Search results for ""harvard university, asia center""

The political novel, which enjoyed a steep yet short rise to international renown between the 1830s and the 1910s, is primarily concerned with the nation’s political future. It offers a characterization of the present, a blueprint of the future, and the image of the heroes needed to get there. With the standing it gained during its meteoric rise, the political novel helped elevate the novel altogether to become the leading literary genre of the twentieth century worldwide.Focusing on its adaptation in the Chinese context, Catherine Vance Yeh traces the genre from Disraeli’s England through Europe and the United States to East Asia. Her study goes beyond comparative approaches and nation-state- and language-centered histories of literature to examine the intrinsic connections among literary works. Through detailed studies, especially of the Chinese exemplars, Yeh explores the tensions characteristic of transcultural processes: the dynamics through which a particular, and seemingly local, literary genre goes global; the ways in which such a globalized literary genre maintains its core features while assuming local identity and interacting with local audiences and political authorities; and the relationship between the politics of form and the role of politics in literary innovation.

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Monstrous Bodies is a cultural and literary history of ambiguous bodies in imperial Japan. It focuses on what the book calls modern monsters—doppelgangers, robots, twins, hybrid creations—bodily metaphors that became ubiquitous in the literary landscape from the Meiji era (1868–1912) up until the outbreak of the Second Sino-Japanese War in 1937. Such monsters have often been understood as representations of the premodern past or of “stigmatized others”—figures subversive to national ideologies. Miri Nakamura contends instead that these monsters were products of modernity, informed by the newly imported scientific discourses on the body, and that they can be read as being complicit in the ideologies of the empire, for they are uncanny bodies that ignite a sense of terror by blurring the binary of “normal” and “abnormal” that modern sciences like eugenics and psychology created. Reading these literary bodies against the historical rise of the Japanese empire and its colonial wars in Asia, Nakamura argues that they must be understood in relation to the most “monstrous” body of all in modern Japan: the carefully constructed image of the empire itself.

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Empires on the Waterfront offers a new spatial framework for understanding Japan’s extended transition into the modern world of nation-states. This study examines a largely unacknowledged system of “special trading ports” that operated under full Japanese jurisdiction in the shadow of the better-known treaty ports. By allowing Japan to circumvent conditions imposed on treaty ports, the special trading ports were key to achieving autonomy and regional power.Catherine L. Phipps uses an overtly geographic approach to demonstrate that the establishment of Japan’s maritime networks depended on initiatives made and carried out on multiple geographical scales—global, national, and local. The story of the special trading ports unfolds in these three dimensions. Through an in-depth assessment of the port of Moji in northern Kyushu, Empires on the Waterfront recasts the rise of Japan’s own empire as a process deeply embedded in the complicated system of maritime relations in East Asia during the pivotal second half of the nineteenth century.

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Chinese martial arts novels from the late nineteenth century are filled with a host of suggestive sounds. Characters cuss and curse in colorful dialect accents, vendor calls ring out from bustling marketplaces, and martial arts action scenes come to life with the loud clash of swords and the sounds of bodies colliding. What is the purpose of these sounds, and what is their history? In Sound Rising from the Paper, Paize Keulemans answers these questions by critically reexamining the relationship between martial arts novels published in the final decades of the nineteenth century and earlier storyteller manuscripts. He finds that by incorporating, imitating, and sometimes inventing storyteller sounds, these novels turned the text from a silent object into a lively simulacrum of festival atmosphere, thereby transforming the solitary act of reading into the communal sharing of an oral performance. By focusing on the role sound played in late nineteenth-century martial arts fiction, Keulemans offers alternatives to the visual models that have dominated our approach to the study of print culture, the commercialization of textual production, and the construction of the modern reading subject.

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Once a powerful figure who reversed the disintegration of China and steered the country to Allied victory in World War II, Chiang Kai-shek fled into exile following his 1949 defeat in the Chinese civil war. As attention pivoted to Mao Zedong’s communist experiment, Chiang was relegated to the dustbin of history.In Chiang Kai-shek’s Politics of Shame, Grace C. Huang reconsiders Chiang’s leadership and legacy by drawing on an extraordinary and uncensored collection of his diaries, telegrams, and speeches stitched together by his secretaries. She paints a new, intriguing portrait of this twentieth-century leader who advanced a Confucian politics of shame to confront Japanese incursion into China and urge unity among his people. In also comparing Chiang’s response to imperialism to those of Mao, Yuan Shikai, and Mahatma Gandhi, Huang widens the implications of her findings to explore alternatives to Western expressions of nationalism and modernity and reveal how leaders of vulnerable states can use potent cultural tools to inspire their country and contribute to an enduring national identity.

