Relevant bibliographies by topics / Postcolonialism – China

Academic literature on the topic 'Postcolonialism – China'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Postcolonialism – China"

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Sheng, Anfeng. "Traveling theory, or, transforming theory: Metamorphosis of postcolonialism in China." Neohelicon 34, no. 2 (October 27, 2007): 115–36. http://dx.doi.org/10.1007/s11059-007-2010-x.

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Wang, David Der-wei. "Of Wind, Soil, and Water." Prism 19, no. 2 (September 1, 2022): 283–300. http://dx.doi.org/10.1215/25783491-9966647.

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Abstract This essay seeks to reconsider the current paradigm of Sinophone studies, which is largely based on theories from postcolonialism to empire critique. While Sinophone studies derives its critical thrust from confronting China as a hegemonic force, some approaches have taken a path verging on Sinophobia, the reverse of Sinocentrism. Implied in the argument is a dualistic mapping of geopolitics such as assimilation versus diaspora, resistance versus hegemony, theory versus history, and Sinophone relationality versus China.
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Yoon, Duncan M. "“Our Forces Have Redoubled”: World Literature, Postcolonialism, and the Afro-Asian Writers’ Bureau." Cambridge Journal of Postcolonial Literary Inquiry 2, no. 2 (May 14, 2015): 233–52. http://dx.doi.org/10.1017/pli.2015.11.

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AbstractAlthough most all contemporary studies of China and Africa focus on current economic or foreign policy concerns, this article provides a preliminary mapping of Africa-China cultural exchanges during the Cold War. Growing out of the Africa-Asia Conference of Bandung, Indonesia, in 1955, the Afro-Asian Writers Bureau forged third world solidarities via an alternative conception of postcolonialism based on the transnationalism of global South cultural struggle. By analyzing the cultural exchanges of the bureau, and in particular their definition ofworld literature, this article seeks to move beyond postcolonial scholarship that focuses exclusively on a vertical relationship between the colonizer and colonized. In so doing, it both reinterprets the Cold War from outside of an American and Soviet dichotomy and provides a critical cultural historicization to China’s current, and often controversial, presence in Africa.
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Ren, Xuefei. "From Chicago to China and India: Studying the City in the Twenty-First Century." Annual Review of Sociology 44, no. 1 (July 30, 2018): 497–513. http://dx.doi.org/10.1146/annurev-soc-073117-041131.

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Since the last quarter of the twentieth century, cities in the Global South have seen extraordinary growth, with China and India as the epicenters of urbanization. This essay critically assesses the state of the field of global urban studies and focuses particularly on the scholarship relating to urban China and India. The essay identifies three dominant paradigms in the scholarship: the global city thesis, neoliberalism, and postcolonialism. In contrast to US urban sociology, which is often preoccupied with the question of how neighborhood effects reproduce inequality, global urban studies account for a much wider array of urban processes, such as global urban networks, social polarization, and the transformation of the built environment. This essay points out the disconnect between US urban sociology and global urban studies and proposes a comparative approach as a way to bridge the divide.
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Shen, Shuang. "Dispatch from Hong Kong." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1757–60. http://dx.doi.org/10.1632/pmla.2008.123.5.1757.

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I moved to Hong Kong about fourteen months ago to teach in a liberal arts university located in the new territories, on the border between Hong Kong and mainland China, about half an hour away by bus. Before coming to Hong Kong, I had taught for a few years in several American institutions, ranging from a community college to a research university. The courses I taught were mostly in Asian American literature, postcolonial literature, and Chinese literature in translation. Immersed as a graduate student and a teacher in American multiculturalism, postcolonialism, and ethnic studies, I have found a great deal of difference between the situation in Hong Kong and the social contexts of the United States and former colonial nations in South Asia, in which most ethnic, multicultural, and postcolonial theories are situated.
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Yali, Cheng, and Chen Kaiju. "Appropriation, Rewriting and Alienation: A Postcolonial Critique of Mulan." International Journal of Social Science Studies 9, no. 3 (April 28, 2021): 82. http://dx.doi.org/10.11114/ijsss.v9i3.5226.

