Perspectives on Chinese Studies
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外国人学汉语热潮的英语作文The Surging Trend of Foreign Language Learners Embracing the Chinese LanguageIn an increasingly globalized world, the ability to communicate across linguistic boundaries has become a highly sought-after skill. Among the various languages that have gained traction on the international stage, the Chinese language has witnessed a remarkable surge in popularity among foreign language learners. This phenomenon can be attributed to a multitude of factors, ranging from China's burgeoning economic influence to the inherent cultural richness and complexity of the language itself.One of the primary drivers behind the growing interest in learning Chinese is the rapid economic rise of China. As the world's second-largest economy, China's increasing global footprint has made proficiency in the Chinese language a valuable asset for individuals and businesses alike. With China's expanding trade and investment opportunities, the demand for professionals who can navigate the linguistic and cultural nuances of the Chinese market hasskyrocketed. Multinational corporations and international organizations are actively seeking employees with Chinese language skills, recognizing the competitive edge they provide in navigating the Chinese business landscape.Furthermore, the cultural allure of China has played a significant role in attracting foreign language learners. The rich tapestry of Chinese history, philosophy, and the arts has long captivated the global imagination. From the ancient traditions of Confucianism and Taoism to the breathtaking beauty of Chinese calligraphy and cuisine, the depth and diversity of Chinese culture have sparked a genuine fascination among people worldwide. By learning the Chinese language, individuals can delve deeper into this captivating cultural heritage, unlocking a new world of understanding and appreciation.The complexity and uniqueness of the Chinese language itself have also contributed to its growing popularity. Unlike many Indo-European languages, Chinese is a tonal language with a writing system based on logographic characters, rather than an alphabetic script. This distinctive linguistic structure poses a unique challenge for language learners, fueling a sense of accomplishment and intellectual stimulation. The process of mastering the Chinese language, with its intricate characters and nuanced tonal variations, can be both arduous and rewarding, captivating the minds of those seeking a linguistic adventure.The educational landscape has also played a pivotal role in the surge of foreign language learners embracing the Chinese language. Institutions around the world have recognized the importance of Chinese language proficiency and have responded by expanding their course offerings and exchange programs. Universities, colleges, and language schools have increasingly incorporated Chinese language instruction into their curriculum, catering to the growing demand from students seeking to acquire this valuable skill. Furthermore, the establishment of Confucius Institutes, which are non-profit public institutions affiliated with the Chinese government, has facilitated the dissemination of Chinese language and cultural education globally.The benefits of learning the Chinese language extend beyond academic and professional spheres. Mastering the Chinese language can also bring personal enrichment and cross-cultural understanding. By engaging with the language, learners gain insights into the unique perspectives and worldviews embedded within the Chinese culture. This cultural exchange can foster greater empathy, tolerance, and appreciation for diversity, ultimately contributing to a more interconnected and harmonious global community.Moreover, the cognitive benefits of learning a complex language like Chinese have been well-documented. Studies have shown that theprocess of acquiring and utilizing a tonal language like Chinese can enhance cognitive flexibility, problem-solving skills, and even memory function. As the brain navigates the intricate structures and patterns of the Chinese language, it develops new neural pathways and strengthens cognitive abilities that can be applied to various aspects of life.The surge in foreign language learners embracing the Chinese language is a testament to the language's growing global significance and the allure of its rich cultural heritage. As China's influence continues to expand, the demand for Chinese language proficiency will only continue to rise, with individuals and organizations worldwide recognizing the immense value it holds. Whether driven by economic opportunities, cultural fascination, or a thirst for intellectual challenge, the flourishing interest in learning Chinese reflects a broader trend of global interconnectedness and the desire to bridge linguistic and cultural divides.。
生态翻译学视角下汉语热词新语的英语解读1. 引言1.1 研究背景The background of research on eco-translation studies of Chinese hot terms and new words is multifaceted. With the increasing globalization and cultural exchange, the translation of Chinese hot terms and new words is becoming more important. These terms often carry rich cultural connotations and can pose challenges for traditional translation methods.1.2 研究意义Furthermore, studying Chinese hotwords through the lens of ecotranslation can contribute to the enrichment of cross-cultural communication and the promotion of environmental awareness on a global scale. As language plays a crucial role in shaping our perception of the world, analyzing how ecological concepts are translated and communicated in different linguistic contexts can help us bridge the gap between cultural perspectives and foster a more inclusive dialogue on environmental issues.2. 正文2.1 生态翻译学概念解析Ecological translation studies, as a relatively new discipline, have attracted increasing attention in recent years. This concept, rooted in the broader field of translation studies, focuses on the interactions between language, culture, and the environment.2.2 汉语热词新语的特点The characteristics of Chinese hot word new words include:1. Innovation: Chinese hot word new words are often created to describe emerging trends, technologies, or cultural phenomena. They represent the constant evolution of the Chinese language to keep up with the changing world.2.3 生态翻译学视角下汉语热词新语的研究现状The current research status of Chinese hot words and new expressions from the perspective of ecological translation studies is still in the exploratory stage. Researchers have begun to pay attention to the linguistic and cultural implications of these emerging terms in the context of ecological translation. They are investigating how these terms reflect changes in society and the environment, and how they are being translated and adapted in different cultural settings.2.4 生态翻译学对汉语热词新语的影响The impact of eco-translation studies on Chinese hot words and new expressions is significant. Eco-translation studies emphasize the importance of understanding the cultural and environmental context in which language is used, which can lead to a more accurate and nuanced translation of Chinese hot words and new expressions.2.5 生态翻译学视角下的汉语热词新语研究方法Research Methods for the Study of Chinese Hot Word Neologisms from the Perspective of Ecological Translation StudiesWhen it comes to studying Chinese hot word neologisms from the perspective of ecological translation studies, it is important to utilize research methods that are not only effective but also sensitive to the interconnectedness between language, culture, and the environment. Here are some key methods that researchers can employ in their studies:3. 结论3.1 生态翻译学为汉语热词新语研究提供新思路One of the key contributions of ecological translation studies to the study of Chinese hot words and neologisms is its emphasis on the interconnectedness of language and theenvironment. By highlighting the ways in which language can both reflect and impact our understanding of ecological issues, this approach provides a more holistic understanding of the role that language plays in shaping our relationship with the natural world.3.2 展望未来研究方向In conclusion, the future research direction in the field of eco-translation studies regarding Chinese hot word neologisms is promising. Moving forward, researchers can delve deeper into the ecological implications of these neologisms and their impact on language evolution and environmental awareness.。
推荐英国朋友去学汉语的理由英语作文全文共3篇示例,供读者参考篇1Title: Reasons to Recommend Chinese Language Learning to Friends in the UKIntroduction:Learning a new language is a valuable skill that can open doors to new opportunities and broaden one's horizons. For friends in the UK, I highly recommend learning the Chinese language, also known as Mandarin, for a variety of reasons. In this article, I will explore the benefits of learning Chinese and why it is a worthwhile endeavor for individuals in the UK.Reasons to Learn Chinese:1. Cultural Understanding:One of the main reasons to learn Chinese is to gain a deeper understanding of Chinese culture. China is a country with a rich history, diverse traditions, and a vibrant artistic heritage. By learning Chinese, individuals can explore the customs, beliefs, and values that shape Chinese society. This cultural knowledgecan foster greater appreciation and respect for the Chinese people and their way of life.2. Global Opportunities:In today's globalized world, knowing Chinese can open up exciting opportunities for individuals in the UK. China is a major player in the global economy, and proficiency in Chinese can be a valuable asset in the business world. Many multinational companies are seeking employees who can speak Chinese to facilitate communication and collaboration with Chinese partners and clients. By learning Chinese, individuals can enhance their career prospects and expand their professional network.3. Travel and Tourism:For friends in the UK who enjoy traveling, learning Chinese can enhance their experiences in China and otherChinese-speaking regions. Being able to communicate in Chinese can make it easier to navigate local transportation, order food at restaurants, and interact with locals. Whether exploring historical sites in Beijing, shopping in Shanghai, or hiking in the countryside, knowing Chinese can enrich the travel experience and create meaningful connections with people along the way.4. Personal Growth:Learning Chinese is a rewarding challenge that can stimulate intellectual growth and personal development. Mastering a new language requires persistence, dedication, and an open mind. By studying Chinese, individuals can enhance their cognitive skills, improve their memory, and boost their confidence. Learning Chinese can also foster a spirit of curiosity and a sense of accomplishment as individuals reach new milestones in their language proficiency.5. Cross-Cultural Communication:Learning Chinese can promote cross-cultural communication and foster connections between people from different backgrounds. As the world becomes increasingly interconnected, the ability to communicate across linguistic and cultural barriers is more important than ever. By learning Chinese, individuals in the UK can engage with Chinese speakers in meaningful conversations, build relationships based on mutual understanding, and bridge cultural divides through shared language.Conclusion:In conclusion, I highly recommend learning Chinese to friends in the UK for a variety of compelling reasons. From gaining cultural understanding and global opportunities to enhancing travel experiences and personal growth, studying Chinese can enrich the lives of individuals in countless ways. By taking up the challenge of learning Chinese, friends in the UK can embark on a rewarding journey of discovery, connection, and personal transformation. So why wait? Start learning Chinese today and unlock a world of possibilities!