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1.
Heasook Tae 《Inter-Asia Cultural Studies》2013,14(4):498-512
AbstractThis paper proposes new conceptual frameworks for “inter-Asia studies” in order to be more appropriate for addressing and redressing the demands of global patriarchal capitalism as well as overcoming the “regime of separation” of Asian studies from African and/or Latin American studies. To do that, first, I will problematize the male-East Asia-metropolis centeredness of “inter-Asia.” Then, I will try to locate “inter-Asia studies” into the field of “tricontinental studies” invented by the decolonial and deimperial spirit of connection between the colonized continents of Asia, Africa and Latin America. In the third section, I will propose a “feminist inter-referencing reading” that involves shuttling back and forth between the postcolonial sub-regions of Asia, Africa and/or Latin America horizontally from the location and perspective of gendered subalterns rather than upward-mobile metropolitan feminists. The feminist standpoint that reading takes is combined with the conceptual frameworks of labor, ecology and ethnicity. It is also held that such a feminist inter-referencing reading needs the imaginative and interpretative metaphor of the “planet” to overcome the Westernized notion of the “nation” and “globe” as well as the concept of “universality shared by all humans” not monopolized by Westerners. Lastly, this paper will illustrate the new kind of “tricontinental studies” by providing an example of “feminist inter-referencing reading” which connects and compares the sub-regions of South Korea, Vietnam and Liberia. 相似文献
2.
Kinhide Mushakoji 《Inter-Asia Cultural Studies》2013,14(4):510-522
Abstract This paper is an attempt to present a few arguments about the importance of holding a second Bandung Conference, broadened to include the Tri‐Continental regions, including Latin America and the Caribbean region, in the conference. 相似文献
3.
The current research examined the portrayal of female beauty worldwide through a content analysis of 5577 female models in four top beauty and fashion magazines from 12 countries/regions. Different magazines used different standards to frame stories and select models, suggesting that the image of beauty was more a result of the editorial rooms than derived from objective standards. North American and European magazines dominated the beauty standards. Asian countries were relatively independent particularly in terms of sexual frames and sexual model selections. Magazines distributed in Latin America and South Africa were in danger of being assimilated into the Western norms of beauty. 相似文献
4.
Samir Amin 《Inter-Asia Cultural Studies》2016,17(1):7-11
The first wave of revival of States and nations of Asia and Africa which shaped major changes in the history of humankind organized itself in the Bandung spirit in the frame of countries Non-Aligned on colonialism and neo colonialism, the pattern of globalization at that time. Now, the same nations, as well as those of Latin America and the Caribbean, are challenged by neo-liberal globalization, which is no less imbalanced by nature. Therefore, they must unite to face the challenge successfully as they did in the past. In some countries “sovereign” projects are developed that associate active State policies aimed at systematically constructing a national integrated consistent modern industrial productive system, supported by an aggressive export capacity. Views with respect to the degree, format and eventual regulation of opening to foreign capital and financial flows of all kinds (foreign direct investments, portfolio investments, speculative financial investments) differ from country to country. Policies pursued with respect to the access to land and other natural resources also offer a wide spectrum of different choices and priorities. 相似文献
5.
Savvas Neocleous 《Al-Masaq: Islam & the Medieval Mediterranean》2013,25(2):204-221
This is the second of two articles by the same author arguing against the thesis that there was a conspiracy between the Byzantine emperors and Saladin, sultan of Egypt and Syria, against the crusader states and the Third Crusade in the 1180s. While the focus of the first article was primarily on the Latin sources, the present study shifts the focus to the Arabic primary material, hitherto largely neglected or inadequately treated by modern historians. Through a critical re-examination and re-interpretation of the Arabic sources, backed by the introduction and discussion of new Latin material when necessary, this article presents expanded arguments on the relations between the Byzantine Empire, the Sultanate of Konya and Saladin in the 1180s. The conclusions lend further support to the view that the Byzantine rulers and Saladin never concluded an alliance against the Latin settlers of Outremer and the Third Crusade. 相似文献
6.
Rupert Lewis 《Inter-Asia Cultural Studies》2016,17(1):52-57
The ideas of Bandung had echoes in the anti-colonial and decolonization movement in the Anglophone Caribbean from the 1950s to the 1970s. These echoes were signals of international solidarity that emerged among the political leadership and radicalized publics in Asia, Africa, Latin America and the Caribbean. That sense of solidarity has been replaced by pragmatic business relations in the era of global neo-liberalism and the growing role of China and other ex-colonies as economic powers. There is an urgent need for renewal of mutually beneficial political association among ex-colonial countries. The spectres of racism and racial stereotypes need to be confronted in the building of stronger economic relations. These racial stereotypes arise from the growth of anti-black racism over the past 500 years. Similarly, racial stereotypes of Chinese and other peoples of Asia are rooted in colonial histories. New political relations cannot be based exclusively on trade and economic relations but on an explicit elaboration of ideas that can encourage discussion, debate and the development of institutions. These new political ideas can build on shared principles in an anti-racist direction, which helps to restore human dignity to international relations. 相似文献
7.