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Released in September, 2020, Mulan, a live-action film starring Liu Yifei, was adapted by Disney from the Ballad of Mulan[1]. The film was produced from its animated version Mulan (1998) which hit global box office amounting to 304 million with marvelous reputation. However, the live-action movie Mulan did not continue the brilliant results of the previous work. Instead, Mulan (2020) disappointed most Chinese audience[2] because historical facts and cultural values about Mulan were excessively appropriated, rewritten and alienated. Applying theories of Postcolonialism, this essay analyzes the live-action movie Mulan revealing the ethnocentric abuse of the target culture as the “other”: arbitrary appropriation, rewriting and distortion of its historical events and traditional values. Also, theories of popular culture will be used to analyze the cultural industry strategies applied in this unsuccessful film.[1]the Ballad of Mulan (Chinese: 木兰辞; pinyin: Mù lán cí), a famous folk song of the Northern Dynasty in China.[2]The investment in the live-action film Mulan is as high as US$200 million (about 1.4 billion RMB). As a result, the global box office is less than US$70 million. Also, the score in Douban is only 5.0 points. (the full mark is 10.)Sources:https://new.qq.com/rain/a/20201102A0J6EO00,https://movie.douban.com/subject/26357307/
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Zhang, Y. P. "The Emergence of the Global South Novel: Red Sorghum, Présence Africaine, and the Third Novelists' International." Novel 52, no. 3 (November 1, 2019): 347–68. http://dx.doi.org/10.1215/00295132-7738524.

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Abstract This article focuses on an overlooked connection between the “cultural fever” in China in the 1980s and a comparable cultural fever that emerged in Africa and the Caribbean in the mid-1950s through the writing of Frantz Fanon, Aimé Césaire, Jacques Stéphen Alexis, and others. It argues that, in the mid-1950s, these writers politicized their discourse on culture partly under the influence of Mao's “Talks at the Yan'an Forum on Literature and Art.” In particular, they translated the tension between the state and the local, which is intrinsic to Mao's “Talks,” into the dialectical opposition between nationalism and pan-Africanism. In post-Mao China, Chinese writers released the local from the grip of the state and aligned localism with a nascent cosmopolitanism, which inclined them to identify with Third World cosmopolitan writers. In the process of translating post-Mao Chinese literature into the mechanism of the world literary system, writers and translators transformed localism into an assimilable cult of culture. By looking at the shift of value in Chinese literature in the 1980s in relation to a change of consciousness in Euro-American literary culture in the same period, this article further argues that the context of Third Worldism is largely eliminated in the reception of global South literature in the world literary setting. It contends that recognizing the formation of Third World cosmopolitan novelists in the milieu of an international socialist literary culture oriented to the Third World necessitates the construction of a global history of the novel that will redress the myopia in novel studies, postcolonialism, and contemporary theories of world literature.
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Yang, Mayfair Mei-hui. "Postcoloniality and Religiosity in Modern China." Theory, Culture & Society 28, no. 2 (March 2011): 3–44. http://dx.doi.org/10.1177/0263276410396915.

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Zamora, Lois Parkinson. "New World Baroque, Neobaroque, Brut Barroco: Latin American Postcolonialisms." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 127–42. http://dx.doi.org/10.1632/pmla.2009.124.1.127.

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During the seventeenth century, the Baroque was exported wholesale to the areas of the world being colonized by Catholic Europe. It is one of the few satisfying ironies of European imperial domination worldwide that the baroque worked poorly as a colonizing instrument. Its visual and verbal forms are ample, dynamic, porous, and permeable, and in all areas colonized by Europe during the seventeenth and eighteenth centuries, the baroque was itself eventually colonized. In the New World, its transplants immediately began to incorporate the cultural perspectives and iconographies of the indigenous and African laborers and artisans who built and decorated Catholic structures. Cultural heresies (and heretics) often entered unnoticed or were ignored for reasons of expediency. Asian influences arrived on the Nao de China (the Manila Galleon) with artifacts from Japan, China, the Moluccas, and the Philippines, destined for Europe but portaged across New Spain, thus joining the diverse cultural streams that over time came to constitute the New World baroque. And, in time, the baroque was also transformed in Europe by New World influences: its materials (silver from Mexico and Peru, ivory from the Philippines), its motifs (fauna and flora from the Caribbean, the Orinoco, the Amazon), and its methods (artistic, doctrinal, indoctrinating).
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Chan, Stephen. "The Problematic Non-Western cosmopolitanism in Africa today: Grappling with A modernity outside history." Human Affairs 28, no. 4 (October 25, 2018): 351–66. http://dx.doi.org/10.1515/humaff-2018-0029.