篇2Why should British friends learn Chinese?With the increasing globalization of the world, learning a second language has become more important than ever. In this context, Chinese, as one of the most widely spoken languages in the world, has attracted the attention of many British people. Here are some compelling reasons why British friends should consider learning Chinese:1. Economic opportunities: China is the second largest economy in the world, and its market offers numerous business opportunities for British companies. By learning Chinese, Britishfriends can enhance their communication skills and increase their chances of success in the Chinese market.2. Cultural understanding: Chinese culture is rich and diverse, with a long history and unique traditions. By learning Chinese, British friends can gain a deeper understanding of Chinese culture and build stronger relationships with Chinese people.3. Academic opportunities: China is home to many top universities and research institutions, offering a wide range of academic opportunities for British students. By learning Chinese, British friends can pursue further studies in China and broaden their academic horizons.4. Travel experiences: China is a vast and diverse country with stunning natural landscapes, ancient monuments, and vibrant cities. By learning Chinese, British friends can travel more confidently in China and experience its unique culture and traditions.5. Personal development: Learning a new language is not only intellectually stimulating but also a great way to challenge oneself and improve cognitive skills. By learning Chinese, British friends can enhance their language skills and broaden their horizons.In conclusion, learning Chinese can open up a world of opportunities for British friends, whether in terms of business, culture, academic pursuits, travel experiences, or personal development. Therefore, it is highly recommended for British friends to consider learning Chinese and take advantage of the many benefits that it can bring.篇3Why Recommend British Friends to Learn ChineseIn today's interconnected world, the ability to speak multiple languages has become an invaluable skill. Learning a new language not only opens up new opportunities for communication and understanding, but also enables individuals to broaden their perspectives and engage with diverse cultures. With this in mind, I highly recommend my British friends to consider learning Chinese, one of the most widely spoken languages in the world.First and foremost, learning Chinese can provide my British friends with a competitive edge in the global job market. As China continues to rise as a major economic power, there is a growing demand for individuals who can speak both English and Chinese. By acquiring proficiency in Chinese, my British friendscan enhance their career prospects and stand out from other job applicants. In fact, many multinational companies are actively seeking employees who are fluent in both languages to facilitate business dealings and communication with Chinese partners.In addition, learning Chinese can offer my British friends a unique insight into one of the world's oldest and richest cultures. The Chinese language is deeply intertwined with Chinese history, traditions, and customs, and by studying Chinese, my friends can gain a deeper appreciation for Chinese art, literature, philosophy, and cuisine. Moreover, learning Chinese can open up new avenues for travel and exploration, as my friends can communicate with locals, navigate their way through Chinese cities, and immerse themselves in the vibrant tapestry of Chinese society.Furthermore, learning Chinese can foster cross-cultural understanding and promote global harmony. By studying Chinese, my British friends can bridge the gap between East and West, break down cultural barriers, and forge meaningful connections with Chinese people. In today's increasingly diverse and interconnected world, the ability to speak multiple languages is essential for building mutual respect, empathy, and cooperation across borders. By learning Chinese, my Britishfriends can contribute to a more inclusive and harmonious global community.Overall, I firmly believe that learning Chinese can be a rewarding and enriching experience for my British friends. Not only can it enhance their career prospects and cultural knowledge, but it can also promote cross-cultural understanding and global harmony. As an advocate for language learning and cultural exchange, I wholeheartedly recommend my British friends to embark on the exciting journey of studying Chinese. By mastering the language of one-fifth of the world's population, they can truly expand their horizons and embrace the richness of Chinese culture and heritage.。
剑桥雅思13 test 3 小作文Title: The Impact of Technology on EducationIntroduction:Technology has become an integral part of our daily lives, revolutionizing the way we communicate, work, and learn. In the field of education, the impact of technology has been profound, with both positive and negative implications. This essay aims to explore the historical background, different perspectives, case studies, benefits, drawbacks, and future implications of technology in education.Historical Background and Development:The use of technology in education dates back to the 20th century when educational radio and television programs were introduced. However, the real transformation began with the advent of personal computers in the 1980s, followed by the internet in the 1990s. These technological advancements paved the way for e-learning, online courses, and digital resources, fundamentally changing the way students access information and learn.Different Perspectives and Opinions:There are diverse perspectives on the impact of technology in education. Proponents argue that technology enhances student engagement, provides access to a wide range of resources, and prepares students for the digital world. On the other hand, critics express concerns about the over-reliance on technology, potential distractions, and the digital divide, where students from low-income households may not have equal access to technology.Case Studies and Examples:A notable case study is the use of interactive whiteboards in classrooms. Research has shown that these boards can increase student participation and motivation. Additionally, the Khan Academy, a non-profit educational organization, has successfully utilized technology to provide free, world-class education toanyone, anywhere. These examples illustrate the potential of technology to positively impact education.Critical Evaluation:While technology offers numerous benefits, such as personalized learning and access to global information, it also has drawbacks. One major concern is the potential for decreased face-to-face interaction and social skills among students. Moreover, the reliance on technology may lead to plagiarism and a lack of critical thinking skills. It is essential to critically evaluate the balance between technology and traditional teaching methods.Future Implications and Recommendations:Looking ahead, the future implications of technology in education are vast. It is crucial to strike a balance between technology and traditional teaching methods, ensuring that students develop critical thinking skills and digital literacy. Additionally, policymakers should address the digital divide by providing equal access to technology for all students. Educators should continue to adapt and integrate technology in meaningful ways to enhance the learning experience.Conclusion:In conclusion, the impact of technology on education is multifaceted, withboth positive and negative implications. It is essential to recognize thehistorical background, different perspectives, case studies, benefits, drawbacks, and future implications to make informed decisions about the integration of technology in education. By critically evaluating the role of technology, we can harness its potential to create a more inclusive and effective learning environment for all students.。
英语周报2023-2024征稿作文全文共3篇示例,供读者参考篇1English Weekly 2023-2024 Call for SubmissionsDear writers and contributors,We are pleased to announce the call for submissions for the upcoming issues of the English Weekly for the year 2023-2024. We invite all writers, journalists, educators, and enthusiasts of the English language to submit their original works for publication in our esteemed publication.The English Weekly aims to provide a platform for innovative and thought-provoking content that explores a wide range of topics related to language, culture, education, and society. We welcome a variety of formats, including essays, articles, interviews, reviews, creative writing, and more.Submissions should be written in English and should be of high quality in terms of content, structure, and language. We value creativity, originality, and diversity in perspectives, and we encourage contributors to explore new ideas and engage in meaningful conversations through their work.As we strive to uphold the highest standards of journalistic ethics and integrity, we ask all contributors to ensure that their submissions are well-researched, factually accurate, and free from plagiarism or any form of misconduct.In addition, we encourage submissions that reflect the global nature of the English language and that celebrate the rich diversity of cultures and voices that contribute to its evolution and growth.Please submit your works to us by [deadline], along with a brief bio and contact information. We look forward to reading your submissions and to featuring your work in our upcoming issues of the English Weekly.Thank you for your interest and support.Sincerely,The Editorial TeamEnglish Weekly 2023-2024篇2English Weekly 2023-2024 Call for SubmissionsDear writers and contributors,We are pleased to announce that the English Weekly is now accepting submissions for the 2023-2024 edition. If you have a passion for writing and a love for the English language, we invite you to share your work with us.We are seeking a wide range of submissions, including essays, short stories, poetry, interviews, book reviews, and more. Whether you are an established writer or a newcomer to the literary scene, we welcome all voices and perspectives.For this edition, we are particularly interested in pieces that explore the theme of "transformation." This theme can be interpreted in many ways – physical, emotional, societal, or even spiritual. We encourage you to think creatively and push the boundaries of traditional storytelling.Submissions should be between 500-2000 words and must be written in English. Please ensure that your work is original and has not been previously published elsewhere. All submissions will be reviewed by our editorial team, and selected pieces will be featured in the English Weekly.Please send your submissions to [email protected] by the deadline of November 30, 2023. In your email, include your name, contact information, and a brief bio. We look forward to reading your work and sharing it with our readers.Thank you for your interest in the English Weekly. We can't wait to see the amazing stories and ideas that you will bring to life.Warm regards,The English Weekly Editorial Team篇3English Weekly 2023-2024 Call for ContributionsIn the ever-evolving world of English language and literature, the importance of staying updated and connected with the latest trends and developments cannot be overstated. As we prepare for the upcoming cycle of the English Weekly 2023-2024, we are calling for contributions from scholars, educators, students, and