Retrospective perceived child-rearing practices reported by three culturally different groups of college students—Latin Americans (n = 164), CubanAmericans (n = 127), and Anglo-Americans (n = 154)—on sixteen parent practices variables were compared using a 2 (sex) × 3 (cultural group) multivariate analysis of covariance with social class as the covariate. Cuban-American mothers were perceived as more similar to Anglo than to Latin mothers, specifically in their use of disciplinary techniques. Cuban-American mothers and fathers were perceived as applying the greatest amount of achievement pressure. Anglo fathers were perceived as using physical punishment significantly more than Cuban and Latin American fathers. Overall the results provide some support for previous findings in the literature but indicate that the results in the literature on child-rearing practices comparing Anglos to Mexicans and Mexican-Americans are not easily generalizable to other Hispanic or Latin American groups. 相似文献
8.
Fernando Rosa 《Inter-Asia Cultural Studies》2013,14(2):214-234
AbstractThis paper attempts to read aspects of language, history, and literariness historically from the perspective of both Brazil and Kerala. It is also an attempt to compare two very distinct places from within a framework centred on the South. Initially, region and nation are discussed, as well as modernity and development, and the issue of thinking South–South connections from an anthropological perspective. Next, the matter of the complex connected histories of Kerala within the Indian Ocean is mentioned, including Portuguese colonial history. The image and influence of Latin America in Kerala is briefly brought up, especially in what concerns literary influence. There follows an extended discussion of issues of literacy and the rise of the novel in Kerala as well as the historical intricacies of the construction of Malayalam as a modern medium. A contrast with the literary construction of modernity in Brazil is made, and the importance of English in Kerala is accordingly highlighted as well as the issue of the coloniality of the Portuguese within Brazil's complex creolized history. An analysis of the pioneering novel of Chandumenon is offered, and a comparison with a novel in Brazil is subsequently sketched. The different historical contexts of nineteenth century Brazil and Kerala are stressed. The close interrelatedness between issues of language, nation, and region is emphasised as well as the internal complexities of modernity in both regions. 相似文献
9.
《Journal of American culture (Malden, Mass. : 2003)》1987,10(4):77-85
William H. Goetzmann and William N. Goetz-mann . The West of the Imagination Clarke Garrett . Spirit Possession and Popular Religion: From the Camisards to the Shakers J. Ronald Oakley . God's Country: America in the Fifties Angus K. Gillespie and Jay Mechling . American Wildlife in Symbol and Story Alan M. Wald . The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s t o the 1980s Frederick F. Siegel . The Roots of Southern Distinctiveness: Tobacco and Society in Danville, Virginia, 1780–1865 Allan Bloom . The Closing of the American Mind: How Higher Education has Failed Democracy and Impoverished the Souls of Today's Students Rob Ruck . Sandlot Seasons: Sport in Black Pittsburgh Dan C. Hazen . Latin American Masses and Minorities: Their Images and Realities Kenneth Lincoln with Al Logan Slagle . The Good Red Road: Passages Into Natiue America Spiro Kostof . America By Design: Companion Volume to the PBS Television Series William J. Baker . Jesse Owens: A n American Life Robert Pattison . The Triumph of Vulgarity: Rock Music in the Mirror of Romanticism 相似文献
10.
