Дисертації: "Asia-Oceania"

1

Cheung, Francis. "Bilingual legislation for Hong Kong." Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6519.

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2

Boulanger, Éric. "L'autonomie relative de l'État et la croissance économique en Corée du Sud : le cas de Chaebal." Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6761.

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3

Galway, Matt. "From the Claws of the Tiger to the Jaws of the Crocodile: Pol Pot, Maoism, and Ultra-Nationalist Genocide in Cambodia, 1975-1979." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28556.

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This thesis argues that Pol Pot was an unsophisticated political theorist and that he attempted to localize Maoism to serve his virulently ultra-nationalist agenda against Cambodia's ethnic Vietnamese. This is contrary to the existing assertions that Pol Pot was either a Maoist fundamentalist or adopted an ideology close to Maoism. The thesis postulates that Pol Pot used Maoism as a framework from which to launch his Khmer revivalist anti-Vietnamese program. The Cambodian leader's revolution was intended to "outdo" Mao, based solely on the use of antiquated Khmer agricultural developments, and surpass the grandeur of the great Angkor kings. This evidence can be found when one compares Pol Pot's writings, speeches, and slogans with Mao's own political works. Pol Pot was fascinated with Maoist rhetoric but never took action in building industry or improving social welfare. The Cambodian leader's overarching goal was to achieve a uniquely "pure" Khmer communism while also eradicating the entire Vietnamese race. The following thesis provides an analysis of Pol Pot's early political life, examines his infatuation with Mao Zedong and the Chinese revolution, and details the Cambodian leader's unique interpretation of the Chinese Chairman's political ideology. This thesis also aspires to she'd new insight into the study of Pol Pot's ultra- nationalist inspiration and disbar the convenient assumption by current scholars that he was merely a Maoist fundamentalist. In Pol Pot's attempts to create a uniquely Khmer communist ideology, he lost sight of the class struggle and espoused a racialist agenda based on Cambodian historical notions of revenge. These forms evolved from a mere grudge to notions of disproportionate and total revenge and dictated the Cambodian leader's treatment of the Vietnamese. Pol Pot was obsessed with Cambodia's long lost greatness and possessed an inherent need to reestablish the utopian Angkor kingdom in the present while punishing those responsible for its demise. In the end, his legacy was one of unbridled bloodshed that led to nearly three million deaths and the near-total destruction of his country.

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4

Nelson, David Gordon. "Law and order in the making of early modern Japan seventeenth-century Kanazawa castle town administration /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3278457.

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Thesis (Ph.D.)--Indiana University, Dept. of History, 2007.
Source: Dissertation Abstracts International, Volume: 68-10, Section: A, page: 4432. Adviser: Richard Rubinger. Title from dissertation home page (viewed May 19, 2008).

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5

Iliouchine, Alexandre. "A study of the central scripture of Laozi (Laozi zhongjing)." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96714.

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This thesis is a study of the Laozi zhongjing, an early medieval Chinese text, preserved in the Daoist Canon (Daozang) in two versions. In the first chapter, I compare the extant versions, inquiring into the relationship between them, and then establish the interval for the text's possible dates of composition. In the second chapter, I argue that the text was deliberately written as an esoteric scripture and analyze the techniques which the text uses to create an atmosphere of secrecy; I then suggest that the best way to approach an esoteric scripture consists in scrutinizing the text in order to unravel its understanding of the categories which underlie its lifeworld. The third chapter is an investigation of the practices described in the Laozi zhongjing; I aim to demonstrate that their main goal, immortality, is consistent with the text's cosmological model and is achieved via nurturing the Red Child, a numen residing within one's body that is associated with one's self.
Cette thèse est une étude du Laozi zhongjing, un texte chinois datant du début du Moyen Âge, préservé dans le Canon taoïste en deux versions. Dans le premier chapitre je compare les versions existantes et examine la relation entre les deux; ensuite j'établis un intervalle approximatif de la date de composition de ce texte. Dans le deuxième chapitre, je soutiens que le texte a été délibérément conçu comme une écriture ésotérique et j'analyse les techniques utilisées dans le texte afin de créer une atmosphère secrète; ensuite je propose que la meilleure façon d'approcher une écriture ésotérique est d'examiner minutieusement le texte afin de discerner sa compréhension des principales catégories de son monde vécu. Le troisième chapitre est une investigation des pratiques décrites par le Laozi zhongjing; mon but est de démontrer que leur l'objectif principal, l'immortalité, est en accord avec le model cosmologique de ce texte, et qu'il est atteint en entretenant l'Enfant rouge, un numen qui réside à l'intérieur du corps et qui est associé avec le soi humain.

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6

Fu, Meng. "Yukata: a case study of transformation in consumption culture." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=110723.

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Yukata, a casual form of kimono, has undergone transformation in terms of both its associated meanings and its material forms in the post-WWII period in Japan. During this period, it changed from attire for private use to dress for events in public and became connected with various ideological notions. Tracing changes in the scale of the yukata industry in the postwar period, this thesis examines transitions in consumption patterns of yukata as a case study and compares it with observations on Japanese consumption culture by other scholars in the context of other commodities. In illustrating the transformation of yukata, I focus on its changing relations with everyday life, with discourses, and with other commodities. From these perspectives I attempt to describe how a commodity is consumed in relation with other social factors and how the consumption affects the commodity, in terms of both its meanings and its forms.
Durant la période suivant la Deuxième guerre mondiale, le yukata japonais, une forme de kimono porté dans un contexte informel, a subit des transformations à la fois en terme des significations qui lui sont associées, et dans ses formes matérielles. Il passe en effet d'un vêtement principalement porté à la maison à une tenue de sortie en public, et en est venu à être relié à une variété de notions idéologiques. Traçant les changements dans la dimension de l'industrie du yukata dans la période d'après-guerre, ce mémoire prend comme étude de cas les changements des tendances dans la consommation du yukata, et les compare avec les observations de différents auteurs sur la culture de consommation japonaise dans le contexte d'autres marchandises. En dépeignant la transformation du yukata, je mets l'emphase sur les changements survenus dans sa relation à la vie de tous les jours, aux discours qui l'entourent et à d'autres marchandises. À partir de ces perspectives, je tente de décrire comment une marchandise est consommé en relation avec d'autres facteurs sociaux et comment la consommation affecte la signification et la forme des marchandises.

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7

Eddy, Robert Andrew. "Heresy and orthodoxy in Song dynasty China (960-1279 C.E.)." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=18771.

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This thesis considers the question of heresy as it relates to the context of Song dynasty China (960-1279 C.E.). It analyzes the ways in which the Song Imperial authorities constructed a religious orthodoxy and defended it through the legal system. It will deal with how heresy is defined in a multi-religious polity without a unified church, such as the Catholic Church of the medieval West. This thesis will argue that a definition of heresy derived from western heresiology is a valid analytical model and that Song China had a religious orthodoxy constructed around the person of the Emperor.
La présente thèse prend comme sujet la question d'hérésie dans le contexte de la dynastie des Song en Chine (960-1279 C.E.). Elle analyse les méthodes donc les autorités impériales des Song ont construits l'orthodoxie religieuse et comment ils l'avaient défendu en utilisant leur système légal. Elle considère aussi la question de comment peut-on définir l'hérésie dans une société multi-religieuses sans avoir une église unifié, comme l'église Catholique en Europe du moyenne âge. On suggère que la définition et modèle d'hérésie qu'on a prit des héréseologistes dans l'Ouest reste valide quand il est appliqué en ce contexte et que la Chine des Song avaient une orthodoxie religieuse construit autour du personnage de l'Empereur.