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Opportunity in Crisis explores the history of late Qing Cantonese migration along the West River basin during war and reconstruction and the impact of those developments on the relationship between state and local elites on the Guangxi frontier. By situating Cantonese upriver and overseas migration within the same framework, Steven Miles reconceives the late Qing as an age of Cantonese diasporic expansion rather than one of state decline.The book opens with crisis: rising levels of violence targeting Cantonese riverine commerce, much of it fomented by a geographically mobile Cantonese underclass. Miles then narrates the ensuing history of a Cantonese rebel regime established in Guangxi in the wake of the Taiping uprising. Subsequent chapters discuss opportunities created by this crisis and its aftermath and demonstrate important continuities and changes across the mid-century divide. With the reassertion of Qing control, Cantonese commercial networks in Guangxi expanded dramatically and became an increasingly important source of state revenue. Through its reliance on Hunanese and Cantonese to reconquer Guangxi, the Qing state allowed these diasporic cohorts more flexibility in colonizing the provincial administration and examination apparatus, helping to recreate a single polity on the eve of China’s transition from empire to nation-state.

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In 2013, Chinese leader Xi Jinping announced a campaign for national rejuvenation. The One Belt One Road initiative, or OBOR, has become the largest infrastructure program in history. Nearly every Chinese province, city, major business, bank, and university have been mobilized to serve it, spending hundreds of billions of dollars overseas building ports and railroads, laying fiber cables, and launching satellites. Using a trove of Chinese sources, author Eyck Freymann argues these infrastructure projects are a sideshow. OBOR is primarily a campaign to restore an ancient model in which foreign emissaries paid tribute to the Chinese emperor, offering gifts in exchange for political patronage. Xi sees himself as a sort of modern-day emperor, determined to restore China’s past greatness.Many experts assume that Xi’s nakedly neo-imperial scheme couldn’t possibly work. Freymann shows how wrong they are. China isn’t preying on victims, Freymann argues. It’s attracting willing partners—including Western allies—from Latin America to Southeast Asia to the Persian Gulf. Even in countries where OBOR megaprojects fail, Freymann finds that political leaders still want closer ties with China.Freymann tells the monumental story of Xi’s project on the global stage. Drawing on primary documents in five languages, interviews with senior officials, and on-the-ground case studies from Malaysia to Greece, Russia to Iran, Freymann pulls back the veil of propaganda about OBOR, giving readers a page-turning world tour of the burgeoning Chinese empire, a guide for understanding China’s motives and tactics, and clear recommendations for how the West can compete.

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China’s sixteenth and seventeenth centuries saw an unprecedented explosion in the production and circulation of woodblock-printed books. What can surviving traces of that era’s print culture reveal about the makers and consumers of these books? Home and the World addresses this question by carefully examining a wide range of late Ming books, considering them not merely as texts, but as material objects and economic commodities designed, produced, and marketed to stand out in the distinctive book marketplace of the time, and promising high enjoyment and usefulness to readers. Although many of the mass-market commercial imprints studied here might have struck scholars from the eighteenth century on as too trivial, lowbrow, or slipshod to merit serious study, they prove to be an invaluable resource, providing insight into their readers’ orientations toward the increasingly complex global stage of early modernity and toward traditional Chinese conceptions of textual, political, and moral authority. On a more intimate scale, they tell us about readers’ ideals of a fashionable and pleasurable private life. Through studying these works, we come closer to recapturing the trend-conscious, sophisticated, and often subversive ways readers at this important moment in China’s history imagined their world and their place within it.

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Manga from the Floating World is the first full-length study in English of the kibyōshi, a genre of woodblock-printed comic book widely read in late-eighteenth-century Japan. By combining analysis of the socioeconomic and historical milieus in which the genre was produced and consumed with three annotated translations of works by major author-artist Santō Kyōden (1761–1816) that closely reproduce the experience of encountering the originals, Adam Kern offers a sustained close reading of the vibrant popular imagination of the mid-Edo period. The kibyōshi, Kern argues, became an influential form of political satire that seemed poised to transform the uniquely Edoesque brand of urban commoner culture into something more, perhaps even a national culture, until the shogunal government intervened.Based on extensive research using primary sources in their original Edo editions, the volume is copiously illustrated with rare prints from Japanese archival collections. It serves as an introduction not only to the kibyōshi but also to the genre’s readers and critics, narratological conventions, modes of visuality, format, and relationship to the modern Japanese manga and to the popular literature and wit of Edo. Filled with graphic puns and caricatures, these entertaining works will appeal to the general reader as well as to the more experienced student of Japanese cultural history—and anyone interested in the global history of comics, graphic novels, and manga.