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Abstract The question, ‘can Africa deal with a postcoloniality without reference to the colonising metropole?’ neglects that Africa must deal with many powers that were not colonisers. Dealing with China requires a relationship outside the period of formal colonial rule, and requires a new cosmopolitanism that can be difficult, yet vibrant.
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Dissertations / Theses on the topic "Postcolonialism – China"

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Hwang, Dong-Jhy. "Sport, imperialism and postcolonialism : a critical analysis of sport in China 1860-1993." Thesis, University of Stirling, 2002. http://hdl.handle.net/1893/1500.

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Over the last three decades or more, there has been a considerable interest in the sociological analysis of sport. While a number of Western sociologists and cultural critics have attempted to locate the development of sport in various societies within an analysis of their own culture, very few have made sociological accounts of the development of sport in China. This study examines the significance of sport within the broader context of social and political change in China during the period from 1860 to 1990. Primarly this work is concerned with: (i) providing a theoretical analysis of imperialism and postcolonialism; (ii) treating the analysis of sport as a tool of cultural imperialism; (iii) highlighting the development of Western sports and physical culture in modern China and (iv) contributing to the analysis of sport in China through the notion of imperialism and postcolonialism. Nonetheless, the relative strength and weakness of this thesis may be its attempt to address the interrelated nature of all of these concerns.
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Sharma, Seetal. "Globalisation and postcolonial identity." Thesis, Hong Kong : University of Hong Kong, 2002. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25262348.

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Chung, Hon-man, and 鍾漢敏. "Hong Kong's postcolonial condition: an oscillating identity and the politics of Nostalgia and pragmatism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B38670756.

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Lin, Yu-Fang. "The Cultural Construction of Taiwan in the Literatures of Taiwan, China, and the United States." Kent State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=kent149178259135258.

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Karambiri, Sarah 1976. "Shaping identity under colonial systems : a comparison of African and Canadian-Métis texts by Chinua Achebe, Maria Campbell, James Ngugi, and Beatrice Culleton La remodélisation de l'identité sous les systèmes coloniaux : une étude comparative des textes africains et canadien métis par Chinua Achebe, Maria Campbell, James Ngugi, and Beatrice Culleton." Sherbrooke : Université de Sherbrooke, 2002.

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Decome, Marion. "La formation du discours conventionnel français sur les Chinois : une approche littéraire, 1840-1945." Thesis, Montpellier 3, 2014. http://www.theses.fr/2014MON30039.

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Avec sa brillante civilisation et son paganisme, la Chine a bousculé le XVIIIe siècle, bouleversé les Lumières et inspiré les auteurs de romans. Au XIXe siècle, tandis que l'Europe se passionne pour l'Asie et que les études chinoises se développent, la France, contrariée dans ses projets coloniaux, met le racisme scientifique au service de sa politique impérialiste. A partir de 1840, le discours sur les « Jaunes » se cristallise. À la fin du XIXe siècle, il représente un danger incarné dans la notion de Péril jaune. Ce propos diabolisateur, oublié de la critique postcoloniale, fait aujourd'hui partie des représentations communes. Pour le comprendre, nous nous proposons d'extraire les spécificités chinoises du discours générique sur l'Asie et l'Orient, pour examiner qui l'énonce et dans quelles conditions en terme d'histoire sociale et culturelle
With its brilliant civilisation and its paganism, China disturbed the eighteenth century, troubled the Enlightenments and inspired novelists. In the nineteenth century, while Europe had a passion for Asia, Chinese studies developped, France, obstructed in its colonial projects in China, used scientific racism in the service of its imperialist policy. From 1840 on, the discourse on the "Yellow" freezed. At the end of the nineteenth century, it embodied a danger known as the ‘Yellow Peril'. This discursive demonisation, put aside by postcolonial studies, is now part of the common representations. In order to understand it, we propose to take the Chinese characteristics out of the generic speech on Asia and the East in order to examine who formulates it and under what conditions, from a social and cultural history point of view
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Elewa, Salah Ahmed. "In search of the other/self : colonial and postcolonial narratives and identities /." Thesis, Hong Kong : University of Hong Kong, 2002. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25262130.