enthusiasts of the English language to showcase their work and ideas in the realm of English studies.The theme for this cycle is "Embracing Diversity in English Language and Literature". In an increasingly globalized world, the English language and its literature serve as bridges connecting people from different cultures and backgrounds. We invite contributors to explore and celebrate the diverse voices, perspectives, and experiences that shape the English language and its literature.We welcome research articles, essays, reviews, creative writing pieces, and any other form of work that contributes to the exploration and appreciation of English language and literature. Submissions can cover a wide range of topics, including but not limited to:- Multiculturalism in English literature- Language diversity and its impact on communication- Translation and adaptation in English language studies- The role of technology in teaching and learning English- Representations of diversity in contemporary English literatureSubmissions should be original works that have not been published elsewhere. They should adhere to academic writing standards and follow the guidelines provided by the English Weekly editorial board. Contributors are encouraged to engage with current debates and discussions in the field of English studies and offer new insights and perspectives on the theme.The deadline for submissions is [date]. Please submit your contributions to [email address] in Word format, along with a brief author bio and contact information. Selected contributions will be published in the English Weekly 2023-2024, providing aplatform for scholars and enthusiasts to share their work with a wider audience.We look forward to receiving your submissions and to the stimulating discussions and insights that the English Weekly 2023-2024 will bring forth. Let us come together to celebrate the diversity and richness of the English language and its literature.。
中国现当代文学论文参考文献一、中国现当代文学论文期刊参考文献[1].城市化与社会文明秩序的重建——中国现当代文学中的"进城"问题. 《兰州大学学报(社会科学版)》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2008年1期.邵宁宁.[2].再论中国现当代文学的民族性与世界性——以莫言获“诺奖”为契机. 《山东大学学报(哲学社会科学版)》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2013年6期.王玉珠.[3].经典性阅读:中国现当代文学“典律构建”的基石.《天津社会科学》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2012年1期.黄万华.[4].民间叙事与中国现当代文学主流话语的建构.《人文杂志》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2013年8期.王玉珠.[5].中国现当代文学中的“美食怀旧”书写——以陆文夫为个案.《复旦学报(社会科学版)》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2013年4期.冯进.[6].世界华文文学对于中国现当代文学学科建设的作用和价值——以战后中国文学转型为例.《广东社会科学》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2011年3期.黄万华.[7].谈中国现当代文学课程的探究与讨论式教学评价.《教育探索》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2013年2期.董慧.[8].延安文学:中国现当代文学进程中的复调与对话.《人文杂志》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2012年4期.李林荣.[9].中国现当代文学作品英译研究概述.《湖南社会科学》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2008年3期.陈岚.[10].关于中国现当代文学分期的再思考.《暨南学报(哲学社会科学版)》.被北京大学《中文核心期刊要目总览》收录PKU.被南京大学《核心期刊目录》收录CSSCI.2010年3期.张卫中.二、中国现当代文学论文参考文献学位论文类[1].文学中的上海想象.被引次数:27作者:张鸿声.中国现当代文学浙江大学2005(学位年度)[2].叙事的智慧:当代小说的影视改编研究.被引次数:19作者:陈林侠.中国现当代文学浙江大学2005(学位年度)[3].选择与接受:新时期以来电影对中国现当代文学作品的改编.被引次数:7作者:朱怡淼.中国语言文学;中国现当代文学南京师范大学2012(学位年度)[4].伍尔夫诗学对中国现当代文学的影响.作者:杨音.英语语言文学哈尔滨理工大学2010(学位年度)[5].中国现当代文学中的儿童形象研究.作者:华爱芳.中国现当代文学南京师范大学2010(学位年度)[6].小说到电影——中国现当代文学转化研究.被引次数:13作者:金真徽.中国现当代文学青岛大学2004(学位年度)[7].中国现当代文学在捷克的接受史.作者:皮亚杰.中国少数民族语言文学西南大学2014(学位年度)[8].建国后三代导演对中国现当代文学的电影改编.被引次数:2作者:吴桐.中国现当代文学辽宁师范大学2011(学位年度)[9].当代中国电影的艺术困境.被引次数:10作者:冯果.中国现当代文学华东师范大学2006(学位年度)[10].“孤岛”时期文学期刊研究.被引次数:10作者:王鹏飞.中国现当代文学华东师范大学2006(学位年度)三、相关中国现当代文学论文外文参考文献[1]QuantitativeResearchontheOriginsofContemporaryChineseVocabular yBasedonTheGreatChineseDictionary.XueyangLiuBinLiYingjieZhangLiuLiu2014[2]AnInvestigationontheUrbanFormTransformationsinContemporaryChin eseCities.LIZeZHANGTianjie2012[3]AnInvestigationontheUrbanFormTransformationsinContemporaryChin eseCities.LIZeZHANGTianjie2012[4]PrevalenceofpsychologicalsymptomsincontemporaryChineseruraltou rbanmigrantworkers:Anexploratorymetaanalysisofobservationalstudiesusi ngtheSCL90R.Zhong,B.L.Liu,T.B.Chiu,H.F.K.Chan,S.S.M.Hu,C.Y.Hu,X.F.Xiang,Y.T.Caine ,E.D.《Socialpsychiatryandpsychiatricepidemiology》,被SCI收录SCI.201310[5]TheSuccessorstoConfucianismoraNewGeneration?AQuestionnaireStud yonChineseStudents'CultureofLearningEnglish.LijingShi《Language,cultureandcurriculum》,20061[6]Chapter29StudyofHeritageTrackofTaijiquanBasedonContemporaryCom municationStrategy.JianjunWang2013[7]TheEmergenceofContemporaryChineseEnterprise:TheHeterogeneityof NationalCulture,CorporateControlsandIntegrationApproachesinM&As. JayChatzkelArtieW.Ng《Thunderbirdinternationalbusinessreview》,20135[8]Theeraafterreformandopeningup:developmentsinEnglishtranslation sofChinesefictions,19792009.ShuangYu《Perspectives:studiesintranslatology》,20104[9]ThecreationofcontemporarypublicartFiveElementsconcept. WeiLuLvShanshanXU2011[10]ContemporaryLeadershipApproachesinChineseOrganizations. 2009四、中国现当代文学论文专著参考文献[1]强化史料意识穿越史料迷宫——关于中国现当代文学史料问题的几点思考.张志忠,2009中国现代文学新史料的发掘与研究国际学术研讨会[2]博物馆与展览公司的合作模式探讨——《中国现当代文学展》筹办过程解析.沐定胜,2001北京博物馆学会第三届学术会议[3]谱系学视野中的中国现当代文学基本理论反思.傅莹,2014中国文学理论学会第十二届年会暨“百年文学理论研究中的中国话语”学术研讨会[4]民国校园文学的里程碑论西南联大学生创作.李光荣,2012“民国社会历史与中国现代文学”学术研讨会[5]中国当代文学研究的“模子”以顾彬先生《20世纪中国文学史》为例. 周晓风,2009中国当代文学六十年国际学术研讨会[6]"现代性"视野下的苦难叙事——以"文革"后小说为考察对象.吴雪丽,20072007年全国博士生学术论坛——中国语言文学[7]走出文学史"迷思"世界华文文学对于中国现当代文学学科建设的作用和价值.黄万华,2010第十六届世界华文文学国际学术研讨会[8]俄罗斯文学对中国文化的深层影响.吴俊忠,2005中国比较文学学会第八届年会暨国际学术研讨会[9]数学诗人蔡天新的旅行文学创作.宋嵩,2011两岸青年文学会议[10]历史从心上流过齐邦媛《巨流河》阅读札记.周立民,2011两岸青年文学会议。
英语作文中国文化使我的生活充实作文初二全文共3篇示例,供读者参考篇1Chinese Culture Enriches My LifeAs a young student in China, I am immersed in a rich cultural heritage that has shaped my life in profound ways. From the moment I wake up until I go to bed at night, the influence of Chinese culture surrounds me, enriching my days with meaning, beauty, and a sense of connection to something greater than myself.One of the most visible aspects of Chinese culture that impacts my daily routine is calligraphy. Every morning before school, I spend time practicing the ancient art of writing Chinese characters with a brush and ink. The fluid strokes, the concentration required, and the reverence for each symbol instill in me a sense of discipline and appreciation for our language. Calligraphy is not just about words on a page – it is a meditative practice that calms my mind and centers me for the day ahead.Food is another realm where Chinese culture touches my life. The smells of soy sauce, ginger, and garlic wafting from mymother's kitchen are like a warm embrace, connecting me to generations of family recipes and traditions. Sharing meals with my family is not just about nourishment; it is a sacred ritual of togetherness, gratitude, and respect for the farmers who grew our food. I savor each bite, aware of the history and cultural significance behind every dish.My studies, too, are infused with the richness of Chinese culture. In literature class, we explore the timeless wisdom of ancient poets and philosophers like Lao Tzu, Confucius, and Li Bai. Their words, though written centuries ago, still resonate with profound truths about human nature, ethics, and our place in the cosmos. Studying these texts is not merely an academic exercise; it is a journey of self-discovery and a way to connect with the deep well of Chinese thought that has shaped our civilization.Beyond the classroom, I am fortunate to witness the living traditions of Chinese culture all around me. During holidays like Chinese New Year, the streets come alive with the sounds of firecrackers, the vibrant hues of red lanterns, and the intricate movements of lion dances. These celebrations are not just festivities; they are reminders of our cultural identity, our resilience, and our connection to the cycles of nature and the cosmos.One of the most profound aspects of Chinese culture that enriches my life is the emphasis on family and filial piety. From a young age, I have been taught to honor and respect my elders, to value the wisdom of my ancestors, and to recognize the sacrifices made by previous generations so that I may have a better life. This sense of reverence and gratitude extends beyond my immediate family to the broader community and the nation itself. It instills in me a sense of responsibility to uphold the values and traditions that have sustained our culture for millennia.Of course, Chinese culture is not monolithic – it is a tapestry of diverse traditions, beliefs, and practices that have evolved over centuries and across vast regions. As I learn about the nuances and variations within our culture, I am reminded of the beauty in this diversity. The regional cuisines, dialects, art forms, and customs all contribute to the richness of the Chinese experience, teaching me to embrace complexity and appreciate the myriad voices that make up our cultural heritage.Yet, even as I cherish the depth and beauty of Chinese culture, I am also aware of the need to adapt and evolve with the times. Our culture is not static; it is a living, breathing entity that must remain relevant and responsive to the changing worldaround us. As a young person, I feel a sense of responsibility to carry forward the essence of our traditions while also embracing new perspectives and innovations that can propel our culture into the future.This delicate balance between tradition and modernity is perhaps one of the greatest lessons that Chinese culture has taught me. It has instilled in me a deep respect for our past while also encouraging me to think critically, to question norms, and to seek out new knowledge and experiences that can enrich my understanding of the world.As I navigate the complexities of adolescence and look towards an uncertain future, the anchor of Chinese culture grounds me, providing a sense of identity, purpose, and connection to something greater than myself. It reminds me that I am part of a rich tapestry, woven from the threads of countless generations who have come before me, each contributing their own unique stories and perspectives to the vibrant fabric of our culture.In a world that often feels fragmented and isolated, Chinese culture offers me a sense of belonging, a way to find meaning and beauty in the everyday moments of life. Whether it is the gentle rhythms of tai chi in the park, the intricate patterns of ajade carving, or the melodic strains of a guqin zither, these cultural touchstones remind me of the depths of human creativity, resilience, and wisdom that have sustained our civilization for millennia.As I continue on my journey through life, I know that the influence of Chinese culture will remain a constant companion, guiding me, challenging me, and enriching me in countless ways. It is not just a set of traditions or practices; it is a way of being, a lens through which I view the world and my place within it.And so, with gratitude and reverence, I embrace the gift of Chinese culture, knowing that it will forever be woven into the fabric of my identity, shaping the person I become and the legacy I leave behind for future generations.