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Landscape has always played a vital role in shaping Japan’s cultural identity. Imaginative Mapping analyzes how intellectuals of the Tokugawa and Meiji eras used specific features and aspects of the landscape to represent their idea of Japan and produce a narrative of Japan as a cultural community. These scholars saw landscapes as repositories of local history and identity, stressing Japan’s differences from the models of China and the West.By detailing the continuities and ruptures between a sense of shared cultural community that emerged in the seventeenth century and the modern nation state of the late nineteenth century, this study sheds new light on the significance of early modernity, one defined not by temporal order but rather by spatial diffusion of the concept of Japan. More precisely, Nobuko Toyosawa argues that the circulation of guidebooks and other spatial narratives not only promoted further movement but also contributed to the formation of subjectivity by allowing readers to imagine the broader conceptual space of Japan. The recurring claims to the landscape are evidence that it was the medium for the construction of Japan as a unified cultural body.

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This study of modern Japan engages the fields of art history, literature, and cultural studies, seeking to understand how the “beautiful woman” (bijin) emerged as a symbol of Japanese culture during the Meiji period (1868–1912). With origins in the formative period of modern Japanese art and aesthetics, the figure of the bijin appeared across a broad range of visual and textual media: photographs, illustrations, prints, and literary works, as well as fictional, critical, and journalistic writing. It eventually constituted a genre of painting called bijinga (paintings of beauties).Aesthetic Life examines the contributions of writers, artists, scholars, critics, journalists, and politicians to the discussion of the bijin and to the production of a national discourse on standards of Japanese beauty and art. As Japan worked to establish its place in the world, it actively presented itself as an artistic nation based on these ideals of feminine beauty. The book explores this exemplary figure for modern Japanese aesthetics and analyzes how the deceptively ordinary image of the beautiful Japanese woman—an iconic image that persists to this day—was cultivated as a “national treasure,” synonymous with Japanese culture.

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Imperiled Destinies examines the evolution of Daoist beliefs about human liability and redemption over eight centuries and outlines ritual procedures for rescuing an ill‐starred destiny. From the second through the tenth century CE, Daoism emerged as a liturgical organization that engaged vigorously with Buddhism and transformed Chinese thinking about suffering, the nature of evil, and the aims of liberation. In the fifth century, elements of classical Daoism combined with Indian yogic practices to interiorize the quest for deliverance.The medieval record portrays a world engulfed by evil, where human existence was mortgaged from birth and burdened by increasing debts and obligations in this world and the next. Against this gloomy outlook, Daoism offered ritual and sacramental instruments capable of acting on the unseen world, providing therapeutic relief and ecstatic release from apprehensions of death, disease, war, spoilt harvests, and loss. Drawing on prayer texts, liturgical sermons, and experiential narratives, Franciscus Verellen focuses on the Daoist vocabulary of bondage and redemption, the changing meanings of sacrifice, and metaphoric conceptualizations bridging the visible and invisible realms. The language of medieval supplicants envisaged the redemption of an imperiled destiny as debt forgiveness, and deliverance as healing, purification, release, or emergence from darkness into light.

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For over a century, voting has been a surprisingly common political activity in China. Voting as a Rite examines China’s experiments with elections from the perspective of intellectual and cultural history. Rather than arguing that such exercises were either successful or failed attempts at political democracy, the book instead focuses on a previously unasked question: how did those who participated in Chinese elections define success or failure for themselves? Answering this question reveals why Chinese elites originally became enamored of elections at the end of the nineteenth century, why critics complained about elections that featured real competition in the early twentieth century, and why elections continued to be held after the mid-twentieth century even though outcomes were predetermined by the state. While no mainland Chinese government has ever felt that its rule required validation at the ballot box, the discourses that surrounded elections reveal much about important tensions within modern Chinese political thought. What is the best means to identify talent? Can the state trust the people to act responsibly as citizens? As Joshua Hill shows, elections are vital, not peripheral, to understanding these concerns fully.

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For over a century, voting has been a surprisingly common political activity in China. Voting as a Rite examines China’s experiments with elections from the perspective of intellectual and cultural history. Rather than arguing that such exercises were either successful or failed attempts at political democracy, the book instead focuses on a previously unasked question: how did those who participated in Chinese elections define success or failure for themselves? Answering this question reveals why Chinese elites originally became enamored of elections at the end of the nineteenth century, why critics complained about elections that featured real competition in the early twentieth century, and why elections continued to be held after the mid-twentieth century even though outcomes were predetermined by the state. While no mainland Chinese government has ever felt that its rule required validation at the ballot box, the discourses that surrounded elections reveal much about important tensions within modern Chinese political thought. What is the best means to identify talent? Can the state trust the people to act responsibly as citizens? As Joshua Hill shows, elections are vital, not peripheral, to understanding these concerns fully.