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8

Shooklyn, Samuel. "Moral instruction in budo: a study of Chiba Chosaku with a translation of his major work." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=86511.

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This thesis provides a translation and transliteration of a late Meiji period martial arts text, Moral Instruction in Budo (1912), together with a study of its author, Chiba Chosaku (1861-1935). The aim is to contextualize Chiba's thinking in the framework of historical events and ideological currents of his time, in order to facilitate better understanding of his contribution. Chiba argued that martial arts practice (budo) is the way to maintain and transmit martial religious ethics (bushido) in the modern condition of Westernized Japan. The importance of Chiba's study lies in his claim that bushido is not a legacy of the medieval samurai class, but a due faith based on loyalty to the Emperor and patriotism toward the Japanese nation, which provides the foundation for budo practice. Chiba submits that the implementation of budo instruction at the level of national education would prevent the slackening of morals and contribute to strengthening of the Japanese national character and military institution. Chiba's career and writings demonstrate that the militarist slant in the budo ideology of Japan did not occur in the 1930s, as is generally accepted, but began at least two decades earlier. As the earliest example of a narrative that blends budo and bushido ideologies, Moral Instruction in Budō remains a crucial text for understanding the historical impact of martial arts in Japan.
Cette thèse offre une traduction et une translittération d'un texte datant de la fin de l'ère Meiji sur les arts martiaux, Moral Instruction in Budo (1912), ainsi qu'une étude sur l'auteur, Chiba Chosaku (1861-1935). L'objectif visé consiste à conceptualiser la pensée de Chiba dans la perspective des événements historiques et des courants idéologiques de son époque, en vue de faciliter une meilleure compréhension de sa véritable contribution. Chiba défendait l'idée que la pratique des arts martiaux (budo) soit la manière de maintenir et de transmettre l'éthique religieuse martiale (bushido) dans la condition moderne du Japon occidentalisé. L'oeuvre de Chiba prend toute son importance lorsqu'il affirme que le bushido ne découle pas d'un héritage issu de la classe des samouraïs médiévaux, mais plutôt d'une foi récompense basée sur la loyauté en l'Empereur et sur le patriotisme envers la nation japonaise, laquelle fournit les fondements de la pratique du budo. Chiba soumet l'idée que la mise en application de l'enseignement du budo au niveau de l'éducation nationale préviendrait contre le relâchement de la morale et contribuerait au renforcement du caractère national japonais et de l'institution militaire. La carrière et les écrits de Chiba démontrent que la tendance militariste de l'idéologie budo n'a pas fait son apparition dans les années 1930, comme il est généralement accepté, mais qu'elle a débuté au moins deux décennies plus tôt. Comme il s'agit du tout premier exemple d'une narration fusionnant les idéologies budo et bushido, Moral Instruction in Budo ne laisse pas d'être un texte crucial dans la compréhension de l'impact historique des arts martiaux au Japon.

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9

Rivest, Sebastien. "Les origines et les transformations institutionnelles du Royaume de Shu (907-965)." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=95174.

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This thesis is a regional case study on the metamorphosis of state institutions at a time when China went through an important period of political division. This period was known as the Five Dynasties and Ten Kingdoms (907-979), which followed the downfall of the Tang Empire (618-907). At this time, the Kingdom of Shu, which was located approximately in the present-day province of Sichuan in Southwest China, was in the process of forming an independent political entity successively governed by two different regimes. In search of a better understanding of the evolution of this kingdom, I am analyzing the process by which a change of regime ushered in new elites to state control, which affected not only the state structure, but also the nature of the interactions between society and various levels of political power.
Ce mémoire ce veut être une étude de cas régional sur la métamorphose des institutions étatiques à une époque où la Chine traverse une importante période de division politique. Il s'agit de la période qui suit la chute de l'empire Tang (618-907), laquelle est connue sous le nom de Cinq dynasties et Dix royaumes (907-979). À cette époque, le Royaume de Shu, lequel correspondait à l'actuelle province du Sichuan dans le Sud-ouest de la Chine, formait alors une entité politique indépendante successivement gouvernée par deux régimes différents. En quête d'une meilleure compréhension de l'évolution de ce royaume, j'y analyse le processus par lequel un changement de régime amène de nouvelles élites au contrôle de l'État, ce qui non seulement affecte la structure de l'État, mais également la nature des interactions entre la société et les divers échelons du pouvoir politique.

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10

Cully, Eavan. "Nationalism, feminism, and martial valor: rewriting biographies of women in «Nüzi shijie» (1904-1907)." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32363.

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This thesis examines images of martial women as they were produced in the biography column of the late Qing journal Nüzi shijie (NZSJ; 1904-1907). By examining the historiographic implications of revised women's biographies, I will show the extent to which martial women were written as ideal citizens at the dawn of the twentieth-century. In the first chapter I place NZSJ in its historical context by examining the journal's goals as seen in two editorials from the inaugural issue. The second and third chapters focus on biographies of individual women warriors which will be read against their original stories in verse and prose. Through these comparisons, I aim to demonstrate how these "transgressive women" were written as normative ideals of martial citizens that would appeal to men and women alike.
Cette thèse examine les images de femmes martiales reproduites dans la rubrique biographique du journal Nüzi shijie (NZSJ; 1904-1907) publiée à la fin de la dynastie Qing. En examinant les implications historiographiques des biographies révisées des femmes, j'essai de démontrer l'importance de la façon dont les femmes martiales étaient décrites come citoyennes idéales à l'aube du vingtième siècle. A travers une exploration des objectifs posés par le journal et mis en évidence dans deux éditoriaux extraits du premier numéro du journal, mon premier chapitre essaie de placer le NZSJ dans sa propre contexte historique. Le deuxième et le troisième chapitres se concentrent sur les biographies individuelles des femmes guerrières, lesquelles sont juxtaposés aux histories originales écrites sous forme de vers et prose. A travers ces juxtapositions, mon projet démontre la façon dont ces "femmes transgressives" illustraient l'idéal normatif du citoyen martiale, lequel attirait les hommes ainsi que les femmes.

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11

Robinson, Rebecca. "Ritual and sincerity in early Chinese mourning rituals." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106338.

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This thesis examines the emphasis Eastern Han (24 – 220 CE) men placed on mourning their mothers and peers within the context of ritual theory and practice. The ritual texts, used as the basis for an imperial ritual reform in 31 BCE, provided instructions on how to properly perform the mourning rites, as well as whom to mourn. Full mourning was to be worn for fathers and superiors, yet in the Eastern Han, many did not heed these prescriptions, choosing in addition to mourn their mothers, equals, or inferiors, thereby subverting the traditional patriarchal model. By examining theories of ritual current in the Han, the mourning prescriptions themselves, and introducing the concept of sincerity in ritual, I argue that the changes in mourning patterns during the Eastern Han are indicative of the beginnings of a fundamental change in beliefs towards ritual and the ancestors.
Cette thèse examine l'importance que les hommes des Han orientaux (24 – 220 EC) accordaient au deuil envers leurs mères et leurs semblables dans le cadre de la théorie et de la pratique du rituel. Les textes rituels, sur lesquels fut établie une réforme impériale du rituel en 31 AEC, fournissaient les instructions nécessaires pour déterminer comment performer correctement les rituels de deuil, de même que ceux et celles à qui ces rituels pouvaient être adressés. Le deuil complet devait être observé pour les pères et les supérieurs, mais chez les Han orientaux, plusieurs n'observèrent pas ces directives et choisirent plutôt de porter le deuil de leurs mères, de leurs égaux, voire de leurs subordonnés, renversant ainsi le modèle patriarcal traditionnel. Grâce à une analyse des théories du rituel pratiqué chez les Han, des directives relatives au deuil elles-mêmes, et en introduisant le concept de la sincérité dans le rituel, j'avance que les changements dans les structures du deuil au cours de la période des Han orientaux révèlent les premier changement fondamentaux dans les croyances envers le rituel et les ancêtres.