篇2Chinese Culture Enriches My LifeEver since I was a young child, I have been immersed in the rich traditions and cultural heritage of China. From celebrating ancient festivals to appreciating calligraphy and poetry, my life has been deeply intertwined with the vibrant tapestry of Chinese culture. It is a source of immense pride and fulfillment for me, enriching my existence in countless ways.One of the most profound aspects of Chinese culture that has shaped my life is the emphasis on family values and filial piety. In our society, the family unit is held in the highest regard, and we are taught from a tender age to respect and honor our elders. This has instilled in me a deep sense of gratitude and responsibility towards my parents and grandparents, who have selflessly nurtured and guided me throughout my journey.I vividly remember the joyous occasions of Chinese New Year, when our entire family would gather together, adorned in our finest attire, to exchange well-wishes and indulge in sumptuous feasts. The air would be thick with the aroma of traditional delicacies, and the sound of firecrackers would reverberate through the streets, symbolizing the expulsion of ill fortune and the welcoming of prosperity.Beyond these grand celebrations, Chinese culture has also shaped the way I approach my daily life. The principles of harmony, balance, and moderation are deeply ingrained in our philosophical traditions, such as Taoism and Confucianism. These teachings have guided me to seek equilibrium in all aspects of my existence, from my studies to my relationships with others.One of the most captivating facets of Chinese culture is its rich literary heritage. From the poetic masterpieces of Li Bai and Du Fu to the timeless classics like "Journey to the West" and "Dream of the Red Chamber," I have been mesmerized by the depth and beauty of our written works. These literary treasures have not only enriched my understanding of our history and values but have also nurtured my appreciation for the art of language and storytelling.Moreover, Chinese culture has an incredible diversity within its fold, spanning numerous ethnic groups, each with their unique customs, cuisines, and artistic expressions. As I have explored these diverse traditions, I have gained a profound respect for the tapestry of cultures that coexist harmoniously within our nation's borders.One aspect that has particularly captured my imagination is the ancient art of calligraphy. The fluid strokes of the brush, the careful composition of characters, and the elegant flow of ink on paper – all of these elements have captivated me since childhood.I have spent countless hours practicing this art form, not only honing my skills but also cultivating a deeper connection with our cultural roots.Beyond the tangible aspects of culture, Chinese philosophy has also profoundly influenced my worldview and personal growth. The teachings of Lao Tzu, Confucius, and other esteemed thinkers have instilled in me a sense of humility, compassion, and the pursuit of knowledge. These values have guided me to approach life with an open mind, embracing diverse perspectives and seeking wisdom in unexpected places.As I navigate the challenges of adolescence and prepare for the world beyond, I find solace and strength in the rich tapestry of Chinese culture. It has provided篇3Chinese Culture Enriches My LifeAs a middle school student in China, my life is enriched every day by the profound cultural heritage that surrounds me. From the ancient philosophies that shape our values to the celebrated arts and customs that add vibrant color to our celebrations, Chinese culture is deeply woven into the fabric of who I am.One of the most impactful aspects of Chinese culture in my daily life is the emphasis on virtues derived from prestigious philosophies like Confucianism, Buddhism and Taoism. Ideas like filial piety, harmony, humility, and diligence are instilled in usfrom a very young age. My parents and teachers constantly remind me of the importance of respecting my elders, working hard in my studies, and striving to maintain inner peace and balance.The Confucian ideology of filial piety, or showing utmost respect and obedience to one's parents and elders, is quite prevalent in my household. As the younger child, I am expected to defer to my older brother and always heed the guidance of my parents. While this can sometimes cause family tensions, I've come to appreciate how it fosters close-knit family bonds and mutual care for one another.The Buddhist concept of harmony - the idea that everything in the universe is interconnected and we must live in peaceful coexistence - is another philosophy that hits close to home. My parents often counsel me to avoid conflict with my classmates and to "go with the flow" when faced with difficulties. This mindset has helped me remain calm and resilient during the intense academic pressures of middle school.From Taoism, I've learned to embrace the natural balance and cycles of life with humility. My calligraphy teacher, an avid Taoist, has shown me how the flowing ink strokes represent the ever-changing, spontaneous nature of the Tao or life force.Practicing calligraphy allows me to quiet my mind and be fully present in the moment. The themes of simplicity and going with the natural flow have become ingrained into how I approach my daily life.Beyond the high-minded philosophies, I am continually immersed in the splendid visual arts, performing arts, and cultural celebrations that make Chinese culture so distinctly vibrant and rich. One of the most meaningful traditions for me is observing the Spring Festival or Chinese New Year. I vividly remember as a young child, eagerly awaiting the loud, colorful Lion Dances meant to chase away evil spirits and being handed crisp, red hong bao envelopes stuffed with lucky money.Even today, I cherish watching the firefighters perform the iconic Lion Dance in the streets as firecrackers wildly pop in the air. I love adorning our household with auspicious red lanterns, upside-down fu symbols to welcome good fortune, andদদদpaintings of mythological beasts. Feasting on sumptuous dishes like dumplings and nian gao for the Reunion Dinner is always a treat. More than just the lively sights, sounds and tastes, these Spring Festival customs imbue me with a profound sense of spiritual renewal, gratitude and togetherness with my family.My artistic talents have also flourished through learning traditional Chinese arts like calligraphy, brush painting, and making zodiac papercuttings. Whenever I practice these art forms, I feel spiritually connected to the ancient masters and cultural lineage. There's something almost meditative about loading my brush with inky black xuan ink and languidly dragging it across xuan paper to create calligraphic marks. My concentrated brush strokes must be imbued with harmony, rhythm and creative spirit.I'm currently learning the challenging gongbi technique of Chinese brush painting, striving to accurately depict details like the delicate scales on a koi fish. When I'm not painting, I'll spend hours meticulously cutting out ornate zodiac designs for the upcoming Chinese New Year. These centuries-old artistic practices require immense focus, skill and patience - qualities that ultimately enrich my appreciation for this heritage.Even China's famous inventions and exports have impacted my childhood experiences. I can recall folding vibrant xuan paper into palm-sized sampan hats and paper operungs dragons for playtime adventures. Writing out characters with an inky brush and using an abacus for math lessons made me feel connected to ancient scholars. As a young ballet student, I loved grippingthe smooth handles and rhythmically clacking the iconic wooden shuzhuzi beads together.Now as a teenage martial arts enthusiast, I diligently practice the intricate forms and combat sequences of Shaolin Kung Fu. This revered fighting style allows me to cultivate physical discipline, mental fortitude and even philosophical ideals like the Buddhist tenant of non-violence. I'm deeply proud to engage with such a legendary facet of Chinese culture.Lastly, Chinese cuisine has certainly satiated my palate and nourished my soul. As the old saying goes, "The Chinese live to eat." My grandparents owned a famous Sichuan restaurant, so I was raised savoring tongue-numbing má là spices, robust dried chiles and fragrant Sichuan peppercorns. From an early age, I marveled at the brilliant red hue of their notorious huājiāo beef. I loved sitting at the kitchen counter as they carefully folded dumplings, pinching each plump bottom into a chrysanthemum bodhi seal shape.Nowadays, I look forward to feasting on whole steamed fish for lunar new year, the centuries-old symbol of abundance and luck. Using chopsticks makes even a simple meal feel like an immersive ritual. And whenever I catch a whiff of incenseperfuming the air, it conjures up memories of Buddhist temples and lights the spark of spirituality within me.In so many ineffable yet tangible ways, being immersed in Chinese culture has molded my identity, values and sense of wonder about the world. The profound philosophical teachings emanating from ancient civilizations have provided me with an ethical and spiritual foundation. The colorful artistic traditions and celebratory customs make me feel vibrantly alive and connected to my heritage.Even the iconic inventions and delectable cuisine constantly enrich my life with cultural pride. While I know some outsiders may perceive Chinese culture as rigid, restrictive or antiquated, I've experienced it as a nurturing force that fills my life with richness, beauty and deep meaning. I will forever feel a debt of gratitude for being raised in such a civilization with an illustrious, continual lineage.。
了解我们身边的文化遗产英语作文全文共3篇示例,供读者参考篇1Understanding the Cultural Heritage Around UsAs students, we are often so focused on our studies, extracurricular activities, and social lives that we overlook the rich cultural heritage that surrounds us every day. However, taking the time to appreciate and understand the historical and cultural significance of the places, traditions, and artifacts in our communities can enrich our lives and broaden our perspectives.Let's start with the buildings and landmarks that we pass by daily without a second thought. Many of these structures have stood for decades or even centuries, weathering the storms of time and bearing witness to the events and people that have shaped our towns and cities. Take a moment to really look at the architecture, the materials used, and the craftsmanship involved in their construction. Each architectural style, from Gothic to Modernist, tells a story about the era in which it was built and the cultural influences at play.One such example in my city is the old downtown library, a imposing Beaux-Arts building with grand columns, intricate stonework, and a vast reading room lined with towering bookshelves. While its function as a library may seem outdated in our digital age, this building stands as a testament to the value our ancestors placed on education, literacy, and the preservation of knowledge. It reminds us of a time when libraries were revered as temples of learning, and their construction was a source of civic pride.Beyond the built environment, our communities are also rich with intangible cultural heritage – the traditions, customs, and practices that have been passed down through generations. These can range from annual festivals and celebrations to culinary traditions, music, dance, and storytelling. Engaging with these cultural expressions not only provides entertainment and brings people together, but also offers a window into the beliefs, values, and experiences of those who came before us.In my hometown, one such tradition is the annual Harvest Festival, which celebrates the bounty of the autumn season and the hard work of our local farmers. The festival features live music, traditional dance performances, and a vast array of locally-grown produce, baked goods, and handmade crafts. Butbeyond the festivities, the Harvest Festival is a reminder of our community's agricultural roots and the importance of respecting and preserving our natural resources.Similarly, the dishes served at family gatherings and local eateries often have stories to tell. The ingredients, cooking methods, and flavor profiles can reveal cultural influences, migration patterns, and