5-20.
Recommended reading: *Frederic Wakeman, Jr., “High Ch’ing: 1683-1839,” in James B. Crowley, ed., Modern East Asia: Essays in Interpretation (New York: Harcourt, Brace & World, 1970), pp. 1-27.
January 14 - The Qing State and the Political World of the Jia Family
Required readings: HLM, Ch. 8-17; *Jonathan Spence, Ts’ao-yin and the K’ang-hsi Emperor: Bondservant and Master (New Haven: Yale University Press, 1966), pp. 1-41; *Evelyn Rawski, The Last Emperors: A Social History of Qing Imperial Institutions (Berkeley: University of California Press, 1998), pp. 131-34 and pp. 166-81;
*Pamela Kyle Crossley, “The Conquest Elite of the Ch’ing Empire,” in Willard J Peterson, ed., The Cambridge History of China, Vol. 9, (Cambridge: Cambridge University Press, 2002), pp. 310-59.
Recommended reading: *Spence, Ts’ao-yin and the K’ang-hsi Emperor, pp. 255-92.
January 21 – MLK Holiday – No class; individual meetings w/ instructor to be arranged
Required reading: HLM, Ch. 18-26.
January 28 – Society and Economy
Required readings: HLM, Ch. 27-35; Naquin & Rawski, 97-127; Kuhn, Soulstealers, pp. 30-48;
*Ping-ti Ho, “The Salt Merchants of Yang-chou: A Study of Commercial Capitalism in Eighteenth-Century China,” Harvard Journal of Asiatic Studies 17.2 (1954): 130-68;
*William T. Rowe, “Social Stability and Social Change,” in Cambridge History of China, Vol. 9, pp. 473-562.
Recommended reading: *Madeleine Zelin, The Magistrate’s Tale: Rationalizing Fiscal Reform in Eighteenth-Century Ch’ing China (Berkeley: University of California Press, 1984), pp. xi-xvi, 1-25, 167-263. Read in conjunction with HLM, Chs. 86 & 99.
ü Preliminary bibliography due in class
February 4 – Poetry and Society
Required readings: HLM, Ch. 36-44; Mann, Precious Records, pp. 1-120; *Haun Saussy, “Women’s Writing Before and Within the Hong lou meng,” in Ellen Widmer and Kang-i Sun Chang, eds., Writing Women in Late Imperial China (Stanford: Stanford University Press, 1997), pp. 285-305.
Recommended reading: *Dorothy Ko, Teachers of the Inner Chambers: Women and Culture in Seventeenth-Century China (Stanford: Stanford University Press, 1994), pp. 29-67; and *Dore J. Levy, Ideal and Actual in the Story of the Stone (New York: Columbia University Press, 1999), pp. 103-37.
ü Bibliography and footnote exercise due in class
February 11 – The Family
Required readings: HLM, Ch. 45-53; Naquin & Rawski, Society, pp. 33-39; Mann, Precious Records, pp. 121-226;
*William Rowe, “Women and the Family in Mid-Qing Social thought: The Case of Chen Hongmou,” Late Imperial China 13.2 (Dec. 1992): 1-41;
*Charlotte Furth, “The Patriarch’s Legacy: Household Instructions and the Transmission of Orthodox Values,” in Kwang-Ching Liu, ed., Orthodoxy in Late Imperial China (Berkeley: University of California Press, 1990), pp. 187-211.
Recommended reading: *Dore J. Levy, Ideal and Actual in the Story of the Stone, pp. 27-66; and *Mark Elvin, “Female Virtue and the State in China,” Past and Present 104 (Aug. 1984): 111-52.
ü Outline of paper due in class
February 18 – Presidents’ Day Holiday
Required reading: HLM, Ch. 54-62.
February 25 – Gender & Sexuality
Required readings: HLM, Ch. 63-72; *Dorothy Ko, “The Enchantment of Love in The Peony Pavilion,” in Teachers of the Inner Chambers, pp. 68-112; *Maram Epstein, “Reflections of Desire: The Poetics of Gender in Dream of the Red Chamber,” Nan Nü 1.1 (March 1999): 64-106; *Matthew Sommer, Sex, Law, and Society in Late Imperial China (Stanford: Stanford University Press, 2000), pp. 1-17, 114-65.
Recommended reading: *Louise Edwards, “Representations of Women and Social Power in Eighteenth-Century China: The Case of Wang Xifeng,” Late Imperial China 14.1 (June 1993): 34-59;
*Maram Epstein, “The Late Ming Reinterpretation of Human Nature and the Gendering of Desire,” in Competing Discourses: Orthodoxy, Authenticity and Engendered Meanings in Late Imperial Chinese Fiction (Cambridge: Harvard University Asia Center, 2001), pp. 61-119;
ü Preliminary draft due
March 3 – Material & Visual Culture
Required readings: HLM, Ch. 73-76; Naquin & Rawski, Society, pp. 55-79; Clunas, Fruitful Sites, pp. 9-103; Kuhn, Soulstealers, pp. 1-118.
Recommended reading: *Jonathan Spence, “Ch’ing” in K. C. Chang, ed., Food in Chinese Culture (New Haven: Yale University Press, 1977), pp. 259-94; *Craig Clunas, Superfluous Things: Material Culture and Social Status in Early Modern China (Urbana: University of Illinois Press, 1991), pp. 1-7 & 116-65.
ü Turn in written critique of classmate’s preliminary draft
March 10 – State Orthodoxy & Popular Culture
Required readings: HLM, Ch. 77-80; Naquin & Rawski, Society, pp. 50-64, 72-93; Kuhn, Soulstealers, pp. 119-232.
Recommended reading: *Benjamin A. Elman, From Philosophy to Philology: Intellectual and Social Aspects of Change in Late Imperial China (Cambridge: Council on East Asian Studies, Harvard University, 1990), pp. xix-xxii, 2-36; *Richard J. Smith, “Ritual in Ch’ing Culture,” in Liu, ed., Orthodoxy in Late Imperial China, pp. 281-310.
ü Final paper due Monday, March 17, 4:30 pm.
More Course Links
Week Ten Precis Week Nine Precis Week Eight Precis Week Six Precis Week Five Precis Week Four Precis Week Two Precis List of Links Help Conversion Chart
Final Exam Code (30)
UCLA Links Registrar Listing, Registrar Course Info MyUCLA Gradebook
Social Science Links HIST, 08W Class Websites, Social Sciences Computing, Social Sciences Division, ClassWeb Feedback
Administration ClassWeb for TAs, Administration, Main Page Edit
Monday, January 26, 2009
East Asian History since 1500 Lecture Two
Lecture Two
Lecture Notes:
Social components of traditional East Asia Society: Rulers, Landlords, and Peasants
Great Divergence
Smithian Growth and Social Property Relations
1. Social Property Relations
2. Peasant possession and how is it secured
3. Ruling Classes use extra-economic coercion to extract a surplus from peasants
4. Different rules for reproduction of peasants and ruling classes
5. Function of merchants in pre-capitalist societies
6. The role of official ideology (Neo-Confucianism) in maintaining extant social relations
东亚作为一个地理概念而出现，是近代的事。如果翻开教课书，我们会发现十九世纪以前，没有东亚这个词，随着西方对东方的发现与殖民，先是远东这个词出现，接着东亚这个词出现。远东这个词是西方人相对东方而言，是西方人的视角。而东亚这个词首先在日语词汇出现，是日本人自己的视角。二十世纪后先是传到中国，后来成了对中国，朝鲜与日本所在地区的通称。
上个学期我们讲了在文化上与意识形态，东亚如何是一个整体。这个学期我打算从政治与以济的角度讲，日，韩，中为何是一个整体。
The pre-modern East Asian economy had been characterized by historians prior to 1960s as backward, limited, and stagnant. it is argued that Tokugawa Economy, Qing Economy, Yi Dynasty Economy eventually collapsed under the weight of its own internal limitations and an unworkable confiscatory system of surplus extraction by the samurai elites, Confucian scholars. over peasantry.
It is not surprising that the era ended in economic implosion and poitilca crisis catalyzed by the forced end of its centuries long era of national isolation.
对于东亚历史学家而言，东亚是个在经济形式上很相似的地区，那就是subsistence economy. A subsistence economy is an economy in which a group obtains the necessities of life through self-provisioning. In such a system wealth is not measured in any form of currency, but rather exists in the form of natural resources.
这种观点在八十年代以前很是流行。
主要内容：
1。在西方来到亚洲之前，中，日，韩三国是一个超稳定的社会结构，这个超稳定结构的基础就是小农经济，农民被束缚在土地上，而地主为农民提供生产具，于是农民交租。农民的生产只能自已自足，美活自己与地主，由于生产力有限，农民没有surplus,自然不能将产品拿到市场，地主也没有surplus,自然就不能投资生产工具与生产资料，于是，生产在原有的规模下进行，不能扩大再生产。
2。再生产不仅是原有的生产资料的再生产，也是社会关系的再生产，农民通过再生产继续成为农民，为自己与地主的生存生产，地主通过再生产继续成为地主，继续成为生产资料的主人。
3。 这样，东亚社会， 尤其是中国，形成一种超稳定结构。这种超稳定表现在社会生产形式与社会财产关系的再生产。
事实上，pre-capitalism, agrarain society都存在这样的社会生产形式与社会财产关系的再生产。Brenner Robert 认为：
以英格兰为例， 在enclosure movement 之前，社会生产形式与社会财产关系的再生产与中国很相似。最后促使英格兰摆脱社会再生产形式的是圈地运动，当经济生产形式发现变化，在英格兰出现了大规模的enclosure movement，改变了这种再生产的社会财产关系。于是生产规模的增大，生产剩余的出现，出现了Adam Smith所说的Smithian Growth： 就是有了Surplus－market and commodity exchange- 于是扩大再生产就出现了。原有的equilibrium就被打破。英格兰正是打破了equilibrim,从而进入资本主义社会。
这样，问题就来了，为什么英格兰打破了这样的社会结构，而东亚，尤其是中国，在西方各国来到之前，却无法打破这样的超稳定结构。
有的历史学家开始质疑这个超稳定结构，认为在东亚三国，社会财产关系关不是绝对再生产，东亚三国在生产技术上的革新，在十八世纪以前，农业生产与经济水平并不比世界其他地区，尤其是欧洲各国弱。只是到了十八世纪，东亚各国与西欧各国之间才出现了分支，为什么会这样呢？
Kenneth Pomeranz认为这个与人口问题有关。
在“Ｇreat Divergence"以中国与英格兰为例，谈到东西方在十八世纪的不同发展路径。
Pomeranz认为中国与英格兰在进入十八世经之后，都进入了一个人口危机，Ｍalthusian Crisis，随着剩余的出现，能美活的人口越来越多，于是人口增长速度非常迅速。
现在是一个新的问题：如果人口增长的速度超过生产增长的速度，那么，surplus就不会出现.