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12

Joern, Albert. "The repositioning of traditional martial arts in Republican China." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=114301.

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In this thesis, I discuss how practitioners of martial arts in the Republican era of China were engaged in a process of reinventing what embodied the field of martial arts during a time when physical culture was treated as an instrument of nation-building in response to colonial discourses and the process of modernization. Martial arts were repositioned from being a loosely associated field of practice for people who engaged with a set of combative skills that focused on weapons training that championed archery and spear fighting, towards being a recreational activity with a formalized body of knowledge, skills and practices imbued with a Chinese sense of identity suitable for the modern class of urban and educated Chinese citizens. It is my belief that these efforts were a very important factor in why the practice of martial arts today is so closely associated with concepts of self-cultivation. This repositioning of Chinese martial arts was driven by a schism between the traditionalists who defended the beliefs and practices from the imperial age of China, and the modernists who saw the complete adoption of Western technologies and concepts as the only course for the modernization of China. Due to the shifting politics around education, understandings of the body and its representation in society, the efforts to preserve traditional practices were complicated through the dynamics related to identity and state power. The field of martial arts was criticized by reformists and modernists such as those involved with the New Culture Movement, who argued that China needed to embrace scientific notions of the Western nations and abandon "feudal superstitions." Within this context, the field of traditional Chinese martial arts was stigmatized by associations with the failed Boxer Rebellion, the diversity of practices and the secrecy that existed between different schools of practice. In response to the modernity movements that criticized the traditional systems of belief that martial artists drew upon to substantiate their systems of practice as a recreational pursuit, associations such as the Jingwu Tiyu Hui and the Zhongyang Guoshuguan were formed according to Western institutional models as part of the effort to unify and "modernize" Chinese martial arts. The teachers and administrators involved with these institutions wanted to preserve the practice of martial arts, and to accomplish this they had to develop new ways to systemize the training methods, essentially reinventing them by promoting them to a new generation of students in a format that had never existed before.
À travers cet essai, j'examine la façon dont les pratiquants d'arts martiaux dans l'ère républicaine de la Chine étaient impliqués dans le but de réinventer ce qu'incarnait le domaine des arts martiaux à une époque où la culture physique était traitée comme un instrument de construction de la nation en réponse au discours colonial et au processus de modernisation. Les arts martiaux ont été repositionnés à partir d'un ensemble de personnes indirectement associés qui se livraient à un ensemble de combats et qui concentraient leurs compétences sur des entraînements aux armes encourageant le tir à l'arc et le combat à la lance, afin de devenir une activité de loisir avec un corps formalisé de connaissances, de compétences et de pratiques imprégnées avec une identité chinoise adapté à la classe moderne urbaine et de citoyens chinois éduquée. Ceci est ma conviction que ces efforts ont été un facteur très important dans la raison pour laquelle la pratique des arts martiaux aujourd'hui est si étroitement associée aux concepts de la culture de soi.Ce repositionnement des arts martiaux chinois fut motivé par le schisme entre les traditionalistes qui défendaient leurs croyances et leurs pratiques de l'époque impériale de la Chine, et les modernistes qui, eux, ont vu l'adoption complète de technologies et de concepts occidentaux comme le seul mouvement bénéfique à la modernisation de la Chine. En raison de la politique à travers l'éducation, la compréhension du corps et de sa représentation dans la société, les efforts visant à préserver les pratiques traditionnelles ont été compliquées par la dynamique liée à l'identité et le pouvoir de l'état. Le domaine des arts martiaux a été critiqué par les réformistes et les modernistes incluant ceux qui furent impliqués dans le « New Culture movement», qui a fait valoir que la Chine devait embrasser des notions scientifiques des pays occidentaux et abandonner leurs «superstitions féodales. » Dans ce contexte, le domaine des arts martiaux traditionnels a été stigmatisé par des liens avec la révolte des Boxers, la diversité des pratiques et la discrétion qui existait entre les différentes écoles de pratique.En réponse aux mouvements de modernité qui ont critiqué les systèmes de croyances traditionnels dont les pratiquants d'arts martiaux ont fait appel à l'appui de leurs systèmes pour justifier leur pratique comme une forme de loisir, des associations telles que les Jingwu Tiyu Hui et le Zhongyang Guoshuguan ont été formés selon les modèles occidentaux institutionnels dans le but d'unifier et de , en quelque sorte , moderniser les arts martiaux chinois. Les enseignants et les administrateurs concernés par ces institutions voulaient préserver la pratique des arts martiaux, et pour ce faire ils ont dû développer des nouvelles façons de systématiser les méthodes de formation, les réinventer en les promouvant à une nouvelle génération d'étudiants sous une forme qui n'avaient jamais existé auparavant.

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13

Farrelly, Michael. "State, society and water management in late imperial Southeast China." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123264.

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This thesis is a study of water management systems in the late imperial (1368-‐1912) Minnan region (southern Fujian), China. Based on stone inscriptions and local gazetteers, I present case histories of several well-‐documented water management systems. I explore trends in social organization and state-‐society issues relevant to water management systems, with particular emphasis placed upon the means by which lineages came to control water management structures. I then consider the causes and characteristics of water management-‐related conflict, as well as trends in government intervention in related disputes, and the principles upon which local officials adjudicated these disputes. I argue that property rights status was important to adjudication, particularly the concepts of "official," "communal" and "private" land and resources. Finally, I contextualize Minnan water management systems among systems in other parts of China.
Cette thèse étudie les systèmes de gestion de l'eau pendant les dernières années de la période impériale dans la région de Minnan (dans le sud du Fujian) en Chine. L'histoire de plusieurs systèmes bien documentés de gestion de l'eau est présentée, à partir de l'étude de pierres avec des inscriptions et de registres locaux. Les tendances dans l'organisation sociale liée aux systèmes de gestion de l'eau et les problèmes politico-‐sociaux associés sont analysés, avec une attention toute particulière sur les moyens employés par les groupes pour contrôler les organisations qui gèrent l'eau. Les causes et les caractéristiques des conflits relatifs à la gestion de l'eau sont étudiées, ainsi que l'intervention des gouvernements et les principes suivis par les instances locales dans la résolution de ces disputes. Les auteurs soutiennent que le statut de la propriété importe dans l'attribution des ressources, en particulier les concepts de ressources « gouvernementales », « communales » et « privées ». En dernière partie, les systèmes de gestion de l'eau dans la région de Minnan sont mis en perspective avec les systèmes d'autres régions de la Chine.