the resourcefulness of our ancestors in making the most of the ingredients available to them. A seemingly simple dish like my grandmother's famous potato soup, for instance, is a reflection of our region's humble but hearty culinary traditions, shaped by the harsh winters and the need to stretch limited resources.Engaging with our cultural heritage is not just about looking backwards, however. It is also about recognizing the living, evolving nature of culture and our role in shaping it for future generations. The stories, traditions, and artifacts we choose to preserve and pass on will become the cultural heritage of tomorrow.This responsibility falls not just on institutions like museums and historical societies, but on each of us as individuals and members of our communities. We can support local artists, musicians, and craftspeople, ensuring that their work and thestories they tell are not lost to time. We can advocate for the preservation of historic buildings and natural spaces that hold cultural significance. And we can make an effort to learn about and participate in the cultural traditions of our neighbors, fostering understanding, respect, and a sense of shared identity.Moreover, engaging with cultural heritage can have practical benefits for students like ourselves. Studying the art, literature, music, and artifacts of past civilizations can provide valuable insights into the human experience, helping us better understand the motivations, challenges, and triumphs of those who came before us. This knowledge can inform our perspectives on contemporary issues and inspire creative solutions to the problems we face today.For example, examining the development of ancient irrigation systems and agricultural practices can shed light on sustainable food production methods that could be adapted to address modern challenges like climate change and water scarcity. Analyzing the rhetoric and persuasive techniques used in historic speeches and writings can enhance our communication and critical thinking skills, invaluable assets in any field of study or profession.Furthermore, engaging with cultural heritage can foster a sense of pride, belonging, and connection to something larger than ourselves. In a world that often feels fragmented and disconnected, understanding our roots and our place in the continuum of human experience can provide a sense of grounding and purpose.As students, we are fortunate to have access to a wealth of resources and opportunities to explore and appreciate our cultural heritage. Many universities and colleges offer courses in art history, archeology, anthropology, and cultural studies, providing structured ways to delve into these topics. Additionally, campus museums, archives, and special collections can offer hands-on experiences with artifacts and primary sources.Beyond the classroom, there are often numerous cultural events, festivals, and exhibitions happening in our communities throughout the year. Attending these events not only provides entertainment and an opportunity to learn, but also supports the artists, performers, and organizations working to preserve and promote our cultural heritage.Ultimately, understanding and appreciating our cultural heritage is not just an academic exercise or a nostalgic indulgence. It is a vital part of our human experience, connectingus to our past, informing our present, and shaping our future. As students and future leaders, it is our responsibility to engage with the rich tapestry of cultures that surround us and to ensure that the stories, traditions, and wisdom of those who came before us are not forgotten.So let us make a conscious effort to look beyond the surface of our daily lives and truly see the cultural heritage that is all around us. Let us ask questions, seek out knowledge, and immerse ourselves in the rituals, art, and histories that have shaped our communities. For in doing so, we not only honor the past, but we enrich our own lives and ensure that the vibrant, diverse cultural legacy we have inherited will continue to thrive for generations to come.篇2Understanding Our Cultural HeritageAs students, we are often so focused on our studies, extracurricular activities, and social lives that we fail to appreciate the rich cultural heritage that surrounds us. Yet, this heritage is an integral part of our identity, shaping who we are and how we perceive the world. By taking the time to understand and embrace our cultural heritage, we not only deepen ourconnection to our roots but also gain valuable insights into the diverse tapestry of human experience.Cultural heritage encompasses a wide range of tangible and intangible elements, from historical monuments and artifacts to traditions, customs, and oral histories passed down through generations. It is a living testament to the ingenuity, resilience, and creativity of our ancestors, offering us a glimpse into the lives, struggles, and triumphs of those who came before us.One of the most visible manifestations of cultural heritage is the architectural marvels that dot our landscapes. From the awe-inspiring pyramids of Ancient Egypt to the intricate carvings of Angkor Wat, these structures stand as enduring symbols of human achievement, reminding us of the incredible feats our predecessors accomplished with limited resources and technology. Closer to home, we can find examples of architectural heritage in the form of historic buildings, churches, and public spaces that have withstood the test of time, bearing witness to the stories and events that have shaped our communities.Beyond the physical structures, cultural heritage encompasses a rich tapestry of traditions, beliefs, and practices that have been passed down through generations. Theseintangible elements are often the bedrock of a society's identity, imbuing our lives with meaning, purpose, and a sense of belonging. From the vibrant festivals that celebrate our cultural roots to the culinary delights that tantalize our taste buds, these traditions serve as a bridge between the past and present, connecting us to our ancestors and reminding us of the value of preserving our heritage.Moreover, cultural heritage plays a crucial role in shaping our understanding of the world and our place within it. By studying the customs, beliefs, and artistic expressions of different cultures, we gain invaluable insights into the diverse ways in which human beings have grappled with the fundamental questions of existence, love, loss, and the pursuit of happiness. This exposure to different worldviews and perspectives not only enriches our intellectual and emotional growth but also fosters a deeper appreciation for the richness and complexity of the human experience.Unfortunately, much of our cultural heritage is under threat from the forces of modernization, urbanization, and globalization. Historic sites are being demolished to make way for new developments, traditional practices are being abandoned in favor of more "convenient" lifestyles, andindigenous languages are slowly fading into obscurity. It is our collective responsibility as students and global citizens to recognize the value of preserving and protecting our cultural heritage, lest we risk losing an irreplaceable part of our shared human story.One way we can contribute to this effort is by actively seeking out opportunities to learn about and engage with our cultural heritage. This could involve visiting local museums, attending cultural festivals, or even taking courses that delve into the history, art, and traditions of different societies. By doing so, we not only deepen our understanding of our roots but also cultivate a sense of pride and appreciation for the rich tapestry of human diversity.Additionally, we can play an active role in preserving our cultural heritage by supporting organizations and initiatives dedicated to its preservation. This could involve volunteering at local historical societies, participating in community-led efforts to document and safeguard traditional practices, or advocating for the protection of cultural sites and artifacts.Ultimately, understanding and embracing our cultural heritage is not merely an exercise in nostalgia or sentimentality; it is a vital endeavor that enriches our lives, broadens ourperspectives, and strengthens the bonds that connect us to our shared humanity. As students, we have a unique opportunity to be stewards of this invaluable legacy, ensuring that the stories, traditions, and achievements of our ancestors are not lost to the sands of time but rather celebrated and passed on to future generations.In a world that is rapidly changing and increasingly interconnected, our cultural heritage serves as a touchstone, grounding us in the richness of our shared human experience while simultaneously reminding us of the beauty and diversity that exist within our global community. By embracing this heritage, we not only honor the sacrifices and triumphs of those who came before us but also pave the way for a future where our cultural legacies are cherished, respected, and woven into the tapestry of human progress.篇3Understanding the Cultural Heritage Around UsDo you ever stop to really look at the buildings, monuments, and traditions that surround you in your daily life? The places we live are full of cultural heritage that has been passed down through generations. Learning about and appreciating thisheritage can help us understand where we come from, instill a sense of pride in our communities, and inspire us to preserve these treasures for the future.For me, one of the most fascinating examples of cultural heritage is right here in my hometown. Just a few blocks from my house is an old adobe church that has stood for over 300 years. Its thick earthen walls and rustic bell tower seem to emanate the stories of those who built it and the many generations who have worshipped within its humble interior. Whenever I pass by, I'm reminded of the deep history and traditional way of life of the indigenous people who constructed it using materials from the land itself.This church is just one piece of a much larger cultural fabric woven throughout the neighborhoods where I grew up. The annual festivals, dances, foods, crafts, and other customs celebrated by the local Hispanic community all have roots stretching back to the traditions of ancestral Native American and Spanish colonial cultures. Exploring the origins and meanings behind these living traditions has helped me appreciate the diversity of my town's heritage in a way I never could from reading a textbook.Of course, the cultural legacies around us aren't limited to a single ethnic group or era of history. Every community carries the imprint of the people who inhabited it through the ages and inscribed their identities onto the landscape. In larger cities,we're surrounded by an architectural mosaic reflecting waves of migration, cultural influences, and changing philosophies of urban planning over time.Appreciating cultural heritage often starts by simply observing the details in your surroundings with a more curious eye. That intricately tiled building entranceway, those decorative symbols carved into aging stonework, the way neighborhoods grew up around historic trade routes or geographic features—all of these clues can unlock fascinating stories about the past if you take the time to notice and learn about them.Engaging with living cultural heritage through conversations with community elders, participation in local customs and celebrations, or taking up a traditional art or craft can make you feel a deeper personal connection as well. I was lucky enough to take a weaving class from a respected elder who could explain the symbolic meanings woven into the intricate patterns we