而英格兰，由于在十八世纪，首先在纺织技术的革新，打破了原先的经济生产方式与社会财产关系。于是带动其他相关产业，最终进入资本主义社会。
在中国，pomeranz认为东亚，我们看到的是一个不同社会发展途经，纺纺织技术进步并没有帮助中国进入资本主义社会。他认为造成这种变化的主要原因，是因为英格兰为其工业生产品，找到一个广阔的市场，那就是北美的发现。
而在东亚，中国尽管由于其技术发展，但一直没有形成一个广阔的市场，所以无活刺激与消化再生产能力。
这就是Great Divergence. labor input- is the result of the workings of the market, the growth of trade, or the elaboration of the division of labor, it is he result of onetime shifts in technologies such as kinds of finding of coal and factory production. It is gains through accumulation via colonization, other forms of expropriation.
当然不是所有的学者，都同意这样的说活。
Christopher Isett认为造成东西不同的，是人口问题。
在西欧，十八世纪之前，疾病与战争，自动地check了人口增长，于是生产水平与人口增长保持了稳定的关系，而十八世纪的industrial revolution，使得欧洲摆脱了人口危机，从而走上了新的发展道路。
甚至东亚地区，我们看到的是因为文化与经济发展水平，人口增长稀解了社会剩余，东亚于是无活走出这个怪圈。
Isett 认为social property relations不停地再生了东亚社会财产关系，即地主与农民的关系。
Social Property Relations configures how individuals attain access to the basic elements of production: in the modern world these would have been labors, tools, and above all else-land.
By determining how individuals attain access to the means necessary for economic choices, social property relations establish the parameters of rational economic choices, or the rules of reproduction (what individuals must do to survive economically). In so doing, social property relations determine the long-term pattern of economic change.
Isett's agument draws directly on the insight of Robert Brenner's work on social theory and comparative history. Brenner holds that it is the the given property relationship (the relationship between producers and non producers, among producers, and among non producers) that establishes the best economic strategies for individuals and social classes to pursue as they seek to maintain their social positions. By determining the opportunities and constraint acting upon individuals and social groups, property relations establish rules of reproduction which, when articulated, configure long-term patterns of economic development while reproducing the social relations in which people and classes are embedded.
Because social property relations are politically determined (determined by the political balance between the major social classes), individual economic actors cannot alter them but instead must take them as they are. They must, therefore, pursue to the best of their abilities those ends that secure their individual reproduction within the prevailing property system.
One implication of this model is that economic growth-defined as sustained increases in the growth of output per unit of labor input- is not the result of the workings of the market, the growth of trade, or the elaboration of the division of labor, nor is it the result of onetime shifts in technologies such as kinds of finding of coal and factory production. nor is gains through accumulation via colonization. Nor is it other forms of forced expropriation. Nor is outcome of cultural proclivity such as capitalism spirit.
He thought England went through Smithian model or principle, which is, surplus leads to trade, market, and eventually went to industrial revolution. Pomeranz thinks that China went through the same trajectory. The great divergence between East Asia and West European was that England found its vast hinterland in New Continent while East Asia did not.
Isett clearly does not agree with Pomeranz. For him the Smithian model, as he defines it, is a model of development, and English. The Malthusian-Ricardian model, as he defines it, in the end stands for non-development and it nicely fits most of the characteristics of the economy of early modern China, including Manchuria. In his approach he clearly is inspired by Robert Brenner. That means that he thinks the dynamism associated with a Smithian economy does not occur in a vacuum but only in specific social and political settings in which, in particular, the existing property relations are essential. To have a Smithian market economy, as he interprets it, the sheer presence of buyers and sellers does not suffice. When it comes to analyzing Malthusian dynamics one has to be aware that those too are not simply the result of the ratio between available resources and population, but have to be placed in a broader social and political context as well.
Isett and many other historians in Chinese field thought that peasants are the key for us to understand East Asia economy development. Considering that peasants consist of 95% of total population in East Asia.
Reproduction of peasants and ruling classes
Ruling Class:
a three-level picture of how social change takes place. Human beings produce their livelihoods by working together. How they do so becomes crystallized into certain relations of production which become fixed and are presided over by a ruling class which exploits the people at the bottom.
The ruling class then establishes a political and ideological superstructure—a state and the propagation of certain notions—to stop further changes that might put its position at risk.
But Marx also notes that there is a tendency in human history for human beings at a micro level to discover new ways of producing that create new nexuses of relations between people running in contradiction to the old ways of exploitation and the old political and ideological superstructure.
Peasants:
1. Social Property Relations
a. Pre-capitalism, Agrarian Society,
b. Smithian principles,
c. Isett clearly does not agree. For him the Smithian model, as he defines it, is a model of development, and English. The Malthusian-Ricardian model, as he defines it, in the end stands for non-development and it nicely fits most of the characteristics of the economy of early modern China, including Manchuria. In his approach he clearly is inspired by Robert Brenner. That means that he thinks the dynamism associated with a Smithian economy does not occur in a vacuum but only in specific social and political settings in which, in particular, the existing property relations are essential. To have a Smithian market economy, as he interprets it, the sheer presence of buyers and sellers does not suffice. When it comes to analyzing Malthusian dynamics one has to be aware that those too are not simply the result of the ratio between available resources and population, but have to be placed in a broader social and political context as well.
b. Robert Brenner asserts that the factors that led to these very different
outcomes are the particular character of social-property relations in different
Lecture Notes:
Social components of traditional East Asia Society: Rulers, Landlords, and Peasants
Great Divergence
Smithian Growth and Social Property Relations
1. Social Property Relations
2. Peasant possession and how is it secured
3. Ruling Classes use extra-economic coercion to extract a surplus from peasants
4. Different rules for reproduction of peasants and ruling classes
5. Function of merchants in pre-capitalist societies
6. The role of official ideology (Neo-Confucianism) in maintaining extant social relations
东亚作为一个地理概念而出现，是近代的事。如果翻开教课书，我们会发现十九世纪以前，没有东亚这个词，随着西方对东方的发现与殖民，先是远东这个词出现，接着东亚这个词出现。远东这个词是西方人相对东方而言，是西方人的视角。而东亚这个词首先在日语词汇出现，是日本人自己的视角。二十世纪后先是传到中国，后来成了对中国，朝鲜与日本所在地区的通称。
上个学期我们讲了在文化上与意识形态，东亚如何是一个整体。这个学期我打算从政治与以济的角度讲，日，韩，中为何是一个整体。
The pre-modern East Asian economy had been characterized by historians prior to 1960s as backward, limited, and stagnant. it is argued that Tokugawa Economy, Qing Economy, Yi Dynasty Economy eventually collapsed under the weight of its own internal limitations and an unworkable confiscatory system of surplus extraction by the samurai elites, Confucian scholars. over peasantry.
It is not surprising that the era ended in economic implosion and poitilca crisis catalyzed by the forced end of its centuries long era of national isolation.
对于东亚历史学家而言，东亚是个在经济形式上很相似的地区，那就是subsistence economy. A subsistence economy is an economy in which a group obtains the necessities of life through self-provisioning. In such a system wealth is not measured in any form of currency, but rather exists in the form of natural resources.
这种观点在八十年代以前很是流行。
主要内容：
1。在西方来到亚洲之前，中，日，韩三国是一个超稳定的社会结构，这个超稳定结构的基础就是小农经济，农民被束缚在土地上，而地主为农民提供生产具，于是农民交租。农民的生产只能自已自足，美活自己与地主，由于生产力有限，农民没有surplus,自然不能将产品拿到市场，地主也没有surplus,自然就不能投资生产工具与生产资料，于是，生产在原有的规模下进行，不能扩大再生产。
2。再生产不仅是原有的生产资料的再生产，也是社会关系的再生产，农民通过再生产继续成为农民，为自己与地主的生存生产，地主通过再生产继续成为地主，继续成为生产资料的主人。
3。 这样，东亚社会， 尤其是中国，形成一种超稳定结构。这种超稳定表现在社会生产形式与社会财产关系的再生产。
事实上，pre-capitalism, agrarain society都存在这样的社会生产形式与社会财产关系的再生产。Brenner Robert 认为：
以英格兰为例， 在enclosure movement 之前，社会生产形式与社会财产关系的再生产与中国很相似。最后促使英格兰摆脱社会再生产形式的是圈地运动，当经济生产形式发现变化，在英格兰出现了大规模的enclosure movement，改变了这种再生产的社会财产关系。于是生产规模的增大，生产剩余的出现，出现了Adam Smith所说的Smithian Growth： 就是有了Surplus－market and commodity exchange- 于是扩大再生产就出现了。原有的equilibrium就被打破。英格兰正是打破了equilibrim,从而进入资本主义社会。
这样，问题就来了，为什么英格兰打破了这样的社会结构，而东亚，尤其是中国，在西方各国来到之前，却无法打破这样的超稳定结构。
有的历史学家开始质疑这个超稳定结构，认为在东亚三国，社会财产关系关不是绝对再生产，东亚三国在生产技术上的革新，在十八世纪以前，农业生产与经济水平并不比世界其他地区，尤其是欧洲各国弱。只是到了十八世纪，东亚各国与西欧各国之间才出现了分支，为什么会这样呢？
Kenneth Pomeranz认为这个与人口问题有关。
在“Ｇreat Divergence"以中国与英格兰为例，谈到东西方在十八世纪的不同发展路径。
Pomeranz认为中国与英格兰在进入十八世经之后，都进入了一个人口危机，Ｍalthusian Crisis，随着剩余的出现，能美活的人口越来越多，于是人口增长速度非常迅速。
现在是一个新的问题：如果人口增长的速度超过生产增长的速度，那么，surplus就不会出现.