LINDA ROSS 《Al-Masaq: Islam & the Medieval Mediterranean》2003,15(2):149-159
Recent historians have suggested that the involvement of the western emperor, Frederick II, in the kingdom of Jerusalem during the 1220s was regarded with concern by the Latin Christian inhabitants of the Holy Land. However, this study seeks to review the evidence pertaining specifically to that decade and to suggest that our understanding of the Franks' image of the emperor at that time has been largely coloured by hostile assessments made by contemporaries after the crusade of 1228–1229. First, Philip of Novara's account of the emperor trying to leave Acre secretly, but being spotted and ldquo;pelted... with tripe and with bits of meat”, has created an enduring impression of Frankish animosity towards Frederick. This has been compounded by patriarch Gerold of Jerusalem's vitriolic condemnation of Frederick made after the conclusion of the Treaty of Jaffa in February 1229. The effect of these attacks has been to skew modern perceptions of Frederick's reception in the Holy Land in 1228. However, an examination of the evidence for relations between the Latin East and the western empire before Frederick's arrival in the Holy Land suggests that such a negative interpretation of the Franks' attitude towards Frederick needs to be dramatically revised. The traditional view of Frederick's marriage to the heiress of the kingdom of Jerusalem, Isabella, is that it was a western initiative foisted on the Latins in the East to encourage the emperor's fulfilment of his crusade vow and that the Frankish barons then had to endure imperial attempts to assert alien rights and privileges in their territories. In other words, he was deeply unwelcome. However, it is plain that a significant body of the Franks strenuously sought to encourage Frederick's active participation in the politics of the Latin East during the 1220s in the interests of the survival of the kingdom of Jerusalem. The Frankish leaders then established a unique relationship with the western emperor. Even during the fraught period of Frederick's stay in the Latin East, a number of the Syrian barons continued to recognise the emperor's authority and supported his rule in the kingdom. 相似文献
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Ann Christys 《Al-Masaq: Islam & the Medieval Mediterranean》2009,21(3):289-299
There are frequent references to Cordoba's cemeteries in Arabic, Latin and Romance sources, and archaeologists have uncovered several of them. This provides some evidence for the social aspects of burial. This paper considers two factors that seem to have determined where a citizen of Cordoba might be buried–the individual's social status and religious affiliation–and evaluates their significance. 相似文献
13.
Darwis Khudori 《Inter-Asia Cultural Studies》2013,14(1):121-133
Abstract This article deals with a commemoration of the 50th anniversary of the Bandung Asian–African Conference 1955. Held in a modest way, in Yogyakarta, Bandung and Bangkok, the commemoration leaves, a durable contribution: the conference book – an anthology of reflections related to this world historical event. Written by 16 socially engaged intellectuals, academics and activists from Africa, Asia, Latin America, Europe, and USA, the book is entitled ‘BANDUNG 2005: Rethinking Solidarity in Global Society. The Challenge of Globalisation for Social and Solidarity Movements.’ The objective of the work is to look for alternatives to the present undesirable World Order and Globalisation. Put in the perspective of social history (of social struggle, social movement, or social change), the Yogyakarta Commemoration of the Bandung Asian–African Conference deserves close attention. The actors involved in the publication and in the meeting, the messages they delivered and the projects they proposed, are too important to be ignored. This article presents an analytical review on the commemoration, especially on the content of the book, completed by a concluding remark on the prospect of the movement. 相似文献
14.
Kevin James Lewis 《Al-Masaq: Islam & the Medieval Mediterranean》2015,27(2):119-152
The widespread use of Arabic in the “crusader” county of Tripoli was an obstacle between the Latin Christian Franks and their indigenous subjects. The concept of diglossia – the co-existence of divergent high and low registers within a single language – is an important but under-appreciated consideration. Arabic's marked diglossia militates against simplistic generalisations that the Franks either did or did not learn Arabic. The Romance-speaking, Latin-writing conquerors of the county of Tripoli failed to learn formal written Arabic to any appreciable degree. They did, however, learn informal spoken Arabic with more success. The Franks recognised the importance and utility of Arabic, so felt obliged to employ intermediaries – usually local Christians – to speak and write on their behalf. Some Arabic vocabulary entered the Frankish lexicon, but the consciously Latinising style of clerical authors often obscured this. Most surviving written sources from the Latin East are misleading at best, and sometimes deliberately so. 相似文献
15.
Julien Loiseau 《Al-Masaq: Islam & the Medieval Mediterranean》2011,23(1):37-52
Latin presence in the Middle East came to an end with the fall of Acre in 690/1291. Among the last prisoners, Roger of Stanegrave, who gave testimony of his captivity in Cairo, was released around 715/1315. Therefore, how can we explain that Egyptian chroniclers kept on telling the life and tribulations of “Frankish captives” (asārā min al-Afranj) in Cairo as late as the last decades of the fourteenth century? This article looks first at the conditions of the Latin prisoners in Mamlūk Cairo and at their forced labour on the building sites of the city. It investigates afterwards the astonishing life and business of their descendants, trading wine and dealing with entertainment and prostitution in the city centre of Cairo, before being confronted with repression by Mamlūk authorities and being scattered over the most disreputable areas of the city. The history of Cairo and its urban fabric gives a unique opportunity to bring to light the life of people still referred to as “Frankish captives”, one century after the end of the crusader wars, and to understand how they finally became indigenous. 相似文献
16.