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The occupation of the northern half of the Chinese territories in the 1120s brought about a transformation in political communication in the south that had lasting implications for imperial Chinese history. By the late eleventh century, the Song court no longer dominated the production of information about itself and its territories. Song literati gradually consolidated their position as producers, users, and discussants of court gazettes, official records, archival compilations, dynastic histories, military geographies, and maps. This development altered the relationship between court and literati in political communication for the remainder of the imperial period. Based on a close reading of reader responses to official records and derivatives and on a mapping of literati networks, the author further proposes that the twelfth-century geopolitical crisis resulted in a lasting literati preference for imperial restoration and unified rule.Hilde De Weerdt makes an important intervention in cultural and intellectual history by examining censorship and publicity together. In addition, she reorients the debate about the social transformation and local turn of imperial Chinese elites by treating the formation of localist strategies and empire-focused political identities as parallel rather than opposite trends.

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Like most empires, the Ming court sponsored grand displays of dynastic strength and military prowess. Covering the first two centuries of the Ming dynasty (1368–1644), Martial Spectacles of the Ming Court explores how the royal hunt, polo matches, archery contests, equestrian demonstrations, and the imperial menagerie were represented in poetry, prose, and portraiture. This study reveals that martial spectacles were highly charged sites of contestation, where Ming emperors and senior court ministers staked claims about rulership, ruler-minister relations, and the role of the military in the polity. Simultaneously colorful entertainment, prestigious social events, and statements of power, martial spectacles were intended to make manifest the ruler’s personal generosity, keen discernment, and respect for family tradition. They were, however, subject to competing interpretations that were often beyond the emperor’s control or even knowledge. By situating Ming martial spectacles in the wider context of Eurasia, David Robinson brings to light the commensurability of the Ming court with both the Mongols and Manchus but more broadly with other early modern courts such as the Timurids, the Mughals, and the Ottomans.

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An Imperial Path to Modernity examines the role of liberal intellectuals in reshaping transnational ideas and internationalist aspirations into national values and imperial ambitions in early twentieth-century Japan. Perceiving the relationship between liberalism and the international world order, a cohort of Japanese thinkers conformed to liberal ideas and institutions to direct Japan’s transformation into a liberal empire in Asia. To sustain and rationalize the imperial enterprise, these Japanese liberals sought to make the domestic political stage less hostile to liberalism. Facilitating the creation of print-mediated public opinion, liberal intellectuals attempted to enlist the new middle class as a social ally in circulating liberal ideas and practices within Japan and throughout the empire.In tracing the interconnections between liberalism and the imperial project, Jung-Sun N. Han focuses on the ideas and activities of Yoshino Sakuzo (1878–1933), who was and is remembered as a champion of prewar Japanese liberalism and Taisho democracy. Drawing insights from intellectual history, cultural studies, and international relations, this study argues that prewar Japanese liberalism grew out of the efforts of intellectuals such as Yoshino who worked to devise a transnational institution to govern the Japanese empire.

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Framed by the decline of the Heian aristocracy in the late 1100s and the rise of the Tokugawa shogunate in the early 1600s, Japan’s medieval era was a chaotic period of diffuse political power and frequent military strife. This instability prevented central authorities from regulating trade, issuing currency, enforcing contracts, or guaranteeing property rights. But the lack of a strong central government did not inhibit economic growth. Rather, it created opportunities for a wider spectrum of society to participate in trade, markets, and monetization.Peripheral elites—including merchants, warriors, rural estate managers, and religious leaders—devised new ways to circumvent older forms of exchange by importing Chinese currency, trading in local markets, and building an effective system of long-distance money remittance. Over time, the central government recognized the futility of trying to stifle these developments, and by the sixteenth century it asserted greater control over monetary matters throughout the realm.Drawing upon diaries, tax ledgers, temple records, and government decrees, Ethan Isaac Segal chronicles how the circulation of copper currency and the expansion of trade led to the start of a market-centered economy and laid the groundwork for Japan’s transformation into an early modern society.

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Tian, or Heaven, had multiple meanings in early China. It had been used since the Western Zhou to indicate both the sky and the highest god, and later came to be regarded as a force driving the movement of the cosmos and as a home to deities and imaginary animals. By the Han dynasty, which saw an outpouring of visual materials depicting Heaven, the concept of Heaven encompassed an immortal realm to which humans could ascend after death.Using excavated materials, Lillian Tseng shows how Han artisans transformed various notions of Heaven—as the mandate, the fantasy, and the sky—into pictorial entities. The Han Heaven was not indicated by what the artisans looked at, but rather was suggested by what they looked into. Artisans attained the visibility of Heaven by appropriating and modifying related knowledge of cosmology, mythology, astronomy. Thus the depiction of Heaven in Han China reflected an interface of image and knowledge.By examining Heaven as depicted in ritual buildings, on household utensils, and in the embellishments of funerary settings, Tseng maintains that visibility can hold up a mirror to visuality; Heaven was culturally constructed and should be culturally reconstructed.