而英格兰，由于在十八世纪，首先在纺织技术的革新，打破了原先的经济生产方式与社会财产关系。于是带动其他相关产业，最终进入资本主义社会。
在中国，pomeranz认为东亚，我们看到的是一个不同社会发展途经，纺纺织技术进步并没有帮助中国进入资本主义社会。他认为造成这种变化的主要原因，是因为英格兰为其工业生产品，找到一个广阔的市场，那就是北美的发现。
而在东亚，中国尽管由于其技术发展，但一直没有形成一个广阔的市场，所以无活刺激与消化再生产能力。
这就是Great Divergence. labor input- is the result of the workings of the market, the growth of trade, or the elaboration of the division of labor, it is he result of onetime shifts in technologies such as kinds of finding of coal and factory production. It is gains through accumulation via colonization, other forms of expropriation.
当然不是所有的学者，都同意这样的说活。
Christopher Isett认为造成东西不同的，是人口问题。
在西欧，十八世纪之前，疾病与战争，自动地check了人口增长，于是生产水平与人口增长保持了稳定的关系，而十八世纪的industrial revolution，使得欧洲摆脱了人口危机，从而走上了新的发展道路。
甚至东亚地区，我们看到的是因为文化与经济发展水平，人口增长稀解了社会剩余，东亚于是无活走出这个怪圈。
Isett 认为social property relations不停地再生了东亚社会财产关系，即地主与农民的关系。
Social Property Relations configures how individuals attain access to the basic elements of production: in the modern world these would have been labors, tools, and above all else-land.
By determining how individuals attain access to the means necessary for economic choices, social property relations establish the parameters of rational economic choices, or the rules of reproduction (what individuals must do to survive economically). In so doing, social property relations determine the long-term pattern of economic change.
Isett's agument draws directly on the insight of Robert Brenner's work on social theory and comparative history. Brenner holds that it is the the given property relationship (the relationship between producers and non producers, among producers, and among non producers) that establishes the best economic strategies for individuals and social classes to pursue as they seek to maintain their social positions. By determining the opportunities and constraint acting upon individuals and social groups, property relations establish rules of reproduction which, when articulated, configure long-term patterns of economic development while reproducing the social relations in which people and classes are embedded.
Because social property relations are politically determined (determined by the political balance between the major social classes), individual economic actors cannot alter them but instead must take them as they are. They must, therefore, pursue to the best of their abilities those ends that secure their individual reproduction within the prevailing property system.
One implication of this model is that economic growth-defined as sustained increases in the growth of output per unit of labor input- is not the result of the workings of the market, the growth of trade, or the elaboration of the division of labor, nor is it the result of onetime shifts in technologies such as kinds of finding of coal and factory production. nor is gains through accumulation via colonization. Nor is it other forms of forced expropriation. Nor is outcome of cultural proclivity such as capitalism spirit.
He thought England went through Smithian model or principle, which is, surplus leads to trade, market, and eventually went to industrial revolution. Pomeranz thinks that China went through the same trajectory. The great divergence between East Asia and West European was that England found its vast hinterland in New Continent while East Asia did not.
Isett clearly does not agree with Pomeranz. For him the Smithian model, as he defines it, is a model of development, and English. The Malthusian-Ricardian model, as he defines it, in the end stands for non-development and it nicely fits most of the characteristics of the economy of early modern China, including Manchuria. In his approach he clearly is inspired by Robert Brenner. That means that he thinks the dynamism associated with a Smithian economy does not occur in a vacuum but only in specific social and political settings in which, in particular, the existing property relations are essential. To have a Smithian market economy, as he interprets it, the sheer presence of buyers and sellers does not suffice. When it comes to analyzing Malthusian dynamics one has to be aware that those too are not simply the result of the ratio between available resources and population, but have to be placed in a broader social and political context as well.
Isett and many other historians in Chinese field thought that peasants are the key for us to understand East Asia economy development. Considering that peasants consist of 95% of total population in East Asia.
Reproduction of peasants and ruling classes
Ruling Class:
a three-level picture of how social change takes place. Human beings produce their livelihoods by working together. How they do so becomes crystallized into certain relations of production which become fixed and are presided over by a ruling class which exploits the people at the bottom.
The ruling class then establishes a political and ideological superstructure—a state and the propagation of certain notions—to stop further changes that might put its position at risk.
But Marx also notes that there is a tendency in human history for human beings at a micro level to discover new ways of producing that create new nexuses of relations between people running in contradiction to the old ways of exploitation and the old political and ideological superstructure.
Peasants:
1. Social Property Relations
a. Pre-capitalism, Agrarian Society,
b. Smithian principles,
c. Isett clearly does not agree. For him the Smithian model, as he defines it, is a model of development, and English. The Malthusian-Ricardian model, as he defines it, in the end stands for non-development and it nicely fits most of the characteristics of the economy of early modern China, including Manchuria. In his approach he clearly is inspired by Robert Brenner. That means that he thinks the dynamism associated with a Smithian economy does not occur in a vacuum but only in specific social and political settings in which, in particular, the existing property relations are essential. To have a Smithian market economy, as he interprets it, the sheer presence of buyers and sellers does not suffice. When it comes to analyzing Malthusian dynamics one has to be aware that those too are not simply the result of the ratio between available resources and population, but have to be placed in a broader social and political context as well.
b. Robert Brenner asserts that the factors that led to these very different
outcomes are the particular character of social-property relations in different
Gender and Family in China
1) bonus for Fannie
2) Games: Gendered Walking
Divide participants in two groups of 8.
In each group, ask two volunteers to walk for the class. One volunteers to walk for the class. One Volunteer shoudl be female-bodied and women identified.
Explain that the woman is goign to wlak "like a man" and man is going to walk like a woman."
The Remaining paritipants in the group will "coach" the person walking.
As coaches, they should call out instructions or suggestions to help walkers improve their performances
"Take smaller steps."
"Hold you shoulders back more"
Questions for volunteers
What was the experience like?
What did you think and feel while you are walking?
What were your reaction to some of the suggestions about how to change your gait?
Is there anything else you want to share with other people?
Questions for all
What were some coaching tips that were called out? How does it feel to couach someone there?
Do you think the person believable in their gendered walk? What about by the end?
In what ways did the walkers significantly changed their style of walking?
what does this tell you how man and women are taught to walk?
What, if anything, is different between a woman who learned to walk like a man and a man who learned to walk like a woman?
How did you learn to walk? Were you ever made fun of or chastised for walking the wrong way? What do you think and feel it at that time? What happened? What do you think and feel about it?
How did you learn messages how men and women are supposed to walk?
What does this game tell us about gender?
-
biological sex/assigned sex
gender identity
gender expression
Sexual orientation
-binary gender system
male/masculinity/attract to women
female/masculinity/attract to men
1) more than two categories on each dimension
2) flexiblity, change over the time
3)
binary gender culture is specifically cultural. Some cultures understand there to be more than two genders.
Some cultures do not define sexual orientation in terms of gender at all.
They generated terms that might belong on axis in between.
4) Language and Gender in the Chinese Context
a. He, She/Yin-Yang
5) Questions for rethinking Biography?
What have I learned about transgender oppression in the article?
What specific steps did the school work to get ride of trans-gender oppression?
What barriers prevented us from doing so?
What can we do to overcome barriers?
3) Gender and Transgender
a. she-he or he-she:
2) Language and Gender
Chinese is a gendered language. It is so gendered that sometimes it is very difficult for us to translate Chinese into English. Whenever we translate, we have to make a "trade-off". It has
One example is whenever we visited clinic, we checked F and M
Another example is
a. Women and Girl
b. He, She
3) Gender and Transgender
a. she-he or he-she:
b. video
First, why was she recognized as he?
Second, how can she prove that she is she, not he?
Third,
a. How did people recognize him?
In the movie, we can see people identify other people's gender based on (1) appearance,(2)behavior,
conclusion: Gender is socially and culturally constructed. It is also historically constructed.
The philosopher and feminist Simone de Beauvoir applied existentialism to women's experience of life: "One is not born a woman, one becomes one."
In context, this is a philosophical statement, however, it is true biologically — a girl must pass puberty to become a woman — and true sociologically — mature relating in social contexts is learned, not instinctive.
Gender comprises a range of differences between men and women, extending from the biological to the social.
Biologically, the male gender is defined by a penis to the presence of a Y-chromosome, and its absence in the female gender.
However, there is debate as to the extent that the biological difference has or necessitates differences in gender roles in society and on gender identity, which has been defined as "an individual's self-conception as being male or female, as distinguished from actual biological sex."
Historically, feminism has posited that many gender roles are socially constructed, and lack a clear biological explanation, but find their explanation in unequal (male/female) economic power and other power relations.[2]
d. transgender:
Transgender is a term that describes, and unites, a broad category of people who are uncomfortable in the gender of their birth.
The term transgender dates from the 1980s. Its coinage is usually attributed to Virginia Prince, the Southern Californian advocate for heterosexual male transvestites, who in the 1960s wrote such pioneering self-help books as The Transvestite and His Wife and How To Be a Woman though Male.
---Of, relating to, or designating a person whose identity does not conform unambiguously to conventional notions of male or female gender roles, but combines or moves between these
--- People who were assigned a sex, usually at birth and based on their genitals, but who feel that this is a false or incomplete description of themselves.
---Non-identification with, or non-presentation as, the sex (and assumed gender) one was assigned at birth.
Changing Definitions: Social and Political Meanings
The term initially referred to individuals, like Prince, who lived full-time in a social role not typically associated with their natal sex, but who did not resort to genital surgery as a means of supporting their gender presentation. The logic of the term is that, while transvestites episodically change their clothes and transsexuals permanently change their genitals, transgenders make a sustained change of their social gender through non-surgical means.
