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1.
ABSTRACT

This article critically engages with a contemporary play, Aur Kitne Tukde, staged in the Hindi language in various cities and towns in India and Pakistan, about gendered violence during Partition. It unsettles the master narrative of ‘honour’, ‘martyrdom’, ‘choice’ and women's ‘agency’ on Partition. The article also highlights the significance of the play in breaking the silences around Partition in the theatre, which, as compared with other cultural and literary mediums, reaches out to a larger section of people in unique ways. It underlines how the whole production of the play was a process of traversing and sharing the journey and trauma of Partition not only for the actors but also for the audiences. The article also tries to problematize the whole question of violence and its representation.  相似文献   

2.
This essay attempts to map out the global networking of counter‐feit production and consumption by considering the historical and economic complications of fake superlogograms in Taiwan, Hong Kong and Mainland China as a point of departure. It traces not only the ‘capital logic’ of the counter‐feiting industry, which duplicates the international division of labour, but also its ‘cultural logic’, which creates the Euro‐American superlogograms under the spell of Western imperialist ideology. The essay is divided into three main parts to foreground the ‘glocal’ circulation of fake superlogos. The first part considers the famous French Louis Vuitton as a case study to explore the economic, historic and cultural formation of the logomania in East Asia piloted by Japan in the 1980s. The second part discusses the double cultural reproduction of fake logos in Taiwan as both an imitation of Japan and an imitation of Japanese imitation of Europe. The third part seeks to theorize the fake under the context of Asian consumption of the superlogo and to foreground further the historical change of how the ‘fake’ becomes ubiquitous, how the ‘fake’ could be produced out of no originals, and how the ‘fake’ turns out to be perfectly indistinguishable and doubly authentic, which could rewrite the whole theory of mimesis. A new theorization of ‘fake dissemination’ is attempted in this essay to map out the co‐dependent ongoing (de)construction between ‘fake globalization’ and ‘globalization.’ What we mean by ‘fake’ here is no longer the mere difference between real/fake; the ‘fake’ in ‘fake globalization’ means ‘counter‐feiting’ as well as ‘appropriating’. (In Chinese, ‘Jia’ means both ‘fake’ and ‘by a particular means’.) That is, counter‐feit products appropriate the power of globalization to disseminate themselves. ‘Fake globalization’ is the ‘dark flow’ within globalization; it counter‐feits and appropriates globalization, repetitively reduplicating and deconstructing it. ‘Fake globalization’ and ‘globalization’ are not a pair in binary opposition. ‘Fake globalization’ is the ‘subversion’ of global capitalism; it is subject to global superlogo fashion consciousness and simultaneously resistant to the manipulation of ‘glogocentrism’. This subversive fake globalization is different from the traditional anti‐globalization movement, which tends to highlight the protection of international worker's rights, anti‐monopoly and anti‐sweatshops, for the latter focuses chiefly on the ‘oppositional’ stance while the former stresses more the ‘reverse’ side of it. Fake globalization helps to turn globalization itself inside out and outside in. Fake globalization is not an external attack on globalization from without, but an internal exposure of how the historical and psychic formulations of the logics of global capitalism are subject to the cultural imagination under (western) imperialist ideology, and how they are influenced by the political‐economic deployment of international divisions of labour. What fake dissemination does is to expose from within the possibility and impossibility of ‘glogocentrism.’  相似文献   

3.
I offer a way of conceptualizing and researching acculturation psychology and thereby hope to offer a tentative course to take us beyond the critiques addressed in this issue. First, I propose an alternative characterization of acculturation psychology by addressing what changes in acculturation. This proposal is anchored in [Bruner, J. (1990). Acts of Meaning. Cambridge: Harvard University Press] notion of intentional states (e.g. psychological experiences described by terms like ‘identity,’ ‘anger,’ ‘faithfulness,’ and so on) that illustrates how culture and psychology are deeply interdependent. In the dynamic cultural changes that occur in instances of acculturation, intentional states themselves change. Second, I address why such changes ‘matter’ to people by exploring the embodied experience pertaining to intentional states—thereby extending the notion beyond Bruner's use of it. This extension is made by drawing on the phenomenology of M. Bakhtin who proposes how culture shapes our own personally embodied experience of intentional states. Change in the sociocultural context thereby involves changes on a personal experiential plane and, as such, experientially ‘matters’ to people. Over the course of this proposal, I provide six recommendations for the praxis of acculturation psychology. Because the general praxis in acculturation psychology, as it currently stands, makes it difficult to implement these recommendations, I highlight an example of a research study that follows the recommendations contained herein.  相似文献   