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Ancestral ritual in early China was an orchestrated dance between what was present (the offerings and the living) and what was absent (the ancestors). The interconnections among the tangible elements of the sacrifice were overt and almost mechanical, but extending those connections to the invisible guests required a medium that was itself invisible. Thus in early China, ancestral sacrifice was associated with focused thinking about the ancestors, with a structured mental effort by the living to reach out to the absent forebears and to give them shape and existence. Thinking about the ancestors-about those who had become distant-required active deliberation and meditation, qualities that had to be nurtured and learned. This study is a history of the early Chinese ancestral cult, particularly its cognitive aspects. Its goals are to excavate the cult's color and vitality and to quell assumptions that it was no more than a simplistic and uninspired exchange of food for longevity, of prayers for prosperity. Ancestor worship was not, the author contends, merely mechanical and thoughtless. Rather, it was an idea system that aroused serious debates about the nature of postmortem existence, served as the religious backbone to Confucianism, and may even have been the forerunner of Daoist and Buddhist meditation practices.

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In the sixth month of 736, a Japanese diplomatic mission set out for the kingdom of Silla, on the Korean peninsula. The envoys undertook the mission during a period of strained relations with the country of their destination, met with adverse winds and disease during the voyage, and returned empty-handed. The futile journey proved fruitful in one respect: its literary representation—a collection of 145 Japanese poems and their Sino-Japanese (kanbun) headnotes and footnotes—made its way into the eighth-century poetic anthology Man’yōshū, becoming the longest poetic sequence in the collection and one of the earliest Japanese literary travel narratives.Featuring deft translations and incisive analysis, this study investigates the poetics and thematics of the Silla sequence, uncovering what is known about the actual historical event and the assumptions and concerns that guided its re-creation as a literary artifact and then helped shape its reception among contemporary readers. H. Mack Horton provides an opportunity for literary archaeology of some of the most exciting dialectics in early Japanese literary history.

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Among the environmental challenges facing us is alleviating the damage to marine ecosystems caused by pollution and overfishing. Coming to grips with contemporary problems, this book argues, depends on understanding how people have historically generated, perceived, and responded to environmental change. This work explores interactions between society and environment in China’s most important marine fishery, the Zhoushan Archipelago off the coast of Zhejiang and Jiangsu, from its nineteenth-­century expansion to the exhaustion of the most important fish species in the 1970s. This history of Zhoushan’s fisheries illuminates long-term environmental processes and analyzes the intersections of local, regional, and transnational ecological trends and the array of private and state interests that shaped struggles for the control of these common-pool natural resources. What institutions did private and state actors use to regulate the use of the fishery? How did relationships between social organizations and the state change over time? What types of problems could these arrangements solve and which not? What does the fate of these institutions tell us about environmental change in late imperial and modern China? Answering these questions will give us a better understanding of the relationship between past ecological changes and present environmental challenges.

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This book charts the vicissitudes of a rural community of papermakers in Sichuan. The process of transforming bamboo into paper involves production-related and social skills, as well as the everyday skills that allowed these papermakers to survive in an era of tumultuous change. The Chinese revolution—understood as a series of interconnected political, social, and technological transformations—was, Jacob Eyferth argues, as much about the redistribution of skill, knowledge, and technical control as it was about the redistribution of land and political power.The larger context for this study is the “rural–urban divide”: the institutional, social, and economic cleavages that separate rural people from urbanites. This book traces the changes in the distribution of knowledge that led to a massive transfer of technical control from villages to cities, from primary producers to managerial elites, and from women to men. It asks how a vision of rural people as unskilled has affected their place in the body politic and contributed to their disenfranchisement. By viewing skill as a contested resource, subject to distribution struggles, it addresses the issue of how revolution, state-making, and marketization have changed rural China.

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Described as “all under Heaven,” the Chinese empire might have extended infinitely, covering all worlds and cultures. That ideology might have been convenient for the state, but what did late imperial people really think about the scope and limits of the human community?Writers of late imperial fiction and drama were, the author argues, deeply engaged with questions about the nature of the Chinese empire and of the human community. Fiction and drama repeatedly pose questions concerning relations both among people and between people and their possessions: What ties individuals together, whether permanently or temporarily? When can ownership be transferred, and when does an object define its owner? What transforms individual families or couples into a society?Tina Lu traces how these political questions were addressed in fiction through extreme situations: husbands and wives torn apart in periods of political upheaval, families so disrupted that incestuous encounters become inevitable, times so desperate that people have to sell themselves to be eaten.