The term took on a different set of meanings following the publication of Leslie Feinberg's 1992 pamphlet, Transgender Liberation: A Movement Whose Time Has Come, the ideas in which were later expanded into the books Transgender Warriors (1997) and Trans Liberation: Beyond Pink or Blue (1999).
In Feinberg's usage, transgender became an umbrella term used to represent a political alliance between all gender-variant people who do not conform to social norms for typical men and women, and who suffer political oppression as a result.
Questions:
1) Do we have to transgender through surgery?
2) Games: Gendered Walking
Divide participants in two groups of 8.
In each group, ask two volunteers to walk for the class. One volunteers to walk for the class. One Volunteer shoudl be female-bodied and women identified.
Explain that the woman is goign to wlak "like a man" and man is going to walk like a woman."
The Remaining paritipants in the group will "coach" the person walking.
As coaches, they should call out instructions or suggestions to help walkers improve their performances
"Take smaller steps."
"Hold you shoulders back more"
Questions for volunteers
What was the experience like?
What did you think and feel while you are walking?
What were your reaction to some of the suggestions about how to change your gait?
Is there anything else you want to share with other people?
Questions for all
What were some coaching tips that were called out? How does it feel to couach someone there?
Do you think the person believable in their gendered walk? What about by the end?
In what ways did the walkers significantly changed their style of walking?
what does this tell you how man and women are taught to walk?
What, if anything, is different between a woman who learned to walk like a man and a man who learned to walk like a woman?
How did you learn to walk? Were you ever made fun of or chastised for walking the wrong way? What do you think and feel it at that time? What happened? What do you think and feel about it?
How did you learn messages how men and women are supposed to walk?
What does this game tell us about gender?
-
biological sex/assigned sex
gender identity
gender expression
Sexual orientation
-binary gender system
male/masculinity/attract to women
female/masculinity/attract to men
1) more than two categories on each dimension
2) flexiblity, change over the time
3)
binary gender culture is specifically cultural. Some cultures understand there to be more than two genders.
Some cultures do not define sexual orientation in terms of gender at all.
They generated terms that might belong on axis in between.
4) Language and Gender in the Chinese Context
a. He, She/Yin-Yang
5) Questions for rethinking Biography?
What have I learned about transgender oppression in the article?
What specific steps did the school work to get ride of trans-gender oppression?
What barriers prevented us from doing so?
What can we do to overcome barriers?
3) Gender and Transgender
a. she-he or he-she:
2) Language and Gender
Chinese is a gendered language. It is so gendered that sometimes it is very difficult for us to translate Chinese into English. Whenever we translate, we have to make a "trade-off". It has
One example is whenever we visited clinic, we checked F and M
Another example is
a. Women and Girl
b. He, She
3) Gender and Transgender
a. she-he or he-she:
b. video
First, why was she recognized as he?
Second, how can she prove that she is she, not he?
Third,
a. How did people recognize him?
In the movie, we can see people identify other people's gender based on (1) appearance,(2)behavior,
conclusion: Gender is socially and culturally constructed. It is also historically constructed.
The philosopher and feminist Simone de Beauvoir applied existentialism to women's experience of life: "One is not born a woman, one becomes one."
In context, this is a philosophical statement, however, it is true biologically — a girl must pass puberty to become a woman — and true sociologically — mature relating in social contexts is learned, not instinctive.
Gender comprises a range of differences between men and women, extending from the biological to the social.
Biologically, the male gender is defined by a penis to the presence of a Y-chromosome, and its absence in the female gender.
However, there is debate as to the extent that the biological difference has or necessitates differences in gender roles in society and on gender identity, which has been defined as "an individual's self-conception as being male or female, as distinguished from actual biological sex."
Historically, feminism has posited that many gender roles are socially constructed, and lack a clear biological explanation, but find their explanation in unequal (male/female) economic power and other power relations.[2]
d. transgender:
Transgender is a term that describes, and unites, a broad category of people who are uncomfortable in the gender of their birth.
The term transgender dates from the 1980s. Its coinage is usually attributed to Virginia Prince, the Southern Californian advocate for heterosexual male transvestites, who in the 1960s wrote such pioneering self-help books as The Transvestite and His Wife and How To Be a Woman though Male.
---Of, relating to, or designating a person whose identity does not conform unambiguously to conventional notions of male or female gender roles, but combines or moves between these
--- People who were assigned a sex, usually at birth and based on their genitals, but who feel that this is a false or incomplete description of themselves.
---Non-identification with, or non-presentation as, the sex (and assumed gender) one was assigned at birth.
Changing Definitions: Social and Political Meanings
The term initially referred to individuals, like Prince, who lived full-time in a social role not typically associated with their natal sex, but who did not resort to genital surgery as a means of supporting their gender presentation. The logic of the term is that, while transvestites episodically change their clothes and transsexuals permanently change their genitals, transgenders make a sustained change of their social gender through non-surgical means.
The term took on a different set of meanings following the publication of Leslie Feinberg's 1992 pamphlet, Transgender Liberation: A Movement Whose Time Has Come, the ideas in which were later expanded into the books Transgender Warriors (1997) and Trans Liberation: Beyond Pink or Blue (1999).
In Feinberg's usage, transgender became an umbrella term used to represent a political alliance between all gender-variant people who do not conform to social norms for typical men and women, and who suffer political oppression as a result.
Questions:
1) Do we have to transgender through surgery?
Sunday, January 25, 2009
Gender and Family in China
1) Explanation of the syllabus.
2) Introduction
3) Why did you take this class?
4) Why should we talk about history through family and gender?
2) Introduction
3) Why did you take this class?
4) Why should we talk about history through family and gender?
Thursday, January 22, 2009
Modern China in Films Lecture One
This course uses visual material, primarily motion pictures, to introduce themes
and issues in modern Chinese history. Film can provide a point of emotional
engagement with the dramatic shifts and transformations of modern China
because film concretizes historical events at the level of daily life and
experience.
This class highlights the visual connection provided by film to
acquaint students with major events and themes in modern Chinese history.
Photographs, documentary footage, and feature films (from both earlier periods
and from the present) are also forms of historical documents that invite critical
interpretation. An equally important goal of the class, beyond providing an
acquaintance with modern Chinese history, is the development of critical visual
literacy. The political swings, wars, and violence of Chinese history have
produced a rich visual archive of propaganda films that will be discussed in the
context of public debates over visual evidence and the visual representation of
history. Students are encouraged and expected to think critically about the
historical context, significance, circulation, and political uses of film and
photographic evidence. By juxtaposing photographs, documentary film and
Chinese feature films of the 1930s to the present, the class asks students to
evaluate visual documents carefully.
Although the course emphasizes the viewing and discussion of visual materials,
it is not text free. To understand the historical contexts of Chinese films and the
events they depict, it is necessary to read some Chinese history, some film
history, and some film criticism. All of the assigned readings listed in the
syllabus must be completed for the class meeting for which they are assigned, or
it will not be possible to “read” the films critically.
The history of film spans and punctuates twentieth-century Chinese history.
Chinese film has been, from its inception, deeply concerned with the project of
building a modern Chinese nation. This is one of the central themes of the
course. A second interpretive focus involves understanding the political uses of
Chinese film and film evidence in both domestic and international arenas.
Throughout the term, you are encouraged to consider these themes as you think
about films and modern Chinese history.
and issues in modern Chinese history. Film can provide a point of emotional
engagement with the dramatic shifts and transformations of modern China
because film concretizes historical events at the level of daily life and
experience.
This class highlights the visual connection provided by film to
acquaint students with major events and themes in modern Chinese history.
Photographs, documentary footage, and feature films (from both earlier periods
and from the present) are also forms of historical documents that invite critical
interpretation. An equally important goal of the class, beyond providing an
acquaintance with modern Chinese history, is the development of critical visual
literacy. The political swings, wars, and violence of Chinese history have
produced a rich visual archive of propaganda films that will be discussed in the
context of public debates over visual evidence and the visual representation of
history. Students are encouraged and expected to think critically about the
historical context, significance, circulation, and political uses of film and
photographic evidence. By juxtaposing photographs, documentary film and
Chinese feature films of the 1930s to the present, the class asks students to
evaluate visual documents carefully.
Although the course emphasizes the viewing and discussion of visual materials,
it is not text free. To understand the historical contexts of Chinese films and the
events they depict, it is necessary to read some Chinese history, some film
history, and some film criticism. All of the assigned readings listed in the
syllabus must be completed for the class meeting for which they are assigned, or
it will not be possible to “read” the films critically.
The history of film spans and punctuates twentieth-century Chinese history.
Chinese film has been, from its inception, deeply concerned with the project of
building a modern Chinese nation. This is one of the central themes of the
course. A second interpretive focus involves understanding the political uses of
Chinese film and film evidence in both domestic and international arenas.
Throughout the term, you are encouraged to consider these themes as you think
about films and modern Chinese history.
Tuesday, January 20, 2009
Modern China in Films
Chinese Modern History in Films
Qin Fang
Contents and Goals:
This is a rough syllabus for the class of Modern Chinese history, which I will be teaching in the Spring. We are supposed to be looking at movies like a historian would. I tried to cover all of the major ways you can get meaning out of Chinese modern history. Since this is the first time I use movies to make meaning of Chinese modern history, any tips on what to add, subtract, or substitute are very welcome.
The films for this course are documentary sources, not just entertainment. While watching the films you should take notes in three areas:
1) the film’s interpretation of Chinese history (storyline, intent/message, perspective)
2) the film’s historical context (maker, audience, relevance to its own times)
3) the film’s production (images, symbolic language, important scenes; i.e. the specific technology used to send its message).
After watching the films, write an entry in your film journal that synthesizes your notes on the film and includes your personal reactions.
Begin with a heading of the film’s title and production date, a brief synopsis of the film’s storyline, and a summation of the film’s message (i.e. what interpretation of the historical period does it present; number (1) above).