4.
ABSTRACT

The article explores the nature of popular fears during the early years of the People's Republic of China by examining two types of rumour: those of a ‘secular’ type that told of China's defeat in the Korean War, a third world war or an imminent nuclear attack; and those of a ‘supernatural’ type that told of demons out to snatch vital organs or the end of the world. These rumours testified both to the resilience of ancient cosmological beliefs and values and to their capacity to fuse with elements of ‘modern’ politics. The article asks what they tell us about the relationship of the party-state to the populace.  相似文献   

5.
ABSTRACT

The protests of ‘1968’ are a powerful symbol of generational belonging and central to Germany's collective memory. The so-called ‘68ers’ have been transformed into a mythical yardstick of what constitutes a generation. Yet few people thought of themselves in this way in the late 1960s: the idea of the ‘68er’ only emerged from complex and often retrospective processes of generational building, which this article investigates. It is shown that such age-related affinities were not confined to members of the West German Left. Two alternative generational narratives that emerged out of the late 1960s are examined in this piece: those of the West German moderate right-wing ‘counter-generation’ and of the ‘East German 68ers’. The antagonistic character of the West German events and the subsequent public projection of left-wing activists as a ‘generation’ mobilized their political contemporaries and led to a growing desire to collectivize their experiences in their turn. East Germany's ‘1968’, on the other hand, may have been far less iconic than the West German revolt, but former East German activists have also given their memories generational form, particularly since the 1990s. This article addresses these manifold processes of generation building to show that they have much to reveal about how activists—and those who observed them—made sense of the events of 1968 and about how different groups mobilized the idea of a generational experience politically to powerful effect in the years that followed. We are not dealing with a single and monolithic generation of 1968, but with more diverse communities of German ‘68ers’.  相似文献   

6.
Abstract

This paper will describe the insights we gained from the political, organizational or theoretical questions that were raised within Korea’s history of movements after the Kwangju Uprising in 1980. I will begin with the gains from the so‐called ‘debate on Social Formation’ in the 1980s and briefly introduce the fundamental questions on ‘modernity’ and some scholarships on the related issues through the dilemma and paradoxes Marxism was faced with after the collapse of socialism in 1990 and 1991. This paper will discuss the problems that members of the intellectual commune, Research Machine ‘Suyu+Trans’, dealt with in an attempt to practice new ways of life regarding the points at which Marxism and modernity were intertwined. I will then present the questions and concepts of Commune‐ism that replaced Communism, along with the theoretical resources that are called in to deal with them; and through this, a project that could reconfigure Marxism.  相似文献   

7.
ABSTRACT

The present article uses Nell Dunn's Up the Junction (1963) to explore class, gender and the city in the 1960s. It focuses on three elements: the book's representation of post-war, urban working-class identity; the place of gender and sexuality within that representation; and, finally, Nell Dunn's own position as a middle-class observer. It argues for the continuing relevance and dynamism of class as a social referent in post-war, ‘affluent’ Britain. The article also explores the meaning of ‘slumming’ in the context of the mid-twentiethcentury city, against the background of ‘affluence’ and the emergence of the ‘permissive society’. What becomes particularly apparent in both contexts is the importance of femininity and female sexuality in the representation of mid-twentieth-century London, whether in terms of the portrayal of working-class women or the position of the middle-class author.  相似文献   