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Foreman, Chelsea. "Speaking With Our Spirits : A Character Analysis of Eugene Achike in Chimamanda Ngozi Adichie’s Purple Hibiscus." Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-65249.

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The purpose of this essay is to conduct a character analysis on Eugene Achike from Chimamana Ngozi Adichie’s novel Purple Hibiscus, to see whether or not the character is used by Adichie as a portrayal of colonial Nigeria and its values. I have done this by looking at the themes of violence and hypocrisy in relation to Eugene’s language usage, religious attitude, and behaviour towards others, and comparing these aspects of his personality with the attitudes shown by colonialists in colonial Nigeria. The more important issues that prove Eugene’s character is a portrayal of colonial Nigeria are: his utter disregard for his heritage and background, including the physical disregard of his father; his absolute control over his family members, both physically and mentally, which leads to violent outbursts if he is disobeyed; the fact that he is shown in the novel to be a direct product of the missionaries and colonial structure that was present in Nigeria when he grew up. These things, together with the subtle connections in Adichie’s writing that connect her novel to Things Fall Apart, firmly place Purple Hibiscus in the postcolonial category. Thus, I concluded that Eugene’s character is a portrayal of Colonial Nigeria.
Syftet med denna upsats är att genomföra en karaktärsanalys på karaktären Eugene Achike i Chimamanda Ngozi Adichis roman Purple Hibiscus, för att se ifall karaktären används av Adichie som en skildring av koloniala Nigeria och dess värderingar. Jag har gjort detta genom att undersöka två teman – våld och hyckleri – i samband med Eugenes användning av språk, religös attityd, och beteende mot andra, för att då jämföra dessa aspekter av hans personlighet med attityderna kolonisatörer hade i koloniala Nigeria. De viktigaste sakerna som bevisar att Eugenes karaktär är en skildring av koloniala Nigeria är: hans fullständiga ignoreing av sin bakgrund, inklusive den fysiska ignorering av hans pappa; hans absoluta kontroll över sin familj, både fysiskt och mentalt, vilket leder till våldsamma utbrott om han inte blir åtlydd; det faktum att han beskrivs som en produkt av missionärerna och koloniala samhället vid flera tillfällen i boken. Detta tillsammans med romanens subtila kopplingar till Achebes Things Fall Apart, placerar tveklöst Purple Hibiscus i den postkoloniala kategorin. Därmed drar jag slutsatsen att Eugene’s karaktär är en skildring av koloniala Nigeria.
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Baazizi, Nabil. "The Problematics of Writing Back to the Imperial Centre : Joseph Conrad, Chinua Achebe, and V. S. Naipaul in Conversation." Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA073.