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The literary career of Uchida Hyakken (1889–1971) encompassed a wide variety of styles and genres, including fiction, ­zuihitsu (essays), war diaries, poetry, travelogues, and children’s stories. In discussing his oeuvre, critics have circumscribed Hyakken to a private literary realm detached from the era in which he wrote.Rachel DiNitto provides a critical corrective by locating in Hyakken’s simple yet powerful literary language a new way to appreciate the various literary reactions to the modernization of the early decades of the twentieth century and a means to open up a literary space of protest, an alternate intellectual response to the era of militarism.This book takes up Hyakken’s fiction and essays written during Japan’s prewar years to investigate the intersection of his literature with the material and discursive surroundings of the time: a consumer-oriented print culture; the popular entertainment of film; the capitalist and cultural force of an emergent middle class; a planned, yet sprawling metropolis; and the war machine of an expanding Japanese ­empire. Emerging from this analysis is a writer who relied on the quotidian language of the everyday and the symbols of cultural modernism to counter the harsh realities of modernization and imperialism and to express sentiments contrary to the mainstream ideological rhetoric of the time.

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This collection of essays reveals the Ming court as an arena of competition and negotiation, where a large cast of actors pursued individual and corporate ends, personal agency shaped protocol and style, and diverse people, goods, and tastes converged. Rather than observing an immutable set of traditions, court culture underwent frequent reinterpretation and rearticulation, processes driven by immediate personal imperatives, mediated through social, political, and cultural interaction.The essays address several common themes. First, they rethink previous notions of imperial isolation, instead stressing the court’s myriad ties both to local Beijing society and to the empire as a whole. Second, the court was far from monolithic or static. Palace women, monks, craftsmen, educators, moralists, warriors, eunuchs, foreign envoys, and others strove to advance their interests and forge advantageous relations with the emperor and one another. Finally, these case studies illustrate the importance of individual agency. The founder’s legacy may have formed the warp of court practices and tastes, but the weft varied considerably. Reflecting the complexity of the court, the essays represent a variety of perspectives and disciplines—from intellectual, cultural, military, and political to art history and musicology.

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As industrial and scientific developments in early-twentieth-century Japan transformed the meaning of “objective observation,” modern writers and poets struggled to capture what they had come to see as an evolving network of invisible relations joining people to the larger material universe. For these artists, literary modernism was a crisis of perception before it was a crisis of representation. When Our Eyes No Longer See portrays an extraordinary moment in the history of this perceptual crisis and in Japanese literature during the 1920s and 1930s.The displacement in science of “positivist” notions of observation by a “realist” model of knowledge provided endless inspiration for Japanese writers. Gregory Golley turns a critical eye to the ideological and ecological incarnations of scientific realism in several modernist works: the photographic obsessions of Tanizaki Jun’ichiro’s Naomi, the disjunctive portraits of the imperial economy in Yokomitsu Riichi’s Shanghai, the tender depictions of astrophysical phenomena and human-wildlife relations in the children’s stories of Miyazawa Kenji.Attending closely to the political and ethical consequences of this realist turn, this study focuses on the common struggle of science and art to reclaim the invisible as an object of representation and belief.

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By examining how narrative strategies reinforce or contest deterministic paradigms, this work describes modern Chinese fiction's unique contribution to ethical and literary debates over the possibility for meaningful moral action. How does Chinese fiction express the desire for freedom as well as fears of attendant responsibilities and abuses? How does it depict struggles for and against freedom? How do the texts allow for or deny the possibility of freedom and agency? By analyzing discourses of agency and fatalism and the ethical import of narrative structures, the author explores how representations of determinism and moral responsibility changed over the twentieth century. She links these changes to representations of time and to enduring commitments to human-heartedness and social justice.Although Chinese fiction may contain some of the most disconsolate pages in the twentieth century's long literature of disenchantment, it also bespeaks, Knight argues, a passion for freedom and moral responsibility. Responding to ongoing conflicts between the claims of modernity and the resources of past traditions, these stories and novels are often dominated by challenges to human agency. Yet read with sensitivity to traditional Chinese conceptions of moral experience, their testimony to both the promises of freedom and the failure of such promises opens new perspectives on moral agency.

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In 1817 a Cantonese scholar was mocked in Beijing as surprisingly learned for someone from the boondocks; in 1855 another Cantonese scholar boasted of the flourishing of literati culture in his home region. Not without reason, the second man pointed to the Xuehaitang (Sea of Learning Hall) as the main factor in the upsurge of learning in the Guangzhou area. Founded in the 1820s by the eminent scholar-official Ruan Yuan, the Xuehaitang was indeed one of the premier academies of the nineteenth century.The celebratory discourse that portrayed the Xuehaitang as having radically altered literati culture in Guangzhou also legitimated the academy's place in Guangzhou and Guangzhou's place as a cultural center in the Qing empire. This study asks: Who constructed this discourse and why? And why did some Cantonese elites find this discourse compelling while others did not? To answer these questions, Steven Miles looks beyond intellectual history to local social and cultural history. Arguing that the academy did not exist in a scholarly vacuum, Miles contends that its location in the city of Guangzhou and the Pearl River Delta embedded it in social settings and networks that determined who utilized its resources and who celebrated its successes and values.