8.
Abstract

The ‘Wild Lily’ student sit‐in in March 1990 was often praised in the later political transformation process as a crucial moment when the ‘pure and innocent’ students facilitated democratization in Taiwan. From the perspective of a participant in the protest, the author argues that the sit‐in was actually a failure of the ‘popular democratic’ wing of Taiwan's student movement in the 1980s, which championed a more radical vision of democracy. The idea of ‘popular democracy’ was an anti‐elitist ideology arising from critiques on the elite‐led political reform movement. However, due to its historical constraint, practices along this line were unable to alter the bourgeois democratic character of 1980s' democratization process in Taiwan.  相似文献   

9.
Abstract

(Transnationalized) popular culture and (global) social movement are often seen as unrelated, if not mutually exclusive. Popular culture is entertaining, consensual but trivial; social movement is serious, idealized and oppositional. Yet the WTO Ministerial Conference, held in Hong Kong in December 2005, saw the Korean protesters' adoption of the theme‐song of a popular Korean television drama, Daejanggeum, as their protest strategy. The Korean protesters had been framed by mainstream Hong Kong media as ‘violent rioters’, but the inclusion of the drama elements helped the protesters advance their cause by gaining instant rapport with the local Hong Kong news media and public/fans (of Korean wave). The impact of celebrity involvement in the WTO was also about an immediate transferal of fan affect, from celebrities to the movement, and to the Korean protesters. This ‘affect mobilization’, becomes important as movement capital, as the effective manipulation of emotions is a key to ‘getting the message across’ as movement strategies. The case of WTO Hong Kong reveals the possibility of a symbiotic relationship between transnational popular culture and globalized social movements. The ‘use’ of (Korean) popular cultural products enriches and complicates the affect subjectivities within the social movement, and arranges fan affect into multiple layers of emotion hierarchies/spheres. It remains to be seen, however, if this would set a precedence to protesters in future WTO rounds as they are keen to mobilize their causes in different locales. More research is needed, too, to demonstrate if the success of the Korean wave fosters the emergence of a transnational Asian ‘public’ or civil society. Yet, for now, the success of Korean protesters in the mobilization of Hong Kong public's affect epitomizes the hegemonic flow, or soft power, of Korean TV dramas in the Asian popular.  相似文献   

10.
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11.
This paper critically examines the nineteenth- and early twentieth-century revival of chivalry in Britain, with a particular emphasis on chivalry at sea. It gives a history to the so-called ‘eternal law of the sea’, the chivalric code of ‘women and children first’ during shipwrecks. For most of the nineteenth century, chivalry at sea had been organized around national identity, as well as class and race divisions between men. For Edwardians, the new political claims of women encouraged a new shipwreck narrative, one in which all men, and not merely ruling class or white men, would put women first. The 1912 Titanic disaster can be situated at a historical juncture, a point of choice between chivalry as dividing men, or as distinguishing all men from women. I conclude that it is not appropriate to see the First World War as an abrupt curtailment of an otherwise flourishing chivalric code; chivalry was malleable, vulnerable and open to interpretation before the war, and was still in play after it, though with a new set of emphases that spoke to the concerns of interwar political argument. This paper, then, gives no simple narrative of the ‘rise and fall’ of chivalry, but suggests its continuing salience in interwar Britain, within a changing set of meanings attached to crises at sea.  相似文献   

12.
As a first-year teacher, out of field, European-American, and female, I expected I would have some growing pains teaching a class of African American boys with emotional and behavior disorders. I was unprepared for exactly how much growing and pain would actually be involved. Instinctively, I reached out to the paraprofessional with whom I was working, Mrs. Watkins (pseudonym), and to my surprise I was cleverly deflected with enthusiastic assurances of how I was the teacher and it was my classroom. It was clearly logical to me that, since she was African-American, had worked with African-American boys with emotional and behavioral disorders in the past, and was partnered with me for the year, she would openly work with me to make the classroom the best it could be for all involved. It seemed reasonable to me that I would look to her for guidance. She declined.