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Dans le sillage de la décolonisation, les récits colonialistes ont systématiquement été réécrits à partir de perspectives autochtones. Ce phénomène est appelé « The Empire writes back to the centre » - une tendance qui s'affirme dans la critique postcoloniale à la fin du XXe siècle. L'objectif de ces actes de réécriture est de lire des textes colonialistes d'une manière barthesienne à l'envers, de déconstruire les dogmes orientalistes et colonialistes, et éventuellement créer un dialogue où il était seulement un monologue. Tourner le texte colonial dedans/dehors et le relire à travers la lentille d'un code ultérieur permet le texte postcolonial de déverrouiller son précurseur colonial et le changer de l'intérieur. Dans ce cadre critique, Heart of Darkness (1899) de Joseph Conrad a été un texte particulièrement influent pour Chinua Achebe et V. S. Naipaul. Leurs romans Things Fall Apart (1958) et A Bend in the River (1979) peuvent être considérés comme une réécriture du roman de Conrad. Cependant, avant d'examiner leurs différentes stratégies de réécriture, il serait utile de les localiser dans la tradition postcoloniale de la réécriture. Alors que Achebe se démarque clairement comme la figure de proue du mouvement, le romancier trinidadien est difficile à catégoriser. Est-ce que Naipaul réécrit, de façon à critiquer, ou d'une manière d'adopter et de justifier, l’idéologie impériale? Comme pas toute réécriture est une forme de « writing back » en termes de critique anticoloniale, la position de Naipaul continue d'être considérée comme l’énigmatique entre-deux d'un «insider» devenu «outsider». Prenant acte de ses différentes perceptions critiques peut devenir un moyen de mettre en évidence de manière efficace la lecture erronée d’Achebe et le détournement de Naipaul du modèle Conradien, un moyen de fixer un cadre pour la conversation simulée cette thèse vise à créer entre les trois romanciers
In the wake of decolonization, colonialist narratives have systematically been rewritten from indigenous perspectives. This phenomenon is referred to as “the Empire writes back to the centre” – a trend that asserted itself in late twentieth-century postcolonial criticism. The aim of such acts of writing back is to read colonialist texts in a Barthesian way inside-out or à l’envers, to deconstruct the Orientalist and colonialist dogmas, and eventually create a dialogue where there was only a monologue. Turning the colonial text inside-out and rereading it through the lens of a later code allows the postcolonial text to unlock the closures of its colonial precursor and change it from the inside. Under this critical scholarship, Joseph Conrad’s Heart of Darkness (1899) has been a particularly influential text for Chinua Achebe and V. S. Naipaul. Their novels Things Fall Apart (1958) and A Bend in the River (1979) can be seen as a rewriting of Conrad’s novella. However, before examining their different rewriting strategies, it would be fruitful to locate them within the postcolonial tradition of rewriting. While Achebe clearly stands as the leading figure of the movement, the Trinidadian novelist is, in fact, difficult to pigeonhole. Does Naipaul write back to, that is criticize, or does he rewrite, and in a way adopt and justify, imperial ideology? Since not all rewriting involves writing back in terms of anti-colonial critique, Naipaul’s position continues to be explored as the enigmatic in-betweenness and double-edgedness of an “insider” turned “outsider.” Taking cognizance of these different critical perceptions can become a way to effectively highlight Achebe’s “(mis)-reading” and Naipaul’s “(mis)-appropriation” of Conrad, a way to set the framework for the simulated conversation this thesis seeks to create between the three novelists
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Schultz, Andrew B. "Holmes, Alice, and Ezeulu : Western rationality in the context of British colonialism and Western modernity /." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2034.pdf.

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Books on the topic "Postcolonialism – China"

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Sinologism: An alternative to orientalism and postcolonialism. Milton Park, Abingdon: Routledge, 2012.

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Voices in the heart: Postcolonialism and identity in Hong Kong literature. Frankfurt am Main: Peter Lang, 2003.

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1949-, Parker Michael, and Starkey Roger, eds. Postcolonial literatures: Achebe, Ngugi, Desai, Walcott. New York: St. Martin's Press, 1995.

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Shaken wisdom: Irony and meaning in postcolonial African fiction. Charlottesville: University of Virginia Press, 2011.

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The voice of the oppressed in the language of the oppressor: A discussion of selected postcolonial literature from Ireland, Africa, and America. New York: Routledge, 2001.

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Gu, Ming Dong. Sinologism: An Alternative to Orientalism and Postcolonialism. Taylor & Francis Group, 2015.

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Gu, Ming Dong. Sinologism: An Alternative to Orientalism and Postcolonialism. Taylor & Francis Group, 2012.

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Gu, Ming Dong. Sinologism: An Alternative to Orientalism and Postcolonialism. Taylor & Francis Group, 2012.

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Gu, Ming Dong. Sinologism: An Alternative to Orientalism and Postcolonialism. Taylor & Francis Group, 2012.

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Reconfiguration of 'the Stars and the Queen': A Quest for the Interrelationship Between Architecture and Civic Awareness in Post-Colonial Hong Kong. Nomos Verlagsgesellschaft, 2015.