Then move on to your critical interpretation of the film-- how it is a reflection of its own historical context, how its message is carried in the symbols, images and Decalogue (numbers (2) and (3) above)-- relating what you see in the film to the themes we are developing in the course:
* different interpretations of modern Chinese history
* special focus on the post-Mao period (1976- present) as a time of historical reflection
* images of China (Western and Chinese)
* the problems of modernization: "tradition" versus "modernity"
To help you gather your thoughts in the journal, try to answer the following questions.
A) How does the historical interpretation offered by the film connect with the interpretations covered in class and in "article" ? Are there any differences, and what significance might they have?
B) Who made the film, and what audience do they hope to reach? How do producers and audience affect the interpretation ?
C) What do you know about the circumstances surrounding the film’s production? How do the artistic, political, economic, and intellectual climates in which the film was made affect its interpretation of modern Chinese history?
Another exercise that is helpful in interpreting a film is to choose a scene (or recurring image) that seems to you to best represent the film’s message. Analyze this scene, asking yourself why you chose it as the most significant, and how you could use this scene to both epitomize the whole film and draw connections between the film and the broader issues of the historiography of modern China.
Finally, in the film journal feel free to include your personal reactions, likes and dislikes, and feelings about (or aroused by) the film. The idea is to reflect on the film, and to be able to discuss it with your classmates.
Week One: The Warm-up exercises.
Jan 26
1) China according to China
2) The Heart of Dragon
3) "The Historiography of Modern China" Companion to Historiography by Pamela Crossely, 627-645.
两部电影都是谈论中国的变化，在制作手法上有什么不同？在制作内容上有什么不同？这种不同反映了学术界的转向了吗？
1) Arrival of the West (1840-1911)
A. 1840s-1860s Opium War (Lin Zexu 1, 2)
B. 1860s-1880s Huoshao yuan ming yuan
C. 1890s-1911 Shen bian
2) Repulican Era (1912-1949)
A) 1910s-1920s: New Culture Revolution
B) 1930s-1940s: Shanghai
Lin jia pu zi,
Zi ye
Yao dao wai po qiao
Yang Daqiang /Nanking
C) 1945- 1949 Civil War
Gun gun hong cheng
3) Socialism Revolution (1949-1976)
a. Socialism Revolution
Blue Kite
b. Cultural Revolution (1)
To Live
c. Cultural Revolution (2)
Sun in the Heat,
Hai Zi wang,
Balzac and the Little Chinese Seamstress, discussion on the book
4) Post-socialist Era (1976-2008)
A) 1980s (Peacock)
B) 1990s
a) The Urban Generation: Movies, Internet, and Spoofing Culture (Gongfu, A Chinese Odessey1, Stephan Chow) and Senior
b) Migrant workers (No Less One)
c) Hongkong, Taiwan, and Macau (Jackie Chan and Gongfu Movie, Mary from Beijing, Haijiao qihao)
d) Globalization:
Feng Xiaogang and New Year Movies (He sui pian)
Feng Xiaogang
Be There or Be Square
1) Keane, Michael. “By the Way, FUCK YOU! Feng Xiaogang’s Disturbing Television Dramas” Continuum 15.1:57-66, 2001
2) Keane, Michael and Tao Dongfeng. “Interview with Feng Xiaogang.” Position: East Asian Cultures Critiques 7.3” 193-200.
3) Lydia Liu H. “Beijing Sojourners in New York: Postcolonialism and the Question of Ideology in Global Media Culture.” Position: East Asia Cultures Critiques 7.3:763-96.
4) Wang SHujen. “Big Shot’s Funeral: China, Sony, and the WTO.” Asian Cinema 14.2 (Fall/Winter): 145-154.
5) Kong Shuyu. “Big Shot from Beijing: Feng Xiaogang’s He Sui Pian and Contemproary Chinese Commerical Film.” Asian Cinema 14.2 (Spring/Summer):175-87.
6) Xu Ying and Xu Zhongquan. “A ‘New’ Phenomenon of Chinese Cinema: Happy New-Year Comic Movie.” Asian Cinema: 112-27.
7) McGrath, Jason. “Metacinema for the Masses: Three Films by Feng Xiaogang.” Modern Chinese Literature and Culture. Retrieved on 2008-05-01.
Mega Imports (dapian)
James Bond and Chinese 007
Be Square or Be There?
Hero
Qin Fang
Contents and Goals:
This is a rough syllabus for the class of Modern Chinese history, which I will be teaching in the Spring. We are supposed to be looking at movies like a historian would. I tried to cover all of the major ways you can get meaning out of Chinese modern history. Since this is the first time I use movies to make meaning of Chinese modern history, any tips on what to add, subtract, or substitute are very welcome.
The films for this course are documentary sources, not just entertainment. While watching the films you should take notes in three areas:
1) the film’s interpretation of Chinese history (storyline, intent/message, perspective)
2) the film’s historical context (maker, audience, relevance to its own times)
3) the film’s production (images, symbolic language, important scenes; i.e. the specific technology used to send its message).
After watching the films, write an entry in your film journal that synthesizes your notes on the film and includes your personal reactions.
Begin with a heading of the film’s title and production date, a brief synopsis of the film’s storyline, and a summation of the film’s message (i.e. what interpretation of the historical period does it present; number (1) above).
Then move on to your critical interpretation of the film-- how it is a reflection of its own historical context, how its message is carried in the symbols, images and Decalogue (numbers (2) and (3) above)-- relating what you see in the film to the themes we are developing in the course:
* different interpretations of modern Chinese history
* special focus on the post-Mao period (1976- present) as a time of historical reflection
* images of China (Western and Chinese)
* the problems of modernization: "tradition" versus "modernity"
To help you gather your thoughts in the journal, try to answer the following questions.
A) How does the historical interpretation offered by the film connect with the interpretations covered in class and in "article" ? Are there any differences, and what significance might they have?
B) Who made the film, and what audience do they hope to reach? How do producers and audience affect the interpretation ?
C) What do you know about the circumstances surrounding the film’s production? How do the artistic, political, economic, and intellectual climates in which the film was made affect its interpretation of modern Chinese history?
Another exercise that is helpful in interpreting a film is to choose a scene (or recurring image) that seems to you to best represent the film’s message. Analyze this scene, asking yourself why you chose it as the most significant, and how you could use this scene to both epitomize the whole film and draw connections between the film and the broader issues of the historiography of modern China.
Finally, in the film journal feel free to include your personal reactions, likes and dislikes, and feelings about (or aroused by) the film. The idea is to reflect on the film, and to be able to discuss it with your classmates.
Week One: The Warm-up exercises.
Jan 26
1) China according to China
2) The Heart of Dragon
3) "The Historiography of Modern China" Companion to Historiography by Pamela Crossely, 627-645.
两部电影都是谈论中国的变化，在制作手法上有什么不同？在制作内容上有什么不同？这种不同反映了学术界的转向了吗？
1) Arrival of the West (1840-1911)
A. 1840s-1860s Opium War (Lin Zexu 1, 2)
B. 1860s-1880s Huoshao yuan ming yuan
C. 1890s-1911 Shen bian
2) Repulican Era (1912-1949)
A) 1910s-1920s: New Culture Revolution
B) 1930s-1940s: Shanghai
Lin jia pu zi,
Zi ye
Yao dao wai po qiao
Yang Daqiang /Nanking
C) 1945- 1949 Civil War
Gun gun hong cheng
3) Socialism Revolution (1949-1976)
a. Socialism Revolution
Blue Kite
b. Cultural Revolution (1)
To Live
c. Cultural Revolution (2)
Sun in the Heat,
Hai Zi wang,
Balzac and the Little Chinese Seamstress, discussion on the book
4) Post-socialist Era (1976-2008)
A) 1980s (Peacock)
B) 1990s
a) The Urban Generation: Movies, Internet, and Spoofing Culture (Gongfu, A Chinese Odessey1, Stephan Chow) and Senior
b) Migrant workers (No Less One)
c) Hongkong, Taiwan, and Macau (Jackie Chan and Gongfu Movie, Mary from Beijing, Haijiao qihao)
d) Globalization:
Feng Xiaogang and New Year Movies (He sui pian)
Feng Xiaogang
Be There or Be Square
1) Keane, Michael. “By the Way, FUCK YOU! Feng Xiaogang’s Disturbing Television Dramas” Continuum 15.1:57-66, 2001
2) Keane, Michael and Tao Dongfeng. “Interview with Feng Xiaogang.” Position: East Asian Cultures Critiques 7.3” 193-200.
3) Lydia Liu H. “Beijing Sojourners in New York: Postcolonialism and the Question of Ideology in Global Media Culture.” Position: East Asia Cultures Critiques 7.3:763-96.
4) Wang SHujen. “Big Shot’s Funeral: China, Sony, and the WTO.” Asian Cinema 14.2 (Fall/Winter): 145-154.
5) Kong Shuyu. “Big Shot from Beijing: Feng Xiaogang’s He Sui Pian and Contemproary Chinese Commerical Film.” Asian Cinema 14.2 (Spring/Summer):175-87.
6) Xu Ying and Xu Zhongquan. “A ‘New’ Phenomenon of Chinese Cinema: Happy New-Year Comic Movie.” Asian Cinema: 112-27.
7) McGrath, Jason. “Metacinema for the Masses: Three Films by Feng Xiaogang.” Modern Chinese Literature and Culture. Retrieved on 2008-05-01.
Mega Imports (dapian)
James Bond and Chinese 007
Be Square or Be There?
Hero
Wednesday, January 14, 2009
Gone is the One Who Held Me Dearest in the World
Female consciousness in contemporary Chinese women directors' films: A case study of Ma Xiaoying's Gone is the One Who Held Me Dearest in the World
Friday, January 9, 2009
Gender and Family
Gender and Family in China
Contents and Goals: Axes of Gender
This course examine the cultural meanings of rhetorical signs of spatial and occupation division, and their relation to social practices and conceptions of gender and Family. We will look at the importance of boundaries in defining notions of gender and family (boundaries of the body, of domestic space, of language, of social institutions). Instead of offering a comprehensive, universal model of Chinese gender and family, we will introduce specific, historical imagination of gender and family and how they maintained and changed over the time. Moreover, Our understanding of gender and family will increase our awareness of our own assumptions about the American present.