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14

Keliher, Macabe. "The Manchu Transformation of Li: Ritual, Politics, and Law in the Making of Qing China, 1631-1690." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467208.

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In 1631, Manchu state-makers set up an administrative apparatus that included a ministry for implementing and legislating li (often translated as rites or ritual), the Board of Li. Over the next sixty years the Board of Li helped develop the rules and regulations of the Manchu state, which were codified in an administrative code in 1690. This dissertation looks at the role of li and the Board of Li in early Manchu state-making efforts, and finds that li was more than simply rituals and ceremonies, it was intimately tied to the formation of politics and administration. The dissertation argues that from 1631 to 1690, state-makers developed the practices of li as sociopolitical and cultural systems that made possible a unified political order that embraced disparate ethnic groups and facilitated the conquest and rule of a multiethnic empire, the Qing, which ruled China and parts of Eurasia from 1636 to 1911. It finds that contrary to conventional understanding, the Manchu practices of li were not copied from the Ming, nor were they inherently Chinese; rather, in response to the immediate political and social circumstances of the time, the Manchus remade and reimagined li through ritual, politics, and law. This argument is made in three parts. Part one demonstrates the indeterminate nature of li and how it could be employed for different state building projects in different periods of Chinese history; part two looks at the Manchu transformation of li through political struggles for power, and the process of the formation of laws and practices to regulate the political settlements; part three takes up the codification of li, and examines the emergent system of political order and administrative law. These three parts further build upon recent insights into the nature of the Qing as a multiethnic, expansionist empire, and show that the Manchus developed li in their construction of an inclusive political culture and administrative apparatus that enabled the Qing to succeed where previous conquest dynasties had failed in the building and running of a multiethnic empire.
East Asian Languages and Civilizations

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15

Tan, WeiYu Wayne. "The Careers of the Blind in Tokugawa Japan, 1603-1868." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467393.

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The blind deviate from bodily ideals and how we make sense of this difference matters. My dissertation examines the blind in Tokugawa Japan (1603–1868) to offer a contrasting perspective on disability from a non-Western society. The blind were impaired but not disabled. They were, in fact, enabled and engaged in careers that were mostly unthinkable to their peers in other contemporary societies. By far the most important enabling factor was the growth of a core institution called the tôdôza. I focus on the main professions through which the blind made their living—musical performance, moneylending, and medicine—and their relationships with the tôdôza. In my discussion, I investigate surprising aspects of the careers of the blind. These characteristics not only reflect the complex social history of the blind, but also reveal the intersections with critical developments in Tokugawa society. Founded as a society of blind musicians, the tôdôza was transformed into a political institution and later, a profit-driven organization of diverse professions. The narrative analyzes the social, political, and economic contexts of this transformation. Chapter one discusses the hierarchy of the tôdôza and the financial motives of moneylending. Chapter two looks at how rituals and myths were appropriated to strengthen the internal authority of the tôdôza. In chapter three, I discuss the representative lyrical genre of blind musicians called heikyoku and the increasing participation of sighted performers in writing texts. In chapter four, I explore how popular discourses about health compelled the tôdôza to innovate and concentrate on medical practice. My dissertation takes a fresh approach to Japanese history with insights from disability studies. The tôdôza supported the formation of blind communities and gave them political and economic leverage. This reverse perspective places the blind not on the margins, but instead refocuses the attention on their leading roles in transforming Tokugawa society. The history of disability in early modern Japan is also about the history of the tôdôza. By focusing on the tôdôza, my proposed approach highlights that the discourse of disability embraces the underemphasized but nonetheless important theme of enablement, which is crucial for retelling Japanese history.
East Asian Languages and Civilizations

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16

Miller, Ian Matthew. "Roots and Branches: Woodland Institutions in South China, 800-1600." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467396.

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In this dissertation I trace the evolution of the institutions governing woodland in South China over the longue durée. I claim that after a high point of state forestry the imperial government lost both the interest and the ability to manage woodland effectively. Forestry was largely taken over by lineages - kin groups organized around the worship of shared ancestors. I tie this transition in woodland governance to two interrelated trends: growth in the power and independence of lineage organizations, and of long-distance trade in wood products. First, I show changes in local state capacities for tax collection and dispute resolution, the growing organizational capacity of lineages. Second, I argue that the growth of trade in woodland products affected state and lineage differently. On the one hand, government bureaus had increasing difficulty governing wood land while finding it increasingly convenient to obtain wood products on the market. On the other hand, lineages were well-equipped for the business of managing local landscapes, and saw substantial profits to be made from the export of timber and other forest commodities. Finally, I argue that the rise of lineage influence shaped the terms in which woodland was claimed for private use. Over hundreds of years, claims to woodland shifted from the formal legal discourse specified by the imperial state to focus on the specialized language of fengshui. By the sixteenth and seventeenth centuries, claims no longer trumpeted the productive capacity of forests or their role in paying the taxes important to the state; they now focused on the physical and metaphysical powers of the wooded landscape and its role in protecting the graves important to lineages. Contrary to existing scholarship, I claim that the decline of state forestry did not necessarily lead to the decline of the woods themselves; lineage oversight was highly effective at managing forests for both production and protection, and areas of strong lineage control remained well-forested into the modern era.
East Asian Languages and Civilizations

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17

Koehle, Natalie. "Phlegm (Tan 痰): Toward a History of Humors in Early Chinese Medicine". Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:26718766.

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This dissertation examines the Chinese conception of phlegm and related body fluids phlegm from the first occurrence of phlegm in Zhang Zhongjing’s 張仲景 (fl. 150-219) Jingui yaolue金匱要略 through the first extended discussion Wang Gui’s 王桂 (1264-1354) Taiding yangsheng zhulun 泰定養生主論 (1338). Following the conceptual development of phlegm and fluids, the study illustrates one of the most important shifts in postclassical Chinese medicine. That is the transformation of the experience of phlegm from an insignificant water pathology that causes indigestion, to a major pathogen in Chinese medicine that is associated with an astonishing range of symptoms, and external and internal etiologies. The history of phlegm also intersects with another major shift in the history of Chinese medicine that is rise of fire, and the link of fire and emotions that was forged during the early Song dynasty. In contrast to the current over-emphasis on pneumatic or energetic aspects of the Chinese imagination of the body, this dissertation focuses on the humoral aspects of Chinese medicine. This focus brings into view distinct parallels in the conception, experience, and treatment of fluids in the Chinese, Greek and Indian medical traditions, such as the concern with maintaining flow, and the fear of blockage, stagnation, and misguided flows. For instance, all of these traditions view phlegm as the result of a disturbance in the flow. These parallels in the Chinese, Greek, and Indian conception of humors, therefore, help us to better understand the history of phlegm not only in the history of Chinese medicine, but also in the Indo-European traditions. The dissertation further sheds light on the history of Sino-Indian and Sino-Persian knowledge transfer, and the influence of Indic and Greek conceptions into Chinese medicine, as it puts forward evidence, which suggests that the similarities between Chinese and Indo-European conceptions of phlegm were due, in part, to historical influences from the Indic and Islamic medical traditions. Āyurvedic conceptions of phlegm reached China through the intermediary of Buddhist translations, where phlegm played an important role in physiology. Islamic medicine was present in the Yuan dynasty, and its concepts show clearly in Wang Gui’s Yuan period treatise. The dissertation’s focus on fluids also brings into view differences in the conception of matter and the experience of fluid in the Chinese and the Greco-Roman medical traditions. In early Chinese medicine, phlegm and stagnant fluids were associated with lumps and tumorous growth, but not with decay. In the Greco-Roman tradition phlegm and stagnations were feared because of their immediate connection with putrefaction and decay. In early Chinese medicine, phlegm and fluids were diagnosed by signs from within the body, such as the sounds of water, but also the subjective feeling of fullness reported by the patients. In the Greco-Roman tradition, as in Wang Gui’s Yuan period treatise, phlegm was diagnosed through the examination of the patients’ outflows.
East Asian Languages and Civilizations

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18

Schluessel, Eric T. "The Muslim Emperor of China: Everyday Politics in Colonial Xinjiang, 1877-1933." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493602.