After two months, I was barely making it through each day. It was obvious the classroom needed serious changes, but I did not know where to begin. Our interactions were polite, but brief. Our work was always done, but separately. After two months of attempting to solicit her input and begin a reflective conversation about the happenings of our classroom, the most I would get is a shaking of her head or “They're playing you.” When I would ask her to explain how they were “playing me,” she would just shake her head. One day I confronted her unwillingness to engage in a conversation with me. She simply stated, “You're the teacher.” We stopped speaking unless absolutely necessary. (Cicetti-Turro, Personal Correspondence, 2001)  相似文献   

13.
ABSTRACT

Influenced by interdisciplinary studies and the ‘spatial turn’ in social history, this article explores the relationship between space and the construction of gender identity amongst the poor to middling sorts of seventeenth-century Norwich. To this end I have considered gendered interaction in different ‘types' of space: domestic, private space, ‘borderline’ space – such as the alehouse or threshold – and, finally, the public space of streets and markets. Each section explores the relevance of recent spatial historiography in the Norwich context, and evaluates whether men and women inhabited different ‘worlds' in the city, not only in terms of their physical movement or access to certain places but also, more importantly, in terms of how their presence was perceived, and thus their identity shaped by others. The empirical basis is primarily defamation depositions of the Norwich Diocese Court, largely used by the middling sorts, contextualized where appropriate with secular court records.  相似文献   

14.
ABSTRACT

Lord Palmerston died on 18 October 1865, still prime minister at the age of eighty. He was given a state funeral in Westminster Abbey on 27 October. By that time his stepson-in-law, Lord Shaftesbury, had begun spreading the word to a half-believing, half-unpersuaded public that Palmerston had died ‘the good [evangelical] death’, confessing in his last moments not only his sins but his belief in a life to come for all penitent believers in Christ's atoning sacrifice. This article reviews the surviving evidence of witnesses at Palmerston's deathbed and attempts to reconstruct the meaning(s) which Palmerston and his attendants (both family and medical) placed on the rituals in which they participated during the final days of Palmerston's life. A particular effort is made to provide a plausible cultural and intellectual context to Palmerston's participation in these rituals. Palmerston, it will be argued, was a ‘religious believer’ but in a very different sense from that wished on him by the younger generation who stage-managed the event.  相似文献   

15.
Contemporary Japanese society has seen the emergence of aesthetically conscious young men who employ ‘feminine’ aesthetics and strategies as ways of exploring and practising new masculine identities. In this paper, I explore the significance of this emerging trend of male beauty by observing and analysing the expressions, strategies and intentions of those young men who have taken to aesthetically representing themselves in these ways. This cultural trend is often described as the ‘feminization of masculinity,’ echoing the gendered articulation of rising mass culture in terms of the ‘feminization of culture,’ which acknowledges aspects of the commercialization of masculine bodies in Japan of the 1990s onward. While this view successfully links important issues, such as femininity, beauty, and the gendered representation of the self in a broader context of capitalist culture, it does not sufficiently convey a sense of agency in the young men's lively practices of exploring and expressing new masculine values and ideals. Rather than viewing ‘feminization’ simply as a sign of commodification, I argue that these young men strategically distance themselves from conventional masculinity by artificially standing in the position of the ‘feminine’, where they can more freely engage in the creation of alternative gender identities. From this point of view, the use of the phrase ‘feminization of masculinity’ often implies a fear and anxiety on the part of patriarchy over the boundary‐crossing practice that seriously challenges the stability of gendered cultural hegemony. Moreover, such anxiety driven reactions easily merge with nationalist inclination, as those threatened tend to seek the consolidation of patriarchal/hegemonic order by eliminating ambiguities and indeterminacy in cultural/national discourse. I conclude that the cultural hegemony of contemporary Japan could better sustain itself by incorporating non‐hegemonic gender identities, which would allow it maintain an open space for critical imagination and effectively diffuse an obsessive and ultimately self‐destructive desire for transparency/identity.  相似文献   