The course aims to improve skills in critical thinking and in historical analysis. The many translated texts assigned in this course will sharpen skills in historical analysis. The scholarly articles, introduced later into the course, will improve a grasp of academic conventions of argumentation as they propose historical approaches to reading texts and to thinking about family and gender. In the class discussion, we will consistently address the questions: How does the gender and family perspective help us to understand the enduring and changing history of Modern China? How do changes of the social order created and created spatial division, new conceptions of work and virtue, and new configurations of gender?
Requirements:
1.The course requires attentive reading of the assignments and participation in class discussion:50%. I set up a discussion section on the blackboard. Every one is encouraged to post your questions, comments, and suggestions on the blackboard.
2. Topics and thesis: 10% (Due March 14)
3. Two drafts of a proposal: 20% each (Due March 28 and April 15)
4. A Final Proposal: 20% (May 15)
The writing assignments is designed to create a productive proposal on gender and family in China at the end of the semester. These writings afford an opportunity to think through more rigorously, and to express more coherently, your developing ideas about the central concerns of the course. The final proposal will comprise your understanding of the general purport of the course.
Readings and Textbooks:
Some readings for the course are gathered in a course packet, which I post on the blackboard. You can print out or download them from the blackboard.
Keith McMahon, Misers, Shrews, and Polygamists: Sexuality and Male-Female Relations in Eighteenth-Century Chinese Fiction. 306. 70951 M 167.
Michael Szonyi, Practicing Kinship: Lineage and Descent in Late Imperial China. 929. 70951 S998.
Zheng, Zhenman, Family, Lineage Organization, and Social Change in Ming and Qing Fujian. 306.850951 Z63.
Schedule
Part I: Premises and Preconceptions
Week One
Jan 26: Introduction: contents, requirements, and logistics.
Jan 28: Not Men, not Women, not Chinese and Video: Gendered Images of China
Jan 30: Family: Big Kinship or Small Family: Video:
Reading:
Jan 28: Fred A. Bernstein, "On Campus, Rethinking Biology," The New York Times, Sunday, March 7, 2004, section 9, pp. 1,6.
Jan 30: Family Lineage Organization and Social Change in Ming and Qing Fujian: Introduction: 21-30
Discussion Questions:
1. What is problematic with the concept of men and women? What does biology body mean, and what are the implications of the story?
2. How have you defined gender through your life?
3. How have you defined family through your life? How have you defined family throughout your life? Who have your best “parents” been? Did you have the equivalent of a drag mother, someone you were not related to but who represented your ideal and gave you entry into an otherwise closed community?
Week Two
Feb 2: Preconceptions
Feb 4: Premises
Feb 6: Video: Women, Ghost, and
Feb 2: Christine So, " A Women is Nothing": Valueing the Modern Chinese Woman's Epic Journey to the West," in East Main Street: Asian American Popular Culture, ed. Shilpa Dave, Leilani Nishime, and Tasha G. Oren (New York University Press, 2005), 137-152.
Feb 4: Joan W. Scott, "Gender:A Useful Category of Historical Analysis," in Gender and the Politics of History. New York: Columbia University Press, 1988), 28-50.
Part II: Space, Body, and Virtue (Zhou Through Tang Dynasties: 1100BCE-907CE)
Week Three
Feb 9: Gender and Space
Feb 11 Reading Biographies of Exemplary Women in the Class
Feb 13 Gender and Virtue: Biographies of Exemplary Women
Feb 9:
"The Meaning of the Marriage Ceremony," "The Pattern of the Family," and "The Great Learning" in Li Ji: Book of Rites.
Feb 11: Lisa Raphals, "Appendix" in Sharing the Light: Representations of Women and Virtue in Early China.
Feb 13: Lisa Raphals, "Women As Intellectual and Moral agents: The differentiation of Men and Women Contents" in Sharing the Light: Representations of Women and Virtue in Early China.
Week Four
Feb 16: Female Virtue According to a Female Scholar
Feb 18: The Daoist Body in Theory
Feb 20: The Daoist Body in Practice
Feb 16: "Lessons for Women," in Lee Swann, Pan Chao: Foremost Woman Scholar of China. Ann Arbor: University of Michigan Press, 2001 [1932], 82-90
Feb 18: Kfrisotfer Schipper, "The Inner Landscape" and "Lao Tze, The Body of the Tao," in The Taoist Body, transl. karen C. Duval . Berkeley: University of California Press, 1993 [1982], 100-129.
Ilza Veith, transl., The Yellow Emperor's Classic of Internal Medicine. Berkeley: University of California Press, 1966 [1949), 97-113.
Feb 20: "Hugong (The Gourd Master)" and "Lu Dongbin (Cavernguest Lu) in Livia Kohn, The Taoist Experience: An Anthology. Albany: State University of New York Press, 1993, 119-132.
week Five
Feb 23: The Foreign Body of Buddhism in Theory
Feb 25: The Foreign Body of Buddhism in Practice
Feb 27: Video: Miaoshan
Feb 23:
Feb 25: Robert H. Sharf, transl., "The Scripture in Forty-two Section," in Religions of China in Practice, ed. Donald, S. Lopez. Princeton: Princeton University Press, 1996. 360-371.
Feb 27: Miaoshan
Week Six
March 2: The Monastic Family
March 4: Guest Speaker or Movie:
March 6: The Politics of Religious Body: The Reign of Empress Wu
March 2: Daniel B. Stevenson, "Death-Bed Testimonials of the Pure Land Faithful," in Buddhism in Practice, ed. Princeton: Princeton University Press, 1995, 455-472.
March 6: Diana Paul, "Empress Wu and The Historians: A Tyrant and Saint of Classical China," in Unspoken Worlds: Women's Religious Lives, eds. Nancy Auer Falk and Rita M. Gross. Belmont, California: Wadsworth, 1989, 145-154.
Part Three: Commodification, Loyalty, and Violence: Song Through Qing Dynasty (960-1912)
Week Seven
March 9: Virtue and Survival in a Mobile Society
March 11: Conflict and Litigation in a Commodified Society
March 13: Mid-term and No Class
March 9: "Author's Preface" and "Getting Along with Relatives," in Family and Property in Song China: Yu and Tsai's Precepts for Social Life, Tansl. Patricia B. Ebrey. Princeton: Princeton University Press, 1984, 175-230.
March 11: "Human Relations" in The Enlightened Judgements: Ching-ming Chi: THe Sung Dynasty Collection, Brian E. McKnight and James T. C. Liu. Albany: State University of New York Press, 1999, 353-379.
Week Eight: Spring Break
Week Nine
March 23: Women and Education (1): Virtuous Possibilities
March 25: Women and Education (2): Dangerous Possibilities
March 27:
March 23: Bettine Birge, "Chu Hsi and Women's Education," in Neo-Confucian Education: THe Formative Stage, eds. Wm, Theodore de Bary and John W. Chaffee. Berkeley: University of California Press, 1989, 325-367.
March 25: James R. Hightower, Transl., "The Story of Ying-ying," in Traditional Chinese Stories: Themes and Variations, eds. Y. W. Ma and Joseph S. M. Lau. New York: Columbia University Press, 139-145.
Week Ten
March 30:Footbinding (1): Visual and Textual Representations
April 1: Footbinding (2): Constraints
April 3: Footbinding (3): Shifting Meanings of Footbinding in Seventeen-century China
April 1: Howard S. Levy, Chinese Footbinding: The History of a Curious Erotic Custom. Taipei: SMC Publishing, 1990 [1966]), 23-25.
April 3: Dorothy Ko, "The Body as Attire: The Shifting Meanings of Footbinding in Seventeenth-Century China, "Journal of Women's History 8:4. Winter 1997, 8-27.
Week Ten
April 6 : Chaste Women (1): Norms and Texts on Women's Chastity
April 8 : Chaste Women (2): Competing Claims on Women's Chastity (Ming)
April 10: Chaste Women (3): Competing Claims on Women's Chastity (Qing)
April 6: Qing Female Chastity," in The Search for Modern China: A Documentary Collection, eds. Pei-kai Cheng and Michael Lestz. New York: W. W. Norton, 1999, 233-235.
April 8: Katherine Carlitz, “The Social Uses of Female Virtue in Late Ming Editions of Lienü Zhuan” Late Imperial China 12:2 (1991), pp.117-148"
April 10: Janet Theiss, "Managing Martyrdom: Female Suicide and Statecraft in Mid-Qing China" Nan Nu,
Week Eleven: Kinship
April 13: Practicing Kinship: Lineage and Descent in Late Imperial China (1): Chapter 1-2
April 15: Practicing Kinship: Lineage and Descent in Late Imperial China (2): Chapter 3-4
April 17: Practicing Kinship: Lineage and Descent in Late Imperial China (3): Chapter 5-6
Week Twelve: Sexuality
April 20: Misers, Shrews, and Polygamists: Sexuality and Male-female Relations in Eighteenth-century Chinese Fiction (1): Chapter 1-3
April 22: Misers, Shrews, and Polygamists: Sexuality and Male-female Relations in Eighteenth-century Chinese Fiction (2): Chapter 4-6
April 24: Misers, Shrews, and Polygamists: Sexuality and Male-female Relations in Eighteenth-century Chinese Fiction (3): Chapter 7-9
Week Thirteen: Family
April 27: Family Lineage Organization and Social Change in Ming and Qing Fujian (1): Chapter 2
April 29: Family Lineage Organization and Social Change in Ming and Qing Fujian (2): Chapter 3
May 1: Family Lineage Organization and Social Change in Ming and Qing Fujian (3): Chapter 4
Week Fourteen: The Modernity, Gender, and Nation
May 4: Presentation
May 6: Presentation
May 8: Video: Women, Ghost, and Passion
Week Fifteen
Final Paper: A Proposal on a Research Project on Gender and the Family in China
Assignment for the Proposal on Gender and the Family in China
This course includes among its requirements a proposal, due on May 11, 2009.