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Book chapters on the topic "Postcolonialism – China"

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"China, Egypt, Bandung." In Postcolonialism, 182–92. Chichester, UK: John Wiley & Sons, Ltd, 2016. http://dx.doi.org/10.1002/9781119316817.ch14.

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Hwang, Dong-Jhy, and Grant Jarvie. "Sport, Postcolonialism and Modern China: Some Preliminary Thoughts." In Sport and Postcolonialsm, 73–90. Routledge, 2020. http://dx.doi.org/10.4324/9781003086772-6.

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"Locating China, Positioning America: Politics of the Civilizational Model of World History." In From Orientalism to Postcolonialism, 55–94. Routledge, 2010. http://dx.doi.org/10.4324/9780203872314-9.

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"RECLAIMING THE ‘OTHERED’ CHINA: Nationalist appropriations of postcolonialism." In Cultural Nationalism in Contemporary China, 125–48. Routledge, 2004. http://dx.doi.org/10.4324/9780203300480-12.

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Meinhof, Marius. "On ‘lagging behind’ and ‘catching-up’ – postcolonialism and China." In The Routledge Handbook of Chinese Studies, 565–78. Routledge, 2021. http://dx.doi.org/10.4324/9780429059704-46.

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Keating, Pauline. "China Studies in Aotearoa/New Zealand: Moving Beyond Postcolonialism." In Colonial Legacies and Contemporary Studies of China and Chineseness, 339–65. WORLD SCIENTIFIC, 2020. http://dx.doi.org/10.1142/9789811212352_0014.

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Wong, Alvin K. "Postcoloniality—postcoloniality beyond China-centrism." In Keywords in Queer Sinophone Studies, 62–79. Routledge, 2020. http://dx.doi.org/10.4324/9780429275890-4.

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Karchmer, Eric I. "Introduction." In Prescriptions for Virtuosity, 1–28. Fordham University Press, 2022. http://dx.doi.org/10.5422/fordham/9780823299843.003.0001.

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This chapter argues that contemporary Chinese medicine has been transformed by its postcolonial predicament. The concept of postcolonialism is used to describe the power inequalities that exist between the practice of biomedicine, the dominant form of medical practice around the globe, and the profession of Chinese medicine in China, particularly as mediated by the Chinese state. Drawing on the work of Bruno Latour, this chapter lays out a framework for analyzing these postcolonial power inequalities as shaped by the competing dynamics of purification and hybridization. Doctors of Chinese medicine frequently distinguish their practice from Western medicine, through the act of purification, by asserting Orientalist distinctions between East and West. At the same time, doctors enthusiastically make hybrid mixtures of the two medical practices in their clinical practice. The chapter introduces three dualisms, acute–chronic, structure–function, and disease–pattern, that exemplify this postcolonial dynamic of purification and hybridization and structure the remainder of the book.
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May, Brian. "Modernism in Chinua Achebe’s African Tetralogy." In Modernism, Postcolonialism, and Globalism, 33–54. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199980963.003.0002.

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Analyzing Chinua Achebe’s tetralogy of novels, this chapter shows how Achebe addresses one of the central issues of both modernism and postcolonialism: the organization and conceptualization of time. Things Fall Apart (1958) and No Longer at Ease (1960) present snapshot moments of arrested temporality that Achebe treats with the modernist techniques of imagism and epiphany. Taking a more pessimistic turn, Arrow of God (1964) grounds the handling of sequentiality not in Igbo ideas of cyclical change but in Spenglerian, Yeatsian, and Eliotic notions of apocalypse, in which endings do not mark new beginnings but a point of terminal cessation. Finally, Man of the People (1966) further modifies this version of time, replacing the cultural collapse of the previous novel with the more affirmative vision of community and village life found in Eliot’s “East Coker.” In sum, the chapter traces the tetralogy’s evolution of divergent and competing notions of time, especially as they relate to Igboland and more generally to postcolonialism.
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Wang, Xiaoying. "Hong Kong, China, and the Question of Postcoloniality." In Postmodernism and China, 89–119. Duke University Press, 2000. http://dx.doi.org/10.1215/9780822380221-005.

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