learned. Experiences like this gave me a newfound respect forthe amazing cultural knowledge that has been carefully handed down over generations.Of course, cultural heritage isn't just about appreciating the past. It's also about considering how we can help preserve and pass along these precious traditions and places of significance so they can enrich future generations. From advocating for the protection of historic sites to getting youth involved in carrying on arts, language programs, and community events—there are many ways we can all do our part.Tragically, over the centuries, many priceless elements of cultural heritage around the world have been lost or damaged due to conflict, environmental changes, urbanization, and lack of preservation efforts. Once they're gone, that irreplaceable piece of our shared human story can never be fully recovered. By developing a deeper understanding of the cultural patrimony around us now, hopefully we can be inspired to be better stewards for the future.When I was younger, I'll admit that I took the cultural richness of the community around me for granted. The adobe homes, tile-roofed plazas, and celebrations that seemed so ordinary then, I now realize are unique threads connecting me to an extraordinary tapestry of traditions woven over centuries. I'vecome to respect how preserving this heritage allows us to learn from the past, take pride in our roots, and keep the spiritual and creative flames of human culture burning brightly to illuminate our paths ahead.So take some time to explore the cultural legacies around you that may be tucked away in your hometown or neighborhood. Learn about the stories behind that historic building on the village square, ask an elder to share ancient traditions like folk dances or seed-saving methods, or volunteer at a community event celebrating a longstanding annual custom. You may be amazed by what you discover about our shared human journey and will surely acquire a deeper appreciation for the tangible and intangible artifacts of culture that make each of our communities so wonderfully unique.。
Persuading Foreigners to Embrace Chinese Language StudiesIn the interconnected world of today, where cultures intertwine and ideas traverse borders with ease, the study of languages has become more crucial than ever. Among the myriad of languages that enrich our global tapestry, Chinese stands out as a beacon of history, culture, and economic opportunity. I am here to wholeheartedly persuade foreigners to embark on the enriching journey of learning Chinese, a language that promises to unlock a world of wonders and possibilities.The Gateway to a Rich Cultural HeritageFirst and foremost, Chinese is the key that unlocks the vast treasure trove of Chinese civilization, stretching back thousands of years. From the profound philosophies of Confucius and Lao Tzu to the intricate art forms of calligraphy, poetry, and traditional music, mastering Chinese opens doors to a depth of understanding that transcends mere language. It allows one to appreciate the nuances of ancient texts, engage with contemporary literature, and participate in cultural exchanges that foster mutual respect and friendship.Economic Opportunities GaloreIn the realm of economics, China's rise as a global powerhouse cannot be overlooked. With the world's second-largest economy and a thriving business environment, proficiency in Chinese has become a highly sought-after skill. It enables foreigners to tap into vast markets, forge business partnerships, and contribute to the global economy in meaningful ways. Whether you aspire to work in international trade, finance, or any other industry with ties to China, fluency in Chinese can be agame-changer, setting you apart in a highly competitive job market.Bridging Cultural DividesMoreover, learning Chinese fosters cross-cultural understanding and bridges the gap between nations. As China's influence continues to grow, so does the need for individuals who can facilitate communication and collaboration between China and the rest of the world. By speaking Chinese, you become an ambassador of goodwill, promoting mutual understanding and cooperation. Your ability to navigate cultural nuances and communicate effectively can pave the way for peaceful resolutions to global challenges.Personal Growth and EnrichmentLastly, the process of learning Chinese itself is a journey of personal growth and enrichment. It challenges your cognitive abilities, enhances your problem-solving skills, and broadens your perspective. As you delve deeper into the language, you will discover new ways of thinking, new perspectives on life, and a deeper appreciation for the diversity of human experience. The satisfaction of mastering a language ascomplex and beautiful as Chinese is incomparable, and the friendships and connections you forge along the way are lifelong treasures.In conclusion, I urge all foreigners to consider adding Chinese to their linguistic repertoire. It is a language that promises not only cultural immersion and economic opportunities but also personal growth and the ability to contribute positively to our increasingly interconnected world. Embrace the challenge, and let the journey of learning Chinese enrich your life in ways you never imagined.。
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Perspectives on Chinese StudiesIntroductionI include with these comments an earlier statement prepared for a similar workshop held last year in October at NYU. The organizers, including Angela Zito and Tani Barlow, requested a statement on each participant's research, followed by a discussion of the implications of that research for Asian Studies as a whole. So I apologize for the personal nature of the enclosed statement. Nonetheless, it does provide some context for my comments today, and you may want to look at it before reading these remarks. I should note that all the participants at the NYU workshop, coming so closely after the terrible events of Sept 11, were in a state of shock. The discussion focused on ways to prevent Sept. 11 turning into a call to arms under the banner of a clash of civilizations. One of the most productive responses people thought up was the holding of a conference on everyday life in post-socialist societies - where the daily struggles, hopes, and disillusionments of farmers, miners, workers, and intellectuals could be explored in ways that would bring out the common humanity of peoples of several different civilizations. I still think that that is a valuable idea. Anything that can be done under current circumstances to challenge the premises of American exceptionalism and unilateralism is worthwhile.A turning pointChinese Studies is at a turning point. The tremendous outpouring of academic production coming out of China and Taiwan has definitively ended the era of the generalist in Chinese studies. But this onslaught of materials -both primary and secondary - presents a challenge. Rather than sink into narrow specializations and/or drown under the weight of raw data, Chinese studies needs to transform itself. No longer can the generalist pretend to master all (or enough) of the details of Chinese civilization to produce a unified representation of complex totality. But neither can Chinese studies anylonger hide behind such representations, speaking only within closed ranks to fellow specialists, and refusing to engage with developments in other areas of the humanities. Chinese studies needs to participate on an equal ground with other fields, even if that means abandoning the protection of regional studies for the more daunting task of engaging with debates in anthropology, gender studies, environmental studies, medical history, global history, film theory, post-colonial and even post-modernist studies. Over the past twenty years, scholars in China and Taiwan have made an impressive effort to translate, study and absorb major works of Western sinology. But the trend now is to go beyond sinological studies to more fundamental sources of theoretical models, to the challenging works of Giddens, Foucault, and even Derrida. Sinologists may find themselves left behind, as Chinese scholars enter global debates on the nature of modernity, the impacts of globalization, the commodification of culture, the relationship between empire and writing, and the reconceptualization of Chinese history. Of course there will be a great deal of second-rate imitation and mis-applications of the seminal ideas of these contemporary thinkers. That has already happened in the Western academy, and so it will come as no surprise in Asia. But more fundamentally, we are witnessing the rise of Asian intellectuals who are engaging these theorists on an equal ground, proposing new understandings of vital issues of cultural understanding and interaction in a rapidly changing environment.Chinese studies may strike a defensive posture, and wallow in newly discovered materials, sulking over its lack of invitations to broader thematic conferences in the humanities. Or we will have to take up the challenge, and incorporate training in current theoretical approaches into our already overburdened sinological training programs. But it is not enough to relegate this theoretical retooling to graduate training. The important thing is to bring out new concepts from our own research that have a contribution to make to humanistic studies in general. Not just to document a different civilization, but to generate new concepts and discover new problematics which have wider implications and open up new perspectives on other areas of study.Comparative approaches to regional historySince my own research has focused mostly on regional history, I would like to make a few methodological comments on this topic. The greatest challenge is to think difference differently. To think difference all the way through, as a positive force. Rather than studying each regional culture of China as a variation on a given model, or as a process leading to and culminating in integration within a given standard form, we might seek to grasp the underlying problematics of each unique, regional culture, as it is expressed in a constantly expanding multiplicity of elements. Chinese studies has to break out of the constraints of imperial logic, or, if it seeks to explore these constraints, it should do so critically. Imperial logic dictates that local culture is merely a variation of the same, a struggle to impose the identical, or near enough, onto the divergent. It is far more challenging to think difference all the way through the transformations of local cultures, even if this results in a thousand Chinas swarming over the neatly drawn borders of our increasingly state of the art maps.Looking back over fifty years of Chinese historical studies in the West, we can see the research being driven by the sources. Early post-war studies of the '60s focused on national level archives, including lists of degree holders, and the structure of court politics (following the documentary trail). As provincial level materials (memorials from field administrators, provincial archives) began to be studied, emphasis in the '70s shifted to identifying players at the provincial and regional levels (Strangers at the Gate, Rebellion and its Enemies). With the opening up of district level archives, the emphasis shifted downwards again in the '80s and '90s to the concrete workings of the sub-administration of the local magistrates, through intensive study of legal records. Urban archives and collections of epigraphy were also exploited in an explosion of Shanghai studies and in the exhaustive account of the temples of Beijing by Prof. Naquin. The use of epigraphy in Prof. Naquin's work, however, is indicative of another