The proposal should take the form of
in other words, you proposal must answer the following questions:
1) what is topic of the proposal?
2) what is your thesis (or hypothesis0 of the proposal?
3) what are the main approach of your research in the future, what are main evidence to support your research in the future?
4) what is the significance of the proposal? Why did you write it?
5) How is the research project related to some themes that you have learned in the class?
6) What are the strength of the project? Is the topic important? Is it approachable? is your proposal clear and coherent?
7) What are the weakness of the project? Do you ignore matters that should have been addressed? How should it be improved?
The proposal should be five pages in length, double-spaced, and printed in a font of reasonable size.
Contents and Goals: Axes of Gender
This course examine the cultural meanings of rhetorical signs of spatial and occupation division, and their relation to social practices and conceptions of gender and Family. We will look at the importance of boundaries in defining notions of gender and family (boundaries of the body, of domestic space, of language, of social institutions). Instead of offering a comprehensive, universal model of Chinese gender and family, we will introduce specific, historical imagination of gender and family and how they maintained and changed over the time. Moreover, Our understanding of gender and family will increase our awareness of our own assumptions about the American present.
The course aims to improve skills in critical thinking and in historical analysis. The many translated texts assigned in this course will sharpen skills in historical analysis. The scholarly articles, introduced later into the course, will improve a grasp of academic conventions of argumentation as they propose historical approaches to reading texts and to thinking about family and gender. In the class discussion, we will consistently address the questions: How does the gender and family perspective help us to understand the enduring and changing history of Modern China? How do changes of the social order created and created spatial division, new conceptions of work and virtue, and new configurations of gender?
Requirements:
1.The course requires attentive reading of the assignments and participation in class discussion:50%. I set up a discussion section on the blackboard. Every one is encouraged to post your questions, comments, and suggestions on the blackboard.
2. Topics and thesis: 10% (Due March 14)
3. Two drafts of a proposal: 20% each (Due March 28 and April 15)
4. A Final Proposal: 20% (May 15)
The writing assignments is designed to create a productive proposal on gender and family in China at the end of the semester. These writings afford an opportunity to think through more rigorously, and to express more coherently, your developing ideas about the central concerns of the course. The final proposal will comprise your understanding of the general purport of the course.
Readings and Textbooks:
Some readings for the course are gathered in a course packet, which I post on the blackboard. You can print out or download them from the blackboard.
Keith McMahon, Misers, Shrews, and Polygamists: Sexuality and Male-Female Relations in Eighteenth-Century Chinese Fiction. 306. 70951 M 167.
Michael Szonyi, Practicing Kinship: Lineage and Descent in Late Imperial China. 929. 70951 S998.
Zheng, Zhenman, Family, Lineage Organization, and Social Change in Ming and Qing Fujian. 306.850951 Z63.
Schedule
Part I: Premises and Preconceptions
Week One
Jan 26: Introduction: contents, requirements, and logistics.
Jan 28: Not Men, not Women, not Chinese and Video: Gendered Images of China
Jan 30: Family: Big Kinship or Small Family: Video:
Reading:
Jan 28: Fred A. Bernstein, "On Campus, Rethinking Biology," The New York Times, Sunday, March 7, 2004, section 9, pp. 1,6.
Jan 30: Family Lineage Organization and Social Change in Ming and Qing Fujian: Introduction: 21-30
Discussion Questions:
1. What is problematic with the concept of men and women? What does biology body mean, and what are the implications of the story?
2. How have you defined gender through your life?
3. How have you defined family through your life? How have you defined family throughout your life? Who have your best “parents” been? Did you have the equivalent of a drag mother, someone you were not related to but who represented your ideal and gave you entry into an otherwise closed community?
Week Two
Feb 2: Preconceptions
Feb 4: Premises
Feb 6: Video: Women, Ghost, and
Feb 2: Christine So, " A Women is Nothing": Valueing the Modern Chinese Woman's Epic Journey to the West," in East Main Street: Asian American Popular Culture, ed. Shilpa Dave, Leilani Nishime, and Tasha G. Oren (New York University Press, 2005), 137-152.
Feb 4: Joan W. Scott, "Gender:A Useful Category of Historical Analysis," in Gender and the Politics of History. New York: Columbia University Press, 1988), 28-50.
Part II: Space, Body, and Virtue (Zhou Through Tang Dynasties: 1100BCE-907CE)
Week Three
Feb 9: Gender and Space
Feb 11 Reading Biographies of Exemplary Women in the Class
Feb 13 Gender and Virtue: Biographies of Exemplary Women
Feb 9:
"The Meaning of the Marriage Ceremony," "The Pattern of the Family," and "The Great Learning" in Li Ji: Book of Rites.
Feb 11: Lisa Raphals, "Appendix" in Sharing the Light: Representations of Women and Virtue in Early China.
Feb 13: Lisa Raphals, "Women As Intellectual and Moral agents: The differentiation of Men and Women Contents" in Sharing the Light: Representations of Women and Virtue in Early China.
Week Four
Feb 16: Female Virtue According to a Female Scholar
Feb 18: The Daoist Body in Theory
Feb 20: The Daoist Body in Practice
Feb 16: "Lessons for Women," in Lee Swann, Pan Chao: Foremost Woman Scholar of China. Ann Arbor: University of Michigan Press, 2001 [1932], 82-90
Feb 18: Kfrisotfer Schipper, "The Inner Landscape" and "Lao Tze, The Body of the Tao," in The Taoist Body, transl. karen C. Duval . Berkeley: University of California Press, 1993 [1982], 100-129.
Ilza Veith, transl., The Yellow Emperor's Classic of Internal Medicine. Berkeley: University of California Press, 1966 [1949), 97-113.
Feb 20: "Hugong (The Gourd Master)" and "Lu Dongbin (Cavernguest Lu) in Livia Kohn, The Taoist Experience: An Anthology. Albany: State University of New York Press, 1993, 119-132.
week Five
Feb 23: The Foreign Body of Buddhism in Theory
Feb 25: The Foreign Body of Buddhism in Practice
Feb 27: Video: Miaoshan
Feb 23:
Feb 25: Robert H. Sharf, transl., "The Scripture in Forty-two Section," in Religions of China in Practice, ed. Donald, S. Lopez. Princeton: Princeton University Press, 1996. 360-371.
Feb 27: Miaoshan
Week Six
March 2: The Monastic Family
March 4: Guest Speaker or Movie:
March 6: The Politics of Religious Body: The Reign of Empress Wu
March 2: Daniel B. Stevenson, "Death-Bed Testimonials of the Pure Land Faithful," in Buddhism in Practice, ed. Princeton: Princeton University Press, 1995, 455-472.
March 6: Diana Paul, "Empress Wu and The Historians: A Tyrant and Saint of Classical China," in Unspoken Worlds: Women's Religious Lives, eds. Nancy Auer Falk and Rita M. Gross. Belmont, California: Wadsworth, 1989, 145-154.
Part Three: Commodification, Loyalty, and Violence: Song Through Qing Dynasty (960-1912)
Week Seven
March 9: Virtue and Survival in a Mobile Society
March 11: Conflict and Litigation in a Commodified Society
March 13: Mid-term and No Class
March 9: "Author's Preface" and "Getting Along with Relatives," in Family and Property in Song China: Yu and Tsai's Precepts for Social Life, Tansl. Patricia B. Ebrey. Princeton: Princeton University Press, 1984, 175-230.
March 11: "Human Relations" in The Enlightened Judgements: Ching-ming Chi: THe Sung Dynasty Collection, Brian E. McKnight and James T. C. Liu. Albany: State University of New York Press, 1999, 353-379.
Week Eight: Spring Break
Week Nine
March 23: Women and Education (1): Virtuous Possibilities
March 25: Women and Education (2): Dangerous Possibilities
March 27:
March 23: Bettine Birge, "Chu Hsi and Women's Education," in Neo-Confucian Education: THe Formative Stage, eds. Wm, Theodore de Bary and John W. Chaffee. Berkeley: University of California Press, 1989, 325-367.
March 25: James R. Hightower, Transl., "The Story of Ying-ying," in Traditional Chinese Stories: Themes and Variations, eds. Y. W. Ma and Joseph S. M. Lau. New York: Columbia University Press, 139-145.
Week Ten
March 30:Footbinding (1): Visual and Textual Representations
April 1: Footbinding (2): Constraints
April 3: Footbinding (3): Shifting Meanings of Footbinding in Seventeen-century China
April 1: Howard S. Levy, Chinese Footbinding: The History of a Curious Erotic Custom. Taipei: SMC Publishing, 1990 [1966]), 23-25.
April 3: Dorothy Ko, "The Body as Attire: The Shifting Meanings of Footbinding in Seventeenth-Century China, "Journal of Women's History 8:4. Winter 1997, 8-27.
Week Ten
April 6 : Chaste Women (1): Norms and Texts on Women's Chastity
April 8 : Chaste Women (2): Competing Claims on Women's Chastity (Ming)
April 10: Chaste Women (3): Competing Claims on Women's Chastity (Qing)
April 6: Qing Female Chastity," in The Search for Modern China: A Documentary Collection, eds. Pei-kai Cheng and Michael Lestz. New York: W. W. Norton, 1999, 233-235.