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In 1911, Joseph Bailie, a professor at Nanjing University, often took his Chinese students to tour Nanjing's shantytowns. One student, the son of a district magistrate, followed Bailie from hut to hut one rainy day, and was grateful that Bailie opened his eyes to the poverty in his own city. However, twenty years later, when M. R. Schafer, another Nanjing University professor, showed his students a film that included his own photographs of the poor quarters of Nanjing, his students were so upset that they demanded his expulsion from China. Zwia Lipkin explores the reasons for these starkly different reactions. Nanjing in the 1910s was a quiet city compared to 1930s Nanjing, which was by that time the national capital. Nanjing had become a symbol of national authority, aiming not only to become a model of modernization for the rest of China, but also to surpass Paris, London, and Washington. Underlying all of Nanjing's policies was a concern for the capital's image and looks—offensive people were allowed to exist as long as they remained invisible. Lipkin exposes both the process of social engineering and the ways in which the suppressed reacted to their abuse. Like Professor Schafer's movie, this book puts the poor at the center of the picture, defying efforts to make them invisible.

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The Meiji Restoration of 1868 inaugurated a period of great change in Japan; it is seldom associated, however, with advances in civil and political rights. By studying parliamentarianism—the theories, arguments, and polemics marshaled in support of a representative system of government—Kyu Hyun Kim uncovers a much more complicated picture of this era than is usually given. Bringing a fresh perspective as well as drawing on seldom-studied archival materials, Kim examines how parliamentarianism came to dominate the public sphere in the 1870s and early 1880s and gave rise to the movement among local activists and urban intellectuals to establish a national assembly. At the same time, Kim contends that we should confront the public sphere of Meiji Japan without insisting on fitting it into schemes of historical progress, from premodernity to modernity, from feudalism to democracy. The Japanese state was inextricably linked, in its origins as well as its continuing growth, to the self-transformation of Japanese society. One could not change without effecting a change in the other. The Meiji state's efforts to ensure that the state and society were connected only through channels firmly controlled by itself were constantly and successfully contested by the public sphere.

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“Chinese people should consume Chinese products!” This slogan was the catchphrase of a movement in early twentieth-century China that sought to link consumption and nationalism by instilling a concept of China as a modern “nation” with its own “national products.” From fashions in clothing to food additives, from museums to department stores, from product fairs to advertising, this movement influenced all aspects of China’s burgeoning consumer culture. Anti-imperialist boycotts, commemorations of national humiliations, exhibitions of Chinese products, the vilification of treasonous consumers, and the promotion of Chinese captains of industry helped enforce nationalistic consumption and spread the message—patriotic Chinese bought goods made of Chinese materials by Chinese workers in factories owned and run by Chinese.In China Made, Karl Gerth argues that two key forces shaping the modern world—nationalism and consumerism—developed in tandem in China. Early in the twentieth century, nationalism branded every commodity as either “Chinese” or “foreign,” and consumer culture became the place where the notion of nationality was articulated, institutionalized, and practiced. Based on Chinese, Japanese, and English-language archives, magazines, newspapers, and books, this first exploration of the historical ties between nationalism and consumerism reinterprets fundamental aspects of modern Chinese history and suggests ways of discerning such ties in all modern nations.

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Soon after overthrowing the Tokugawa government in 1868, the new Meiji leaders devised ambitious plans to build a modern nation-state. Among the earliest and most radical of the Meiji reforms was a plan for a centralized, compulsory educational system modeled after those in Europe and America. Meiji leaders hoped that schools would curb mounting social disorder and mobilize the Japanese people against the threat of Western imperialism.The sweeping tone of this revolutionary plan obscured the fact that the Japanese were already quite literate and had clear ideas about what a school should be. In the century preceding the Meiji restoration, commoners throughout Japan had established 50,000 schools with almost no guidance or support from the government. Consequently, the Ministry of Education's new code of 1872 met with resistance, as local officials, teachers, and citizens sought compromises and pursued alternative educational visions. Their efforts ultimately led to the growth and consolidation of a new educational system, one with the imprint of local demands and expectations. This book traces the unfolding of this process in Nagano prefecture and explores how local people negotiated the formation of the new order in their own communities.

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Since 1979 China’s leaders have introduced economic and political reforms that have lessened the state’s hold over the lives of ordinary citizens. By examining the growth in individual rights, the public sphere, democratic processes, and pluralization, the author seeks to answer questions concerning the relevance of liberal democratic ideas for China and the relationship between a democratic political culture and a democratic political system. The author also looks at the contradictory impulses and negative consequences for democracy generated by economic liberalism.Unresolved issues concerning the relationships among culture, democracy, and socioeconomic development are at the heart of the analysis. Nonideological criteria are used to assess the success of the Chinese approach to building a fair, just, and decent society.