downward shift to the local neighborhood organizations that sponsored certain aspects of religious ritual in the Beijing temples. Similarly, the ability to conduct fieldwork in villages of Chinabeginning in the late '80s and '90s has led to a new focus on local cultural history of geographically differentiated regions of China. Ultimately, this kind of research makes it possible to conceive of writing Chinese social history from the ground up - from the perspective of Chinese villagers, rather than from the perspective of the state.This initial research has already led to several important sets of publications (summarized in Daniel Overmyer, ed., Ethnography in China Today: A Critical Assessment of Methods and Results, Taipei, Yuan-Liou Publishing Co., 2002). We are now in a position to begin studying different regional histories comparatively, in order to bring out their differences and similarities. We must also continue discussions of the methodologies employed in this research, in order to ensure that it has the impact on the field that it deserves. The invaluable descriptions of specific rituals in the Studies in Chinese Ritual, Theatre, and Folklore should be followed up with more extensive research into the regional cultures that these ritual-events embody. For each region studied, we need to have an explanation of why certain sites were chosen, and others excluded. We need to have an overall account of the historical development of lineage formations, temple networks, ritual traditions, government institutions, and economic forces at each stage in the history of these regions - how did these institutions, networks, and forces function in the Song, in the Ming, and in the Qing? To get at these questions, we need to explain and evaluate our sources very carefully - how reliable are accounts in genealogies of early origins of particular lineages? Who is reporting which legends? To what degree have their accounts been edited? One notes a growing awareness of these issues in the Traditional Hakka Studies Series edited by John Lagerwey. A particularly fine volume in that series which carefully evaluates historical sources alongside descriptions of specific village rituals is Liu Jinfeng's volume on the Gannan region.Innovative local histories of the Pearl River delta of Guangdong, are under preparation by David Faure and his associates. Similar efforts are underway in Sichuan, Guangxi, Northeast China, Huizhou, Suzhou, Chaozhou and Putian. New research projects are getting underway in North China and in Zhejiang. Conditions will soon be in place for productive conferences on comparative regional history. In order for this workto be done, we will have to modify or transform G. W. Skinner's central-place theory of economically determined sub-regions of China. A new, comparative cultural ecology will have to be developed for the regions under study, combining environmental studies with an historical understanding of local cultural institutions and forces. Differences of scale, culturally specific senses of place, local networks and ritual alliances, will have to be incorporated into this new paradigm.This research will be complemented by research in electronic databases providing comprehensive coverage of massive collections such as the Siku quanshu (I found over 3120 hits in 1789 different juan for Putian, and 5763 hits in 3596 juan for Xinghua). GIS technologies will also play a major role in isolating significant spatial patterns of cult networks, lineages, irrigations systems, and their interactions.Possible roles for the CCK FoundationWhat are some potential roles for the CCK Foundation in relation to the topics I have discussed? First of all, I would like to acknowledge the tremendous contribution the CCK Foundation has made over the past twelve years to Chinese studies. Some sixty professorships have been established in North American universities. A great deal of innovative research has been supported. The North American committee of the CCK, under the leadership of Prof. Hsu Cho-yun, has worked very hard to develop, support and help guide Chinese studies in North America, without falling prey to political pressures or faddish scholarship. I also greatly appreciate the efforts of the CCK Foundation, as seen in these workshops, to open the table to critical discussions on the future direction of Chinese studies, and their potential role in these developments.The CCK Foundation may wish to consider ways to support the development of various electronic research tools and databases with broad implications for Chinese studies such as those mentioned above. This might involve establishing training workshops, demonstrations at various institutions or at the AAS meetings, funding for standardizing various visual, GIS, and textual databases, etc.The CCK may also want to consider creating a new category of team grants employing interdisciplinary approaches. This model is used by the Social Science and Humanities Council of Canada, and by other granting agencies. Such teams of scholars could study different regions (or cities) of China, combining historical, anthropological, religious studies, environmental studies, performance studies, and gender studies approaches. Team research results could later be presented in conferences to which outside participants (including specialists from non-Chinese studies fields) would be invited. These conferences could generate a series of published volumes. There should be a continuous debate on alternative methodologies and objectives of regional studies included in these research projects and conferences, in order to ensure that they do not descend into mere local anachronism.At the other end of the scale from regional studies, the CCK might also consider sponsoring conferences on broad comparative themes that move beyond the boundaries of area studies. Everyday life in post-socialist countries, the failure of modernity, the crisis of sovereignty in 20th and 21st century China, the rise of societies of control under capitalism, post-cinema and the life? of the digital - these are just a few topics, which would welcome outside theorists from a variety of fields into a dialogue with Chinese studies specialists.Position paper for NYU Workshop on Asian StudiesKen Dean, East Asian Studies, McGill UniversityThere have been three aspects to my research that relate to the themes of this workshop. First, I have gathered, edited and started publishing over 3000 stone inscriptions on the history of religion in Fujian in collaboration with Prof. Zheng Zhenman, Chair of the Dept. of History of Xiamen University. Second, the two of us have conducted a survey of cultural and religious features in 1200 villages along the Mulan irrigation system in 16 townships of the Putian plains, while gathering a wide array of local historical sources on this region. Third, I have been studying and documenting the renewal of Daoist ritual and popular religious practices in Southeast China over the past twenty years. On the basis of this research, I have been slowly working towards a philosophy of ritual.When I began doing research in Fujian in 1984, I stayed for 4 years, and have been going back every year since. I thought that I would soon be followed to every corner of China by every other graduate student in Chinese studies in North America, Australia, and Europe. To my surprise, there has been only a limited trickle of students doing "fieldwork" in China or Taiwan over the past fifteen years. Michel Strickmann ("History, Anthropology, and Chinese Religion”, HJAS v. 40, 1980) had insisted on the need to combine a background in Chinese classical and modern language, including a firm grounding in Chinese literary and classical texts, with historical understanding of particular regional histories and religious traditions, together with engaged fieldwork with people involved in Chinese religious behavior of all kinds. He was all too aware of the propensity of certain sinologists to separate, reify, and exalt an idealized vision of "traditional China", all the while maintaining utter contempt for contemporary Chinese culture. He referred to this tendency as "ornamental studies", mocking the then common nomenclature of oriental studies. But he was equally scathing in his critique of anthropologists who lacked adequate linguistic tools (i.e., classical Chinese) to read the Daoist scriptures being used at the center of the communal rituals they claimed to be studying. Nor did he hesitate to denounce historians and religious studies specialists whoclung to the received view that China was a fundamentally Confucian land, with degenerate Daoists and corrupt Buddhist bonzes simply muddying the waters. He pointed out the extreme importance of fieldwork, or more simply put, contact with everyday life in Chinese communities, both to open the mind to other dimensions and possibilities of Chinese culture, and also as an avenue to uncover unknown sources and practices. This is not to say that fieldwork can or should provide some kind of authenticity or authority. Research in China may lead, with good luck, to long term collaboration and friendship with innovative and brilliant scholars. Long term fieldwork on ritual and religion requires close involvement with particular communities. Fieldwork should expand one’s conceptions, leading one out of one’s habitual frameworks, away from any sense of mastery over materials, to an awareness of their complexity and one’s own limitations.Strickmann sent me to study with Kristofer Schipper, who exemplified the interdisciplinary approach Strickmann had recommended. Having spent 8 years in Taiwan, where he was ordained as a Daoist ritual specialist, Schipper had a profoundly different perspective on the structures of Chinese local society than those put forward in the United States by sociologists and anthropologists who had accepted the Confucian model of Chinese society and grafted a Parsonian social structural model onto it (on this point see the critique of the "Culture and post-war American Historiography of China" by Judith Farquhar and James Hevia, positions 1.2, 1993). Schipper had discovered a continuity of practice linking discrete regional ritual traditions of Daoist liturgy to early sources (3rd -6th century) in the Daoist Canon. He further discovered that the locally based Daoist ritual specialists were unaware of the existence or the contents of the Daoist Canon. This situation was unlike that of the majority of Buddhist monks or Confucian literati in relation to their respective classical canons. This discovery led to the understanding that there were many vertical lines of transmission of ritual practices and manuscripts flowing through the cities, towns, and villages of China, Taiwan, and the communities of Overseas Chinese around Southeast Asia and the rest of the world. But to some critics, Schipper’s writings represented the tendency to equate personal experience in the field with a subjective knowledge figured as a heightened authenticity (see review of The Taoist Body (Berkeley, 1993) in JAS). Nevertheless, Schipper’s insights led to a profound questioning if not a reversal of previous paradigms. Still, the issue is not to finda different, supposedly more accurate representation of the unity of Chinese culture, but instead to conceptualize the actual workings of “pre-modern” forms such as Daoist ritual under conditions of uneven development.Research by James Hayes, David Faure and others in the villages of the New Territories confirmed the presence and importance of a wide variety of textual sources such as almanacs, lineage genealogies, land contracts, documents of medical practitioners, geomancers, and prognosticators, handbooks of the Confucian