April 8: Katherine Carlitz, “The Social Uses of Female Virtue in Late Ming Editions of Lienü Zhuan” Late Imperial China 12:2 (1991), pp.117-148"
April 10: Janet Theiss, "Managing Martyrdom: Female Suicide and Statecraft in Mid-Qing China" Nan Nu,
Week Eleven: Kinship
April 13: Practicing Kinship: Lineage and Descent in Late Imperial China (1): Chapter 1-2
April 15: Practicing Kinship: Lineage and Descent in Late Imperial China (2): Chapter 3-4
April 17: Practicing Kinship: Lineage and Descent in Late Imperial China (3): Chapter 5-6
Week Twelve: Sexuality
April 20: Misers, Shrews, and Polygamists: Sexuality and Male-female Relations in Eighteenth-century Chinese Fiction (1): Chapter 1-3
April 22: Misers, Shrews, and Polygamists: Sexuality and Male-female Relations in Eighteenth-century Chinese Fiction (2): Chapter 4-6
April 24: Misers, Shrews, and Polygamists: Sexuality and Male-female Relations in Eighteenth-century Chinese Fiction (3): Chapter 7-9
Week Thirteen: Family
April 27: Family Lineage Organization and Social Change in Ming and Qing Fujian (1): Chapter 2
April 29: Family Lineage Organization and Social Change in Ming and Qing Fujian (2): Chapter 3
May 1: Family Lineage Organization and Social Change in Ming and Qing Fujian (3): Chapter 4
Week Fourteen: The Modernity, Gender, and Nation
May 4: Presentation
May 6: Presentation
May 8: Video: Women, Ghost, and Passion
Week Fifteen
Final Paper: A Proposal on a Research Project on Gender and the Family in China
Assignment for the Proposal on Gender and the Family in China
This course includes among its requirements a proposal, due on May 11, 2009.
The proposal should take the form of
in other words, you proposal must answer the following questions:
1) what is topic of the proposal?
2) what is your thesis (or hypothesis0 of the proposal?
3) what are the main approach of your research in the future, what are main evidence to support your research in the future?
4) what is the significance of the proposal? Why did you write it?
5) How is the research project related to some themes that you have learned in the class?
6) What are the strength of the project? Is the topic important? Is it approachable? is your proposal clear and coherent?
7) What are the weakness of the project? Do you ignore matters that should have been addressed? How should it be improved?
The proposal should be five pages in length, double-spaced, and printed in a font of reasonable size.
Wednesday, January 7, 2009
Lecture one World and East Asia
1. Syllabus, maps of East Asia
2. Where is East Asia: New Year Celebration in East Asia
3) Use two sentences to explain how these mean to the study of East Asia
4) Let's go through syllabus
1. Syllabus, maps of East Asia
2. Where is East Asia?
今天上东亚史的课有点特别，有人知道为什么吗？
对，是中国的农历春节。
Ｑ：春节不仅是中国人过，东亚有不少国家都有春节，甚至东南亚，谁能给出几个例子。
Ａ：Taiwan, Hong Kong, Korea, Vietnam, Cambodia (not official), Singapore,
Q: What about Japan?
Q: Why didn't Japan celebrate spring festival?
Q: How did people celebrate that?
Q: Did people celebrate spring festival same?
Vietnam: blooming flowers, landscaping, cakes,
China
1) Chun Lian: On Chinese New Year's Day, couplets written on red paper are posted on each side of the front door to celebrate the New Year.
2) Spring Festival Gala, Gala 2:
a premier mainland Chinese television event of the year. It is an evening gala of the drama, dance, and song, which is broadcast on the eve of Chinese New Year, live on CCTV-1, and by satellite on CCTV-4 and CCTV-9. Because it is viewed by an estimated 700 million people on New Year's Eve every year, the CCTV New Year's Gala has become a cultural phenomenon beginning in the early 1980s in mainland China, and since then has become a necessity of New Year's nights.
3) Banquet:
North: Dumpling,
South: Stick Rice
4) Red Bags: A traditional gift that is given is small red envelopes filled with "lucky money".
5) Bai nian: New Year Greeting,
6) Go to the temple, go to the ancestors' grave, burn paper money
Japan:
History of Japanese New Year
New Year in Japan was not always celebrated on January 1. Earlier it was based on the Lunar calender and the dates kept changing. In 1873, Japan followed the Gregorian calender and January 1st became the official New Year day.
New Year (shogatsu or oshogatsu) is the most important holiday in Japan. Most businesses shut down from January 1 to January 3, and families typically gather to spend the days together.
1) Homes and entrance gates are decorated with ornaments made of pine, bamboo and plum trees, and clothes and houses are cleaned.
2) Noodles: A traditional gift that is given is small red envelopes filled with "lucky money
3) A more recent custom is watching the music show "kohaku uta gassen", a highly popular television program featuring many of Japan's most famous J-pop and enka singers in spectacular performances.
4)It is a tradition to visit a shrine or temple during shogatsu (hatsumode). The most popular temples and shrines, such as Tokyo's Meiji Shrine, attract several million people during the three days. Most impressive are such visits at the actual turn of the year, when large temple bells are rung at midnight.
okinawa, amai island, old people
Korea:
1) The lunar calendar was the timetable for the agrarian society in the past, but is vanishing in the modern Korean lifestyle.
2) The Gregorian calendar was officially adopted in 1895, but traditional holidays and age reckoning are still based on the old calendar. Older generations still celebrate their birthdays according to the lunar calendar.
3) The biggest festival in Korea today is Seollal (the traditional Korean New Year. Other important festivals include Daeboreum (the first full moon), Dano (spring festival), and Chuseok (harvest festival).
4) An ancestral service is offered before the grave of the ancestors,
5) New Year's greetings are exchanged with family, relatives and neighbors;
6) bows to elders (sebae)
7)
1910
3) Use two sentences to explain how these mean to the study of East Asia
4) Explanation of syllabus
今天越南，Korea and China
今天是个特别的日子，有人知道为什么吗？
我从来没有想到春节这一天可以上课。
Where is East Asia?
1) Identity, 2) images in each other's eyes, and 3) mechanism of politics, economy, and culture.
Identity and Nation-state
There is hardly an affluent country in the world today that is not going through a reappraisal of its core identity and a search for the least hazardous course to follow to secure its future. Around the world, once stable nations are in a state of flux, struggling to unite disparate populations and redefine themselves for this modern era.
1) UK: confronted domestically by the forces of devolution and restive ethnic minorities, while internationally it attempts to redefine its role as a military power and it splace in the EU.
2) France, Germany, and Netherlands: facing the consequences of easy-going immigration politics of the past, while battling rising xenophobia with belated attempts to integrate the country's sizable population of ethnic minorities.
3) US: melting pot,
2. Where is East Asia: New Year Celebration in East Asia
3) Use two sentences to explain how these mean to the study of East Asia
4) Let's go through syllabus
1. Syllabus, maps of East Asia
2. Where is East Asia?
今天上东亚史的课有点特别，有人知道为什么吗？
对，是中国的农历春节。
Ｑ：春节不仅是中国人过，东亚有不少国家都有春节，甚至东南亚，谁能给出几个例子。
Ａ：Taiwan, Hong Kong, Korea, Vietnam, Cambodia (not official), Singapore,
Q: What about Japan?
Q: Why didn't Japan celebrate spring festival?
Q: How did people celebrate that?
Q: Did people celebrate spring festival same?
Vietnam: blooming flowers, landscaping, cakes,
China
1) Chun Lian: On Chinese New Year's Day, couplets written on red paper are posted on each side of the front door to celebrate the New Year.
2) Spring Festival Gala, Gala 2:
a premier mainland Chinese television event of the year. It is an evening gala of the drama, dance, and song, which is broadcast on the eve of Chinese New Year, live on CCTV-1, and by satellite on CCTV-4 and CCTV-9. Because it is viewed by an estimated 700 million people on New Year's Eve every year, the CCTV New Year's Gala has become a cultural phenomenon beginning in the early 1980s in mainland China, and since then has become a necessity of New Year's nights.
3) Banquet:
North: Dumpling,
South: Stick Rice
4) Red Bags: A traditional gift that is given is small red envelopes filled with "lucky money".
5) Bai nian: New Year Greeting,
6) Go to the temple, go to the ancestors' grave, burn paper money
Japan:
History of Japanese New Year
New Year in Japan was not always celebrated on January 1. Earlier it was based on the Lunar calender and the dates kept changing. In 1873, Japan followed the Gregorian calender and January 1st became the official New Year day.
New Year (shogatsu or oshogatsu) is the most important holiday in Japan. Most businesses shut down from January 1 to January 3, and families typically gather to spend the days together.
1) Homes and entrance gates are decorated with ornaments made of pine, bamboo and plum trees, and clothes and houses are cleaned.
2) Noodles: A traditional gift that is given is small red envelopes filled with "lucky money
3) A more recent custom is watching the music show "kohaku uta gassen", a highly popular television program featuring many of Japan's most famous J-pop and enka singers in spectacular performances.
4)It is a tradition to visit a shrine or temple during shogatsu (hatsumode). The most popular temples and shrines, such as Tokyo's Meiji Shrine, attract several million people during the three days. Most impressive are such visits at the actual turn of the year, when large temple bells are rung at midnight.
okinawa, amai island, old people
Korea:
1) The lunar calendar was the timetable for the agrarian society in the past, but is vanishing in the modern Korean lifestyle.
2) The Gregorian calendar was officially adopted in 1895, but traditional holidays and age reckoning are still based on the old calendar. Older generations still celebrate their birthdays according to the lunar calendar.
3) The biggest festival in Korea today is Seollal (the traditional Korean New Year. Other important festivals include Daeboreum (the first full moon), Dano (spring festival), and Chuseok (harvest festival).
4) An ancestral service is offered before the grave of the ancestors,
5) New Year's greetings are exchanged with family, relatives and neighbors;
6) bows to elders (sebae)
7)
1910
3) Use two sentences to explain how these mean to the study of East Asia
4) Explanation of syllabus
今天越南，Korea and China
今天是个特别的日子，有人知道为什么吗？
我从来没有想到春节这一天可以上课。
Where is East Asia?
1) Identity, 2) images in each other's eyes, and 3) mechanism of politics, economy, and culture.
Identity and Nation-state
There is hardly an affluent country in the world today that is not going through a reappraisal of its core identity and a search for the least hazardous course to follow to secure its future. Around the world, once stable nations are in a state of flux, struggling to unite disparate populations and redefine themselves for this modern era.
1) UK: confronted domestically by the forces of devolution and restive ethnic minorities, while internationally it attempts to redefine its role as a military power and it splace in the EU.
2) France, Germany, and Netherlands: facing the consequences of easy-going immigration politics of the past, while battling rising xenophobia with belated attempts to integrate the country's sizable population of ethnic minorities.
3) US: melting pot,
Subscribe to:
Posts (Atom)