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This dissertation concerns the ways in which a Chinese civilizing project intervened powerfully in cultural and social change in the Muslim-majority region of Xinjiang from the 1870s through the 1930s. I demonstrate that the efforts of officials following an ideology of domination and transformation rooted in the Chinese Classics changed the ways that people associated with each other and defined themselves and how Muslims understood their place in history and in global space. Chinese power is central to the history of modern Xinjiang and to the Uyghur people, not only because the Chinese center has dominated the area as a periphery, but because of the ways in which that power intervened in society and culture on the local level. The processes and ramifications of the Chinese government in late-Qing and early Republican Xinjiang demonstrates strong parallels with colonialism in the context of European empire. This dissertation does not focus on the question of typology, however, but instead draws on methods from colonial history to explore the dynamics of a linguistically and religiously heterogeneous society. In order to do so, I draw on local archival documents in Chinese and Turkic and place them into dialogue with the broader Turkic-language textual record. This dissertation thus proceeds from the inception of the ideology that drove the civilizing project, through its social ramifications, to the innovations that emerged in Islamicate literature and history in Xinjiang in this period.
East Asian Languages and Civilizations

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19

Kongridhisuksakorn, Prangtip. "Community development in historical perspectives Tianjin from the Qing to the People's Republic of China /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3315919.

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Thesis (Ph.D.)--Indiana University, Dept. of History, 2008.
Title from PDF t.p. (viewed on May 7, 2009). Source: Dissertation Abstracts International, Volume: 69-07, Section: A, page: 2835. Advisers: Jeffrey Wasserstrom; Lynn Struve.

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20

Ng, Wee-Siang. "Male brushstrokes and female touch: medical writings on childbirth in Imperial China." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=119366.

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This dissertation is a study of Shichan lun (Ten Topics on Birth), a widely disseminated medical treatise produced in the Northern Song dynasty (960-1127), around the early twelfth century. Shichan lun records how childbirth progressed and it also contains detailed descriptions of hand techniques deployed by women practitioners during birth complications. I examine its composition, incorporation into a larger work (in the thirteenth century), and redaction (ca. early to mid-sixteenth century). In Chapter One, I translate and analyze the earliest extant edition of Shichan lun, collected in Chen Ziming's Furen daquan liangfang (All Inclusive Good Prescriptions for Women, pub. 1238). I highlight the use of childbirth pain descriptions as a diagnostic "tool" during delivery and the hand techniques women practitioners used to manage birth complications. In Chapter Two, I provide a composite biography of the author of Shichan lun, Yang Zijian (fl. 1100), and analyze the reasons why a literatus came to write about childbirth in the early twelfth century and his literary network. Chapter Three is devoted to the study of Chen Ziming (fl. 1237-1271), who incorporated Shichan lun into his work. I examine Chen's authorial impulse and evaluate his involvement in re-defining women's medicine. Chapter Four is a study of the changes introduced by Xue Ji (1487-1558), the sixteenth century medical author, to Chen Ziming's work and Shichan lun. My conclusion addresses how Shichan lun, a work of a technical and practical nature, resisted theoretical incorporation, and the problems of using male-authored sources to study women's medicine and women practitioners.
Cette thèse de doctorat est une étude biographique du Shichan Lun (Dix discours sur la naissance), un traité médical rédigé dans la dynastie des Song du Nord (960-1127) autour du début du XIIe siècle et largement diffusé jusqu'aujourd'hui. Shichan lun enregistre l'évolution des méthodes d'accouchement et contient également des descriptions détaillées des techniques manuelles déployés par les praticiens femmes pendant les complications de l'accouchement. J'examine la composition de l'oeuvre, l'intégration de l'oeuvre à un ouvrage plus large (au XIIIe siècle) ainsi que sa rédaction (ca. début au milieu du XVIe siècle).Dans le premier chapitre, je traduis et j'analyse la première édition existante du Shichan lun, recueillie dans le Furen daquan Liangfang de Chen Ziming (prescriptions inclusives et bonnes pour les femmes, pub. 1238). Je souligne l'utilisation des descriptions de la douleur de l'accouchement comme un «outil» de diagnostic pendant l'accouchement et les techniques manuelles utilisées par les praticiens femmes pour gérer les complications de l'accouchement. Dans le deuxième chapitre, je fournis une biographie composite de l'auteur du Shichan lun, Yang Zijian, en analysant les raisons pour lesquelles un lettré se mit à écrire au sujet de l'accouchement au début du XIIe siècle ainsi que son réseau littéraire. Le troisième chapitre est consacré à l'étude de Chen Ziming qui a incorporé le Shichan lun dans son oeuvre. J'examine impulsion d'authorial de Chen et j'évalue son implication dans la redéfinition de la médecine des femmes. Le chapitre quatre est une étude au sujet des changements introduits par Xue Ji, auteur médical du XVIe siècle, dans l'oeuvre de Chen Ziming et dans le Shichan Lun. En conclusion, je constate la façon dont le Shichan lun, un oeuvre de caractère technique et pratique, a résisté l'incorporation théorique ainsi que les problèmes de l'utilisation de sources d'auteurs masculins quant à l'étude de la médecine des femmes et des praticiens femmes.

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21

Tsunematsu, Naomi 1966. "Japanese women's wartime patriotic organizations and postwar memoirs: Reality and recollection." Thesis, The University of Arizona, 1994. http://hdl.handle.net/10150/278444.

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Japanese women have often described themselves as passive "victims" of the Pacific War, and in their wartime memoirs (senso taikenki) they have related their suffering in the hope of preventing future wars. However, when we closely examine Japanese women' s activities and beliefs during the war, we find that women were not necessarily completely detached from wartime efforts. Many women actively and even enthusiastically cooperated with the state. Even if they did not actively fight on the battlefield and kill people on foreign soil, many women were part of the total war structure, helping to stir up the patriotism that drove Japanese to fight in the war. This thesis looks at how Japanese women, through patriotic women' s organizations, were involved in the Pacific War, and what they actually believed during the war, in contrast with their recollections of the war in their senso taikenki.

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22

Hsu, Yeong-huei. "Song Gaozong (r. 1127-1162) and his chief councilors: A study of the formative state of the Southern Song dynasty (1127-1279)." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284092.