masters of ceremony (lisheng), formularies of local scribes, liturgies of local Daoist, Buddhist, sectarian and spirit-medium associations, scripts of local theatrical traditions, etc. Very little is known about the dimensions, flows, and cross-currents, not to mention the historical and current uses, of these lines of transmission of the vast "archive" of popular cultural printed books, manuscripts, and embodied cultural practices. Little theoretical work has been done on how these practices function under current conditions of catastrophic change.Recently, I have been involved in a project on regional ritual and drama led by Professor Wang Ch'iu-kui which has resulted in the publication of 80 volumes of reports on ritual performances, including relevant manuscripts, from 15 provinces of China (Minsu quyi congshu). Prof. Wang is also editing 15 to 20 volumes of the complete manuscript collections of Daoist ritual specialists from various parts of China (volumes are already available for Zhejiang, western Fujian, and Sichuan). John Lagerwey, now teaching at the Ecole Pratique des Hautes Etudes in Paris, has edited and published over a dozen volumes of essay length accounts of lineage, communal ritual, and temple alliances from the Hakka regions of Minxi and Gannan. And the Chinese Central Academy of Arts is still bringing out its province by province ten part encyclopedia of popular art forms including regional theater, performing arts, folksong, regional music, dance, legends and folktales, etc. There has also been an outpouring of publications of stone inscriptions, beginning with Chen Yuan's massive volume entitled Daojia jinshilue (Daoist Epigraphy) Beijing , Wenwu, 1988, and volumes on socio-economic inscriptions from Beijing, Shanghai, Suzhou and Foshan, and leading in recent years to the publication of 101 volumes of the Beijing Library rubbings and other regional collections, and a county by county stelae publication project on Taiwan. To this I plan to add my series ofpublications entitled Epigraphical Materials on the History of Religion in Fujian. One volume on the Xinghua region was published in 1995 (Fuzhou, Fujian Renmin chubanshe). Three more volumes on the Quanzhou region will come out in 2003, followed by another three volumes on the Zhangzhou region in a year or two. While I do not want to recommend endless data gathering projects as the future of Chinese studies, it is nevertheless clear that much remains to be done, and more remains to be thought.Conducting this research has entailed riding motorcycles around the countryside of Fujian for months on end. Gathering local inscriptions depends on the support of local cultural officials and even more on the enthusiasm of local villagers. Studying the inscriptions in their immediate context enables one to ask about local interpretations and understandings, and to gain insights into local knowledge and organization. Obscure characters often have local interpretations, and one can learn a great deal by moving from the names and modes of giving in listed contributions on local stelae to local modes of self-organization. Searching for stelae brings one into contact with local geography, temples, ancestral halls - in short, an entire physical and cultural topography. The materials gathered from the stelae, and from other locally held manuscript sources such as lineage genealogies, local gazetteers, and collected writings of local literati, enable one to enlarge the available documentation on the growth of local cultures. These sources provide a ground view perspective on the state and its institutions, as well as giving evidence of a long term tendency towards local autonomy and self-organization over from the late Ming through to the present day.The collecting of stelae and other local documents led me to conduct a more systematic survey of religious practices and social organizations in a geographically defined region, the irrigated Putian plain. The very simple methodological principle here is that if one surveys features of all villages and towns in a physically distinct area, a multitude of traits and cultural potentialities will emerge. While this may lack the depth of a village study, the likelihood is that more potentialities will emerge from a survey of a thousand villages and their interactions than in the in depth study of any particular village. Moreover, the starting point of the analysis is a recognition that any one individual or any village can be part of a multitude of different spatial (social, economic,cultural) planes and networks. The understanding that the construction of vectorized space is a cultural and bodily practice is explored briefly in the draft paper I circulated prior to the workshop. I argued that such spatial and temporal complexity reveals the continuing power of a wide variety of communal "pre-modern" ritual practices that are employed in the current negotiation of modernity in the Putian plain. In that paper I also listed some of the principle findings of the survey:In 610 villages of the Putian irrigated plain, on average, the population wasfound to be around 1200 people, though some villages have six thousand ormore residents. There are over 100 different surname groups in these 600villages, and the average village had 3.4 surnames, but some villages had 14or more surnames. 27% of the villages were single surname villages. Therewere 1639 temples in the 600 villages, an average of 2.7 per village, thoughsome villages had up to 18 temples. 36% of villages had only onetemple. The 1639 temples housed 6960 god statues. These represented over1200 different deities. Each temple had an average of 4.3 gods, but sometemples had as many as 31 deities. All of these temples organize ritual-events at the Lantern Festival, and on the birthdates of their gods. In someareas ritual-events take place within walking distance 250 days of the year.These ritual-events are embedded in historically complex processes of theconstruction of spatial nodes, multiple networks, and infinite planes ofinscription. These ritual events inscribe of lines of varying speeds on thesespatial planes. They capture, deform, and transduce of lines of forcetransversing the spaces they create, whether these be forces of state orlineage or cult territorialization, or capitalist, technological, or culturalforces of deterritorialization. In other words, these singular ritual-eventsand the changing spaces they produce and mobilize have been involved in aconstantly changing confrontation with capital and different state and socialformations for centuries. Elsewhere I have referred to the temple networksof Putian as a second government - providing services to the locale but alsocollecting funds and mobilizing populations. This sector of localgovernance and relative local autonomy has evolved slowly since the mid-Ming, and has shown an ability to respond to the retreat of the state fromcontrol over everyday life in contemporary China. The history of thisgradual establishment of the institutions, techniques, and practices of localautonomy is an important chapter in the socio-cultural development ofChina with many implications for the future.I am still only beginning my analysis of the multiple planes and cultural features in the irrigated Putian region. I have been gathering local historical materials, beginning with inscriptions, lineage genealogies, and liturgical manuscripts, to provide a background to the current geo-cultural patterns. These historical researches, combined with my growing involvement in and understanding of ritual events in this region, have led to the elaboration of a concept I call the "syncretic field of Chinese religion", which challenges both the form and content of earlier social-science/Confucian models of Chinese society. Edward Davis has recently explicated this concept by comparing it to earlier notions such as "civil society" and "cultural nexus" in his Society and the Supernatural in Song China (U. of Hawaii Press, 2001 -see Conclusions). I discuss this concept in Lord of the Three in One: The Spread of a Cult in Southeast China (Princeton, 1998, ch. 1 and conclusions).What I attempted to do with the concept of the “syncretic field” was to trace an abstract diagram of a shifting force field of potentiality stretched between polar attractors of Confucian Sheng(hierarchical, ordering, centering power) and Ling(immediate, localized, unpredictable spiritual efficacy), marked by complex, hybrid forms of religious ritual and collective experimentation. The syncretic field is not intended to represent a static binary opposition. Instead, one can conceive of the syncretic field as taking on very particular configurations and actualizations as it changes shape and dimensions over time. Different phases will show a distinct pattern of distribution of nodes of attraction (official temples and shrines, academies and shrines to literati, Buddhist ritual, ancestral rites, Daoist rituals, popular cults) in different relations to one another and to different groups in different regions. At the individual level, one might examine the pull of polar attractors of bianshen (self-transformation into a variety of deities as practiced by Daoistritual specialists) and fushen (spirit possession in which a medium’s bo dy is inhabited by forces beyond his or her control). Any conceptualization of the current morphings of the syncretic field - those dephasings that emerge at the level of individuation - would have to take into account CCP claims to enlightenment, rationality, and reflexivity (counter-alienation) - in relation to earlier polar attractors. The modern nation-state institutions and discourses (socialist as well as modernizing and capitalist) continue to generate great gaps and discontinuities in which local autonomous forms of collective desire and cultural experimentation, employing "pre-modern" temporal, spatial, and communal modalities, continue to flourish. More work needs to be done on the synaesthetic dimensions and channeling of affect in ritual events, in order to better link the study of these events with the historical modifications of the syncretic field. My hope is that concepts such as “syncretic field” can have applications outside of Chinese studies.Asian Studies? I concur with Harry Haratoonian and Miyoshi Masao that Asian Studies has not lived up to its claims to interdisciplinarity, and that instead it has fallen into a defensive posture, often upholding reified, essentialistic visions of "traditional Chinese culture". Asian Studies has sadly missed an opportunity to learn from the transgressive potential of cultural studies, without remaining aware of cultural studies limitations and conservative potential. Asian Studies should realize that its mission is no longer to present an interdisciplinary picture of a unified cultural whole, but rather that it should work in collaboration with Asian scholars with their own vital contributions to build an interdisciplinary approach that would question the category of culture itself, and explore “culture” as an open-ended set of practices, from local to national, global to cosmic. This form of collective, collaborative inquiry would be limited neither by discipline nor by region.The first step, it seems to me, is to learn from the experience of Japanese studies, which has achieved a more profound self-critique than Chinese studies. I am thinking of the historical and critical work of Naoki Sakai, Harootunian, Tom Lamarre, and others. Rather than turning into the next generation of conservative leadership, even if armed with more sophisticated tools of cultural analysis, the people involved in innovative research in Chinese studies could take inspiration from those studies which。