Academic integrity sometimes requires revising theoretical perspectives as a situation changes and new evidence comes to light. Mobo Gao, a professor of Asian Studies at the University of Adelaide, finds himself in that position. In 1998 he wrote Gao Village, an anthropological study of life in a very poor Chinese village during the latter half of the 20th century. He was thoroughly qualified to do so, because he was born and raised there in abject poverty. He frankly recounts how qualifying for a university education from such a background, in addition to intellectual gifts, required a combination of luck, guanxi and a bit of cheating.
As oceans warm and ice caps melt, it’s hard to be optimistic about slowing, let alone stopping, global warming. Barbara Finamore nonetheless finds reason for optimism in her authoritative look at China’s unfolding energy transition.
In 1931, a time of economic and social turmoil in America, The Epic of America by the historian John Truslow Adams was published. In it, Adams coined the term “American Dream”, which embodied for him the differences between the old and new worlds of Europe and America.
The great British geopolitical theorist Halford Mackinder wrote that great statesmanship requires “geographical capacity” and “an insight into the minds of other nations.” He explained geographical capacity as a “mind which flits easily over the globe, which thinks in terms of the map, which quickly clothes the map with meaning, which correctly and intuitively places the commercial, historical, or political drama on its stage.”
Our reviews of Chinese fiction—novels and short story collections—in translation this year.
In 1955, Professor John King Fairbank established the Center for Asian Research at Harvard not to train scholars per se, but to educate and prepare a new generation of public servants for engagement with Chairman Mao’s China. Sinology was already an established academic discipline in Europe and the United States, tracing a lineage from the Jesuit missionaries through to the great 19th century translators such as James Legge, Thomas Wade and Herbert Giles. But unlike the Sinologists, who approached Chinese civilization through its ancient texts, the China Hands that Fairbank would train at Harvard were multidisciplinary men—in those days, it was primarily men—of the world: aspiring journalists, diplomats and policymakers.
For the better part of a century, painters flocked to Paris. Mary Cassatt and James Whistler came from the United States, Gris and Picasso from Spain, Kandinsky from Russia. Paris was the place to be even for, as is less known, for Chinese artists. It is a curious comment on China’s interaction with Art-with-a-capital-A that while many people will be familiar with Monet, few (including, one suspects, the Chinese themselves) will know much if anything about Pan Yu-lin (or Pan Yuliang, as she is also known).