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In 1126, the Song was invaded by the Jin, a northern enemy who sprang up to become a continuing lethal threat to the survival of the Northern Song dynasty (960-1127). The Song people, in the meantime, suffered an unprecedented humiliation when their two emperors were captured and taken as hostages to the north by the invading Jin army. As the Song regime was collapsing, Zhao Gou (1107-1187), later referred to by his temple name as Song Gaozong (r. 1127-1162), strove to ascend the throne and perpetuate the Song regime in the south--known to historians as the Southern Song (1127-1279). The process was difficult not only because the Song emperor himself was relentlessly pursued by the Jin army, but also because the Song itself could hardly decide on an appropriate policy regarding the invaders. It took nearly sixteen years for the Song to finally settle in south China and obtain formal recognition from the Jin as a sovereign state. This dissertation adopts a method which focuses on studying the interactions between Song Gaozong and his series of ten chief councilors in shaping the future of the Southern Song. The successive chief councilors, appointed by Song Gaozong, are studied based on the Song records with special attention to their interactions with the emperor in discussing important issues. The dissertation evaluates each chief councilor's performance and explains why some chief councilors stayed in power longer than others. The dissertation also expounds how the Song emperor maintained a balance between two conflicting factions and how he struggled to consolidate his power in adverse circumstances. By consideration of Gaozong and the influence of successive chief councilors, the author depicts a picture showing how the Southern Song was established.

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23

Wang, Xueliang. "Ideal versus reality: General Han Shizhong and the foundingof the Southern Song, 1127-1142." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284180.

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This dissertation will argue that the founding and the existence of the Southern Song was not because of the emperor's willingness to accept the Jins' terms, but in spite of the emperor's attitudes. It was the general's successful resistance against the Jins that made it possible for the survival of the Southern Song. However, the founding of the Southern Song was never Han Shizhong's ideal. What he strove for was to defeat the enemies and to liberate the captured emperor and ex-emperor and to oust the Jins out of the Central Plain. The conflict between General Han Shizhong and Emperor Gaozong was focused upon the latter's goal of maintaining the reality of the Southern Song and realizing the former's ideal. The conflict intensified as the emperor quickened his pace of making peace with the Jins at the time when the Southern Song's military forces were in the offensive position. The emperor's efforts to restrict Han Shizhong within his own track, strengthened by the efforts of the imperial court to recover the national tradition of putting the military under civilian control, deprived Han Shizhong of the opportunity for the realization of his ideal.

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24

Yang, Li. "The emperor's generals, a study of the Sanya commanders inthe Northern Song (960-1126)." Diss., The University of Arizona, 2004. http://hdl.handle.net/10150/290094.

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The primary focus of this study is on the Sanya ("Three Headquarters Offices") commanders of the Northern Song, who commanded the three divisions of the Song imperial army, namely, the Infantry, Cavalry, and Palace Corps. The first three chapters examine the institutions pertaining to the selection and promotion of the Sanya commanders, concluding that the Northern Song selected and promoted for high army command ranks men whose loyalty to the throne had been tested and proven. It is further demonstrated that the Northern Song exercised effective control over its army commanders and had their powers scrutinized by civil officials, the majority being southern bureaucrats advanced through the civil service examinations. The two chapters that follow analyze the social and geographical backgrounds of the Sanya commanders, revealing that elite members of the Northern Song military in general enjoyed special ties to the emperors and the ruling house. Such imperial connections safeguarded their political and family fortunes from rapid downward sliding. The Northern Song elite, as such, was a self-perpetuating elite group, composed of predominantly northern military men who were closely associated with the dynasty's founding elite. The remaining chapter in the body text further sheds light on the super elite status of the Sanya commanders, attesting that they were among the highest paid office-holders in the Northern Song and were recipients of high political honors and privileges. This study calls into question the received view of the inferior status of the Northern Song military elite. I suggest that during the Northern Song period a unique and distinctive balance between aristocratic and bureaucratic forces was achieved whereby state power was split between the semi-hereditary northern military elite and the newly arisen professional, bureaucratic elite. The ruling class of Northern Song society was therefore neither thoroughly aristocratic nor thoroughly bureaucratic, contrary to the generally held assumptions about the nature of the Song elite. In my opinion, the rise of southern civil leadership in state and society around the mid-eleventh century challenged, for the first time in Chinese history, northern aristocratic monopoly of state power and eventually precipitated its demise by the Southern Song.

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25

O'Reilly, Sean D. "Re-Viewing the Past: The Uses of History in the Cinema of Japan, 1925-1945." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467187.

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In this thesis I use historical films to construct a social history of Japan's tumultuous interwar and wartime periods. I analyze filmic depictions of the Bakumatsu period (1853-1868), Japan's rocky transition to modernity, from the perspective of the audiences of 1925-1945, an era in which societal interest in representations of the Bakumatsu period soared. Methodologically, I use close visual analysis but move beyond an aesthetically-minded film studies approach to raise issues of audience reception, war and society, empire, sexuality and gender, censorship, urban spaces and popular culture in modern Japan. I have thereby intervened in the existing scholarship, which has either largely ignored films or focused overmuch on film's aesthetic merits. I seek to reclaim films, especially popular films, as historical sources. Close visual analysis illuminates aspects of visual texts that a solely historiographic approach might overlook. And a 'history-as-experience' focus on the audience, and the history of the period in which a given visual text was produced, is critical to the process of historical contextualization. The body of films I analyze offers vital evidence of then-current socio-cultural conditions and perspectives on history. I analyze commercially successful films, produced from 1925 to the war's end, in five chapters, on revisionism, comedy, serial history, hate the enemy films, and romances, respectively, and highlight the ambivalence of each type over the significance of the Bakumatsu period. Despite increasing pressure on the film industry to produce deadly serious hegemonic narratives supportive of the state and later the war effort, the hit films I examine contain many potentially subversive undercurrents. Their box office success indicates that covert resistance to Japan's militaristic course won favor with audiences. Those who lived through the 'dark valley' of 1925-1945 used Bakumatsu films to create a popular culture that was lighter in tone, and more resistant to state goals, than prior research on interwar Japan suggests.
East Asian Languages and Civilizations

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26

Andrews, Charles A. "From post station to post office communications in Tokugawa and early Meiji Japan /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3337274.

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Thesis (Ph.D.)--Indiana University, Dept. of East Asian Languages and Cultures, 2008.
Title from PDF t.p. (viewed on Jul 28, 2009). Source: Dissertation Abstracts International, Volume: 69-12, Section: A, page: 4833. Adviser: Richard Rubinger.

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Majchrowicz, Daniel Joseph. "Travel, Travel Writing and the "Means to Victory" in Modern South Asia." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467221.

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This dissertation is a history of the idea of travel in South Asia as it found expression in Urdu travel writing of the nineteenth and twentieth centuries. Though travel has always been integral to social life in South Asia, it was only during this period that it became an end in itself. The imagined virtues of travel hinged on two emergent beliefs: that travel was a requisite for inner growth, and that travel experience was transferable. Consequently, Urdu travel writers endorsed travel not to reach a particular destination but to engender personal development, social advancement and communal well-being. Authors conveyed the transformative power of travel to their readers through accounts that traced out their inner journeys through narratives of physical travel, an ideal echoed in an old proverb that re-emerged at this time: “travel is the means to victory.” This study, which draws on extensive archival research from four countries, represents the most comprehensive examination of travel writing in any South Asian language. Through a diachronic analysis of a wealth of new primary sources, it indexes shifting valuations of travel as they relate to conceptualizations of the self, the political and the social. It demonstrates that though the idea of beneficial travel found its first expression in accounts commissioned by a colonial government interested in inculcating modern cosmopolitan aesthetics, it quickly developed a life of its own in the public sphere of print. This dynamic literary space was forged by writers from across the social spectrum who produced a profusion of accounts that drew inspiration from Indic, Islamic and European traditions. In the twentieth century, too, travel writing continued to evolve and expand as it adapted to the shifting dimensions of local nationalisms and successive international conflicts. In independent India and Pakistan, it broke new ground both aesthetically and thematically as it came to terms with the post-colonial geography of South Asia. Yet, throughout this history,Urdu travel writing continued to cultivate the idea that the journey was valuable for its own sake.
Near Eastern Languages and Civilizations

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28

Eden, Jeffrey Eric. "Slavery and Empire in Central Asia." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493418.

