Sinologism

This book is a study of knowledge production about China and the Chinese civilization and as such it is a critique of the ways in which knowledge about the Chinese civilization is produced. It is not primarily intended as one that sets out to expose biases and prejudices against China, correct errors and misrepresentations of Chinese civilization, and dispute misperceptions and misinterpretations of Chinese materials, although all these issues do occur in the book. The overall objective is to get behind and beneath all these problems in order to uncover the motivations, mental frameworks, attitudes, and reasons for the abovementioned phenomena, which the author terms "Sinologism".

From the perspective of critical cultural sociology, this book delves into the intertwining relations of cultural transformation and social evolution, illuminating contemporary Chinese culture’s landscape and underlying logic since the 1980s. With a special focus on the tensions among politics, economy, and culture itself, this book examines the transitions of Chinese culture from tradition to the modern age. It expounds the cultural differentiation and its effect in contemporary China. Within this framework, the author addresses some key issues and phenomena that figure in the cultural scene of modern China, ranging from the crisis of Chinese cultural identity in the context of globalization, the media culture, and its impacts on everyday life, to the visual culture and social transformation. Offering a panoramic view of Chinese contemporary culture, literature, arts, and society, this title will serve as an essential read for scholars of China studies, Cultural studies, and visual culture, as well as anyone interested in what’s going on in Chinese contemporary culture.

An innovative text which adopts the tools of cultural studies to provide a fresh approach to the study of Chinese language, culture and society. The book tackles areas such as grammar, language, gender, popular culture, film and the Chinese diaspora and employs the concepts of social semiotics to extend the ideas of language and reading. Covering a range of cultural texts, it will help to break down the boundaries around the ideas and identities of East and West and provide a more relevant analysis of the Chinese and China.

Bringing together 16 articles by renowned scholars from around the globe, this volume offers a multi-dimensional view of comparative and world literature. Drawing on the scope of these scholars’ collective intellects and insights, it connects disparate research contexts to illuminate the multi-dimensional views of related areas as we step into the third decade of the 21st century. The book will be of particular interest to scholars working in comparative literary and cultural studies, and to readers interested in the future of literary studies in a cross-culturized world.

Mind and Body in Early China critiques Orientalist accounts of early China as the radical, "holistic" other. The idea that the early Chinese held the "strong" holist view, seeing no qualitative difference between mind and body, has long been contradicted by traditional archeological and qualitative textual evidence. New digital humanities methods, along with basic knowledge about human cognition, now make this position untenable. A large body of empirical evidence suggests that "weak" mind-body dualism is a psychological universal, and that human sociality would be fundamentally impossible without it. Edward Slingerland argues that the humanities need to move beyond social constructivist views of culture, and embrace instead a view of human cognition and culture that integrates the sciences and the humanities. Our interpretation of texts and artifacts from the past and from other cultures should be constrained by what we know about the species-specific, embodied commonalities shared by all humans. This book also attempts to broaden the scope of humanistic methodologies by employing team-based qualitative coding and computer-aided "distant reading" of texts, while also drawing upon our current best understanding of human cognition to transform our basic starting point. It has implications for anyone interested in comparative religion, early China, cultural studies, digital humanities, or science-humanities integration.

In this book Edward McDonald takes a fresh look at issues of language in Chinese studies. He takes the viewpoint of the university student of Chinese with the ultimate goal of becoming 'sinophone': that is, developing a fluency and facility at operating in Chinese-language contexts comparable to their own mother tongue. While the entry point for most potential sinophones is the Chinese language classroom, the kinds of "language" and "culture" on offer there are rarely questioned, and the links between the forms of the language and the situations in which they may be used are rarely drawn. The author’s explorations of Chinese studies illustrate the crucial link between becoming sinophone and developing a sinophone identity – learning Chinese and turning Chinese. Including chapters on: relating text to context in learning Chinese the social and political contexts of language learning myths about Chinese characters language reform and nationalism in modern China critical discourse analysis of popular culture ethnicity and identity in language learning. This book will be invaluable for all Chinese language students and teachers, and those with an interest in Chinese linguistics, linguistic anthropology, critical discourse analysis, and language education. Edward McDonald is currently Lecturer in Chinese at the University of Auckland, and has taught Chinese language, music, linguistics and semiotics at universities in Australia, China, and Singapore.

This volume provides the first study of the history of sinology (aka China studies) as charted across several communist states during the Cold War. The People’s Republic of China was created in the first years of the Cold War, with its early history and foreign policy intimately bound up in that larger geopolitical fight. All the seismic changes in China’s geopolitical landscape—from its emergence and close relationship with the Soviet Union, to the Sino–Soviet split and the eventual rapprochement with the United States—resulted in a great deal of interest by journalists, politicians, and scholars. Yet, although scholars across the Soviet Bloc produced an impressive body of work on a range of sinological studies, with rare exceptions most of those scholars and their work remains unknown outside their own intellectual circles. This book redresses this dearth of knowledge of sinological scholarship, providing invaluable and unique glimpses of Soviet Bloc sinologists and their work during the Cold War, including cutting-edge research on lesser-studied communist states such as Poland, Hungary, Mongolia, and others. International in scope, this book is ideal for scholars and researchers of modern history, Chinese studies, sinology, and the Cold War.

Fascinated and often baffled by China, Anglophone writers turned to classics for answers. In poetry, essays, and travel narratives, ancient Greece and Rome lent interpretative paradigms and narrative shape to Britain's information on the Middle Kingdom. While memoirists of the diplomatic missions in 1793 and 1816 used classical ideas to introduce Chinese concepts, Roman history held ominous precedents for Sino-British relations according to Edward Gibbon and Samuel Taylor Coleridge. John Keats illuminated how peculiar such contemporary processes of Orientalist knowledge-formation were. In Britain, popular opinion on Chinese culture wavered during the nineteenth century, as Charles Lamb and Joanna Baillie demonstrated in ekphrastic responses to chinoiserie. A former reverence for China yielded gradually to hostility, and the classical inheritance informed a national identity-crisis over whether Britain's treatment of China was civilized or barbaric. Amidst this uncertainty, the melancholy conclusion to Virgil's Aeneid became the master-text for discussion of British conduct at the Summer Palace in 1860. Yet if Rome was to be the model for the British Empire, Tennyson, Sara Coleridge, and Thomas de Quincey found closer analogues for the Opium Wars in Greek tragedy and Homeric epic. Meanwhile, Sinology advanced considerably during the Victorian age. Britain broadened its horizons by interrogating the cultural past anew as it turned to Asia; Anglophone readers were cosmopolitans in time as well as space, aggregating knowledge of Periclean Athens, imperial Rome, and many other polities in their encounters with Qing Dynasty China.