Paik Wondam 《Inter-Asia Cultural Studies》2016,17(1):148-157
The 60th anniversary of the Bandung Conference adopted the Bandung Message 2015, suggesting Asia and Africa be committed to eradicating poverty, narrowing the gap in living standards, and fostering closer cooperation across the regions. Whilst the historic 1955 Bandung Conference can be understood as a reaction to the Cold War system in the form of an alternative framework for cooperation among nations that resisted the hegemony of economic and military alliances dominated by specific countries, present day Asia witnesses significant attempts to reshuffle the world order; such as the Asia-Pacific system and China's “One Belt One Road” project. Equally, there are also signs of a determination towards openness and to cross boundaries in a spatial sense that may lead to the reshuffling of both institutions and everyday lives. These attempts are aimed at realizing a different Asia and a different world, rather than becoming part of a world order led by a specific country. The “people” of Asia have experienced colonization and forced emigration, drifting around the region while, at the same time, fleeing from one place to another, resulting in numerous interactions with diverse social systems and cultures. In this process they have shaped new spaces, places and social relations within the shifting landscapes of imperialism, the Cold War and globalization. These could be defined as a “historicized Asia” in which various movements, ruptures and hostilities generated by imperialism and the Cold War overlap, but at the same time crystallize the reality of Asia in the era of globalized capitalism. In this context, it is important to explore the way Asia is being constructed within the everyday lives of people as well as from the top; to focus on a different Asia that sits outside modern constructions of ethnicity and nation state, and to locate Asia in the context of its relationship with Africa and Latin America in this historic moment of the 60th anniversary of the Bandung Conference. Therefore, this is the time we may need to question whether or not “Asians in Asia are still alive and well.” 相似文献
17.
Chia-Ling Lynn Ho Chad Whittle Michael H. Eaves 《Journal of Intercultural Communication Research》2020,49(4):301-312
ABSTRACT Extending the existing low- and high-context culture theoretical framework, the current research examined the extent to which globalization has shaped low- and high-context cultures in relation to nonverbal communication. The current study employed an exploratory sequential design mixed research method. The first phase of the study observed cultural convergence evident in people’s nonverbal communication in real life and reported the observations qualitatively. In the second phase of the study, a quantitative content analysis was carried out. The content analysis, namely sentiment analysis, examined the occurrences of people of diverse nationalities expressing their emotions when they provide reviews of airlines on a travel website and empirically test the relevance of low- and high-context theoretical framework in the era of globalization. A total of 85,228 reviews of 592 airlines available on a travel website were downloaded using a web crawler. The qualified records used for analysis included records from the following regions: Africa, Asia, Australia, Latin America, Northwestern Europe, Southern Europe, and United States. An analysis of variance on the number of words people used in writing travel reviews online yielded significant variations among the seven regions. This data also sheds light on cultural convergence. 相似文献
18.
Natasha Hodgson 《Al-Masaq: Islam & the Medieval Mediterranean》2005,17(1):61-85
Historical narratives of the crusades and Latin settlement in the Levant, like other medieval literature, provide slim details about women. In medieval society Latin literary education was dominated by a predominantly male and ecclesiastical hierarchy, which reflected the views of a patriarchal social system and marginalised the public role of women. Crusade narratives in particular have been criticised for their negative attitude towards women, mirroring a lack of ecclesiastical enthusiasm at their involvement in the crusade movement. Histories about crusading and events in the Latin East were often written for, and in some cases by, the lay nobility who took part in crusades and settled in the holy land. These texts were sometimes used as propaganda to encourage nobles to take the cross, and much of the imagery within them had didactic elements. In the case of women, they provided models for behaviour according to social and marital status. A consistently negative portrayal of women was doubtless impossible due to the number of important noblewomen who took the cross, and their value in cementing political alliances between western Europe and the Latin East through marriage. This article contends that it is the complex links between crusade narratives and the nobility, in terms of participation and patronage, audience, subject matter and values – crusade as a “noble” pursuit – which helps to explain the discrepancy between established ecclesiastical views and the portrayal of women in historical narratives about crusading and settlement in the East. In order to establish this idea effectively, several main themes must be addressed, including the role of crusade texts within the context of contemporary noble culture, and crusade narratives as source material for noble values concerning women. To begin, however, it is necessary to provide some background on attitudes towards women and crusade, as well as the concept of nobility and the noblewoman's place in medieval society. 相似文献
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Robert R Clark 《Int J Intercult Relat》1982,6(1):5-15
The institutions of traditional healing, as practiced in Black Africa, and psychotherapy, as practiced in Western culture, are compared in terms of their relative positions within the broader health care systems of the respective cultures, and in terms of their therapeutic techniques. Data is based on personal work experience in East Africa 10 years ago and on eight recent interviews with mental health professionals and healers in West Africa. (The author is an American-trained clinical psychologist.) It is concluded that these two institutions carry on the same function in their respective cultures, but differ in format according to the different dominant family configurations of the two cultures. 相似文献