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This dissertation is the first major study of a slave trade that captured up to one million slaves along the Russian and Iranian frontiers over the course of the eighteenth and nineteenth centuries alone. Slaves served as farm-workers, herdsmen, craftsmen, soldiers, concubines, and even, in rare cases, as high-ranking officials in the region between the Caspian Sea and westernmost China. Most of these slaves were Shīʿites who were captured by Sunni Turkmens and sold in Central Asian cities and towns. Despite the Central Asian slave trade’s impressive dimensions, and the prominent role of slaves in the region’s history, the topic remains largely unstudied by historians of the region and of the broader Islamic world. Drawing on unpublished autobiographical sources and eyewitness accounts, I argue that slaves’ resistance and resourcefulness helped to define the contours of the slave labor system and played a key, unacknowledged role in their emancipation. While previous studies of slavery in the Muslim world have emphasized the role of colonial governments in fostering abolition, I argue that slaves in Central Asia, by fomenting the largest slave uprising in the region’s history, triggered the abolition of slavery in the region as a whole.
Inner Asian and Altaic Studies

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29

Zhang, Yandong Straussman Jeffrey D. "Reorganizing China: a study of China's restructurings of government since 1978 (Deng Xiaopeng)." Related Electronic Resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2003. http://wwwlib.umi.com/cr/syr/main.

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30

Shu, Wei-Der. "Transforming national identity in the diaspora an identity formation approach to biographies of activists affiliated with the Taiwan Independence Movement in the United States /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2005. http://wwwlib.umi.com/cr/syr/main.

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31

Brightwell, Erin Leigh. ""The Mirror of China"| Language selection, images of China, and narrating Japan in the Kamakura period (1185-1333)." Thesis, Princeton University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3626441.

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"Kara kagami" (The Mirror of China) is something of an enigma—only six of an original ten scrolls survive, and there is no critical edition with comprehensive annotation or previous translation. A work composed for Imperial Prince-cum-Shogun Munetaka by the scion of a distinguished line of Confucian scholars, Fujiwara no Shigenori, on a topic of pressing interest in the thirteenth century—the fate of Continental China—it embodies many of the characteristic concerns of Kamakura Japan. Tensions between privatization and circulation of learning, imperial and warrior authority, Japan's envisioning of China and her relations thereto, as well as a larger cosmological narrative all run through the work. Yet they do so ways that challenge now long-held ideas of language, stance towards the Continent and its traditions, and narratives of generic development and resistance.

This dissertation explores the ways in which "The Mirror of China" defies familiar-yet-passé conceptions of medieval Japan. It examines afresh how three issues in medieval discourse—language selection, portrayals of China, and narrating Japan—are refracted in "The Mirror of China" in order to better understand text-based claims of political, cultural, and philosophical authority. "The Mirror of China"'s linguistically diverse manuscripts invite question of the worldviews or allegiances of identity a multilingual text can intimate. Its depiction of China and the implied narratives such a vision creates likewise differ markedly from those of contemporary works. And lastly, the linguistic and thematic innovation it brings to the Heian genre of "Mirror" writing marks a previously obscured turning point in medieval historiographic writing, one that allows an appreciation of the genre as a medieval experiment in crafting histories as legitimating narratives. Drawing on multiple understudied works in addition to better-known writings, this dissertation provides a new understanding of how medieval thinkers exploited languages, images, and traditions in order to create their own visions of authority.

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32

Patel, Dinyar Phiroze. "The Grand Old Man: Dadabhai Naoroji and the Evolution of the Demand for Indian Self-Government." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467241.

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This dissertation traces the thought and career of Dadabhai Naoroji, arguably the most significant Indian nationalist leader in the pre-Gandhian era. Naoroji (1825-1917) gave the Indian National Congress a tangible political goal in 1906 when he declared its objective to be self-government or swaraj. I identify three distinct phases in the development of his political thought. In the first phase of his career, lasting from the mid-1860s until the mid-1880s, Naoroji posited the “drain of wealth” theory, which argued that British colonialism was dramatically impoverishing India by siphoning off its resources. Naoroji embedded a political corollary into his economic ideas, arguing that empowering Indians through political reform was the only way to stop the drain. As early as 1884, Naoroji declared that the ultimate objective of such reform was Indian self-government. Naoroji contended that the best chance for achieving political reform lay through influencing the British Parliament. In the second stage of his career, beginning in 1886, Naoroji took up this task by contesting a parliamentary seat. He constructed a broad alliance among various progressive British leaders—Irish home rulers, socialists, and women’s rights activists—and relied upon them and Indian allies to win election to the House of Commons in 1892. In Parliament, Naoroji pushed for the implementation of simultaneous civil service examinations, which he envisaged as the first step toward Indian self-government. Naoroji’s time in the Commons, however, was brief and disappointing, and in the third and final phase of his career, beginning in 1895, he radicalized considerably. He propounded his views on Indian poverty with renewed force while strengthening his ties with socialists and anti-imperialists in Britain and abroad. Concluding that imperialism was inherently economically exploitative, Naoroji declared that only swaraj could stop the drain of wealth.
History

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33

Ingram, Evan. "Rebuilding Nara’s Tōdaiji on the Foundations of the Chinese Pure Land: A Campaign for Buddhist Social Development." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493371.

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This dissertation considers how Chinese models of Buddhist social organization and Pure Land thought undergirded the Japanese monk Chōgen’s campaign to restore the Great Buddha of Tōdaiji, destroyed in the Gempei civil war at the end of the 12th century. While Chōgen’s activities as chief solicitor of the campaign partially owed to his network of social connections earned through a selective Buddhist education, Chōgen’s three pilgrimages to China were crucial for providing much of the knowledge, methods, and technologies that made possible the largest religious and civil engineering project attempted in Japan to that time. Though nominally a Buddhist monk, Chōgen embodied the ideal of a polymath. In order to recreate Japan’s foremost Buddhist symbol, he was compelled to assume a wide range of responsibilities: fundraising among aristocrats and warriors; forming a network of lieutenants, donors, and common devotees; managing temple estates that provided revenues; developing transportation infrastructure to carry materials and supplies; casting the Great Buddha statue; overseeing religious rites; and finally, rebuilding Tōdaiji’s halls. These diverse activities required creative forms of religio-social networking and technologies not extant in Japan. During his travels to the Chinese port city of Ningbo, as well as the religious mountains of Tiantaishan and Ayuwangshan, Chōgen learned of Pure Land halls built by lay confraternities, and adopted them as models for the later sanctuaries he constructed around Japan for proselytization and fundraising purposes. He also borrowed organizational principles from Chinese Pure Land societies from the urban centers of Ningbo and Hangzhou in order to create a massive Pure Land network in his homeland that embraced former militants from the civil war, the imperial family, monastics from a wide range of institutions, and even the common populace – all of whom contributed to the Tōdaiji rebuilding effort. Ultimately, the fields of religion and technology that Chōgen imported from China not only enabled the reconstruction of Japan’s most important Buddhist temple, but also brought Japan into the fold of an emerging East China Sea religious macroculture of the late 12th and early 13th centuries that expanded with the activities of traders and later Japanese pilgrims who would emulate Chōgen’s voyages.
East Asian Languages and Civilizations

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34

Choi, Peter. "The Abenomics Difference: Three Arrows of Roosevelt Resolve in Japan." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:26519854.