16.
ABSTRACT

This article examines various reactions to new forms of dance music and dance in Britain during the 1920s. It shows how these new cultural forms were part of broader social and economic changes, and notes how they are seen to represent a considerable break with previous cultural forms. In particular, such changes have been seen as symbolic of the widespread ‘Americanization’ of British culture. This article questions the degree to which this was true. It thus examines attempts by ‘professionals' to fashion ‘British’ versions of both dance music and social dances. In addition, it examines how audiences resisted and exacerbated these developments.  相似文献   

17.
ABSTRACT

This article reveals the role of volunteers in the British government’s campaign to increase recycling during the Second World War. It uses their experience to deconstuct the idea of a 'people's war', showing how this concept was invoked in several different ways. The article demonstrates that voluntary recycling schemes were led from the bottom-up, shifted the balance of power between private citizens and local authorities, and highlighted difference based on age, socio-economic status, gender, and geographical location. It concludes that official appeals may have invoked the ‘people’s war’, but the way that these messages were received was of most importance.  相似文献   

18.
ABSTRACT

In a recent article, Alistair Mutch suggests that twin concepts – ‘control’ and ‘interpretation’ – explain the evolution of the public house over a century of dramatic changes between 1850 and 1950. This article argues that these concepts are confusing, ambiguous and misleading. It was not regulatory pressures, the temperance movement, local politicians, pressure groups or magistrates that most shaped the history of drinking premises, but developments outside the brewing industry, most notably Progressivism. Emerging in the late nineteenth century, Progressives set out to reform drinkers and drink premises, first in the trust house movement, and then in the Liquor Traffic Central Control Board during the First World War. Appropriating their ideas and philosophy immediately following the war, England's foremost brewers launched the public house improvement movement, the most far-reaching attempt to transform the nature of public drinking in the twentieth century.  相似文献   

19.
Crime fiction was, in its ‘Golden Age’ form, a new product of the interwar middlebrow. It was a particular and very popular way in which conservative-modern problematics about the domestic and about human emotional relationships but also about criminality and the law were talked through. This article examines the novels of Margery Allingham as an exemplar of this genre with reference to her own professional and gender identity as well as the broader cultural context. Crime fiction was one of several kinds of crime (particularly murder) stories, both fictional and ‘real life’, which circulated between the official discourses of the law and middle-class culture. This discussion explores Allingham's treatment of masculinities and of sexuality. It argues that narrative techniques that used the Gothic problematized the interrelationships of morality, modernity and history, and also inflected the pleasures of leisure reading with wider ‘middlebrow’ concerns about the gendered status of the modern citizen and more diffuse cultures of punishment and social responsibility.  相似文献   

20.
Abstract

In this article, I would like to focus on an analysis of internal logic of the ‘Haruki phenomenon’ as a symptom in current East Asian public culture. In particular, I will discuss how Haruki searches for the healing method for the ‘60s complex’ among Japan’s ‘Sixties’ Kids,’ including Haruki himself, through an analysis of his novels Norwegian Wood (2000[1987]) and Kafka on the Shore (2005[2002]). In the process of analysis, we can witness that Haruki abandoned his task of ‘reconciliation with the 1960s’ through faith, rather than facing it directly, and fiznally stripped the 1960s of historicity and reality. He regarded the ‘reconciliation with the 1960s’ as something beyond an individual’s ability. Transforming the 1960s from a history of postwar Japan into an object of abstract and universal nostalgia, which is closed to the present, Haruki effectively met the latent desire of the East Asian people, who were experiencing the dissolution of their ideologies, at the right time. This is the essence of the Haruki phenomenon that emerged in East Asia over the last decade. I use the phrase ‘nostalgia that lost its nationality’ to describe the uncanny cultural phenomenon of East Asian readers longing for the 1960s pictured in Haruki’s novels as if this were their own past, despite their very different national memories. Nostalgia, a cultural symptom of the postmodern society, where remembering the nation’s past totally is impossible, is a blank imitation deprived of its original source. In short, the substance of the Haruki phenomenon is nostalgia that developed from a desire to forget the traumatic memories of the national histories in individual East Asian countries.  相似文献   

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