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In this ethnography of the everyday life of contemporary Korea, Denise Lett argues that South Korea's contemporary urban middle class not only exhibits upper-class characteristics but also that this reflects a culturally inherited disposition of Koreans to seek high status. Lett shows that Koreans have adapted traditional ways of asserting high status to modern life, and analyzes strategies for claiming high status in terms of occupation, family, lifestyle, education, and marriage. The Harvard-Hallym Series on Korean Studies, published by the Harvard Council on East Asian Studies, is supported by the Korean Institute of Harvard and Hallym University in Korea. The series is committed to the publication of outstanding new scholarly work on Korea, regardless of discipline, in both the humanities and the social sciences.

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In texts from the mid-Heian to the early Kamakura periods, certain figures appear to be “marginal” or removed from “centers” of power. But why do we see these figures in this way?This study first seeks to answer this question by examining the details of the marginalizing discourse found in these texts. Who is portraying whom as marginal? For what reason? Is the discourse consistent? The author next considers these texts in terms of the predilection of modern scholarship, both Japanese and Western, to label certain figures “marginal.” She then poses the question: Is this predilection a helpful tool or does it inscribe modern biases and misconceptions onto these texts?

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In this study of desire in Late Imperial China, Martin W. Huang argues that the development of traditional Chinese fiction as a narrative genre was closely related to changes in conceptions of the fundamental nature of desire. He further suggests that the rise of vernacular fiction during the late Ming dynasty should be studied in the context of contemporary debates on desire, along with the new and complex views that emerged from those debates.Desire and Fictional Narrative in Late Imperial China shows that the obsession of authors with individual desire is an essential quality that defines traditional Chinese fiction as a narrative genre. Thus the maturation of the genre can best be appreciated in terms of its increasingly sophisticated exploration of the phenomenon of desire.

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For many years, China and India have been powerfully shaped by both transnational and subnational circulatory forces. This edited volume explores these local and global influences as they play out in the contemporary era. The analysis focuses on four intersecting topics: labor relations; legal reform and rights protest; public goods provision; and transnational migration and investment. The eight substantive chapters and introduction share a common perspective in arguing that distinctions in regime type (“democracy” versus “dictatorship”) alone offer little insight into critical differences and similarities between these Asian giants in terms of either policies or performance. A wide variety of subnational and transnational actors, from municipal governments to international organizations, and from local NGO activists to a far-flung diaspora, have been—and will continue to be—decisive.The authors approach China and India through a strategy of “convergent comparison,” in which they investigate temporal and spatial parallels at various critical junctures, at various levels of the political system, and both inside and outside the territorial confines of the nation-state. The intensified globalization of recent decades only heightens the need to view state initiatives against such a wider canvas.

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A house is a site, the bounds and focus of a community. It is also an artifact, a material extension of its occupants’ lives. This book takes the Japanese house in both senses, as site and as artifact, and explores the spaces, commodities, and conceptions of community associated with it in the modern era.As Japan modernized, the principles that had traditionally related house and family began to break down. Even where the traditional class markers surrounding the house persisted, they became vessels for new meanings, as housing was resituated in a new nexus of relations. The house as artifact and the artifacts it housed were affected in turn. The construction and ornament of houses ceased to be stable indications of their occupants’ social status, the home became a means of personal expression, and the act of dwelling was reconceived in terms of consumption. Amid the breakdown of inherited meanings and the fluidity of modern society, not only did the increased diversity of commodities lead to material elaboration of dwellings, but home itself became an object of special attention, its importance emphasized in writing, invoked in politics, and articulated in architectural design. The aim of this book is to show the features of this culture of the home as it took shape in Japan.

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Throughout the history of imperial China, the educated elite used various means to criticize government policies and actions. During the Song dynasty (960-1278), some members of this elite found an elegant and subtle means of dissent: landscape painting. By examining literary archetypes, the titles of paintings, contemporary inscriptions, and the historical context, Alfreda Murck shows that certain paintings expressed strong political opinions—some transparent, others deliberately concealed. She argues that the coding of messages in seemingly innocuous paintings was an important factor in the growing respect for painting among the educated elite and that the capacity of painting's systems of reference to allow scholars to express dissent with impunity contributed to the art's vitality and longevity.

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Investigating the late sixteenth through the nineteenth century, this work looks at the shifting boundaries between the Choson state and the adherents of Confucianism, Buddhism, Christianity, and popular religions. Seeking to define the meaning and constitutive elements of the hegemonic group and a particular marginalized community in this Confucian state, the contributors argue that the power of each group and the space it occupied were determined by a dynamic interaction of ideology, governmental policies, and the group's self-perceptions. Collectively, the volume counters the static view of the Korean Confucian state, elucidates its relationship to the wider Confucian community and religious groups, and suggests new views of the complex way in which each negotiated and adjusted its ideology and practices in response to the state's activities.

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