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This study investigates Japanese Prime Minister Shinzo Abe’s economic policy package, known as “Abenomics.” Abenomics is intended to end two decades of deflation in Japan, based on a Three Arrow approach (monetary policy, fiscal stimulus, and structural reform). This study examines how it is different from past policies and actions, its initial results, and the outlook concerning future results. In 1990, Japan’s asset bubble burst and the country became mired in two decades of deflation and low GDP growth. This study examines existing analysis and compare past policies to the present. It concludes that although the First Arrow (monetary policy) and Second Arrow (fiscal stimulus) have been able to achieve initial success, Abenomics may struggle to succeed without a firmly executed Third Arrow (structural reform). All three arrows are needed. However, many difficult barriers pose an obstacle for reform. American President Roosevelt also pursued aggressive measures in the 1930’s to take the United States out of the Great Depression. Roosevelt’s resolve was instrumental in his succeed. Japan will need seamless and simultaneous execution of the Three Arrows, along with aggressive Roosevelt Resolve to ensure success in its domain.

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35

Gentry-Sheehan, Linnea 1948. "Gold and silver in the making of early modern Japan, 1550-1737." Thesis, The University of Arizona, 1995. http://hdl.handle.net/10150/278526.

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This thesis examines the significance of gold and silver in the process of political consolidation and socioeconomic change in Japan from 1550 to 1737. I argue that the role of precious metals in the transformation of early modern Japan demands reassessment for several reasons: (1) control of the gold and silver mines had a significant impact on the ability of the warring overlords to consolidate their rule; (2) possession of gold and silver was indispensable to the establishment of the Tokugawa hegemony, a stable polity that lasted for 260 years; (3) gold and silver facilitated Japan's rapid commercialization; (4) gold and especially silver drew Japan into the dynamic system of international trade, which constituted the newly emerging world system of economic interdependence; and, (5) Japan's withdrawal from the world market system in the seventeenth and eighteenth centuries was related to the large losses of silver due to exports and the decline in mining production.

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36

Lu, Hui-tzu. "Cultivation of virtue: Women's practices and gender issuesduring the Song era (960-1279)." Diss., The University of Arizona, 2003. http://hdl.handle.net/10150/280429.

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Idealized presentations of female behavior prescribed by Ban Zhao (A.D. 45-120) and later male Confucians defined women in the role of inner helpers, thus confining them to the domestic arena. Close scrutiny of data however reveals a cluster of new values for Song women evident through personal cultivation and devotional practices both "within" and "without" the inner sphere. This dissertation offers a preliminary investigation of Song women's practices such as bodily and spiritual cultivations as well as their devotional and philanthropic activities. It examines why and how these specific inner and outer practices evolved into regnant womanly practices that ultimately becarne exemplary behaviors during the Song period. Through the lens of female daily practices, this study also investigates the diverse interactions between genders in the Song era. The first part of this dissertation explores Song women's bodily and spiritual observances within the inner quarters. Song women performed bodily cultivations through various forms of ascetic behaviors, including fasting, vegetarianism, the abstinence from slaughtering living beings, and seclusion in their daily lives, which can be deemed gendered practices. Spiritual cultivation through religious practices such as sutra recitation and other related observances functioned not only as accessible avenues of female spiritual pursuits, but also served as alternative conduits for Song women's literary aspirations. Part Two first discusses the gender discourse and the tension between the norms and historical reality during the Song. The last two chapters examine Song women's practices such as their religious offerings and involvement in community public works and philanthropy outside the domestic realm. In contrast to women's inner practices, women's outer sphere endeavors put their personal cultivation and volition into practice, and also extended their influential financial autonomy beyond the domestic arena into the greater society. This study concludes that despite deviations from conventional Confucian values, these inner and outer womanly practices were perceived as paragons of female virtues. Lastly, it suggests a negotiated process in the workings of gender in the Song culture.

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37

Wilms, Sabine 1968. "Childbirth customs in early China." Thesis, The University of Arizona, 1992. http://hdl.handle.net/10150/291810.

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The recent discovery of Chinese medical manuscripts in a tomb dated to the second century BC in Ma-wang-tui, Ch'ang-sha, has revealed extremely interesting new information on the subject of ancient Chinese childbirth practices. The scrolls contain detailed advice concerning a proper and auspicious treatment of the placenta, an astronomical chart for choosing the perfect location for the burial of the placenta, and a description of the custom of exposing the newborn infant on the earth directly after birth. This paper offers a translation of these paragraphs and an interpretation based on a Japanese medical text that reflects Chinese medieval practices, basic knowledge of Chinese cosmology, society and religion and also general cross-cultural patterns for the treatment of the placenta that have been established through an anthropological research into placenta-related practices, beliefs and mythology from many different traditional cultures.

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38

Humble, Geoffrey Frank. "Biographical rhetorics : narrative and power in Yuanshi biography." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8267/.

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The Yuanshi (Yuan History)- a Chinese-language account of Mongol rule in East Asia compiled in haste between 1368 and 1370-presents hundreds of liezhuan biographical narratives on imperial subjects. Vital primary sources for reconstructing Mongol and Chinese history, these are viewed as chaotic texts receiving limited rhetorical input Taking the 4 7 subjects of an influential fourteenth-century biographical collection as a sample, this study demonstrates the considerable rhetorical fashioning undergone by some of these biographies, exposing narrative tools employed by the fourteenth-century Chinese historian-compiler. Starting from a case study on the biographies of Yelü Chucai (1189-1243), we identify three themes to the compilers' edits, which three thematic chapters follow across the sample texts. The first of these sees narrative scope narrowed, marginalizing non-'Chinese' elements of the imperium to impose a 'Yuan' shape on Mongol East Asia. The second situates bureaucratic governing institutions as a moral good, imposing a negative positioning on rival approaches. Finally, we demonstrate the characterization of the deserving populace as beneficiaries of moral rule. Though none of these themes emerge in full coherence across the work, the broad tendencies are clear, as is the all-embracing, shaping influence of the storytelling imperative toward vivid juxtaposition of ideal and deviant.

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39

Mai, Cuong T. "Visualization apocrypha and the making of Buddhist deity cults in early medieval China with special reference to the cults of Amitabha, Maitreya, and Samantabhadra /." [Bloomington, Ind.] : Indiana University, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3380107.

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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2009.
Title from PDF t.p. (viewed on Jul 14, 2010). Source: Dissertation Abstracts International, Volume: 70-12, Section: A, page: 4722. Adviser: John R. McRae.

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40

Kina, Alfred Yama. "Ushuu Guhuukuu." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3206867.

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Thesis (Ph.D.)--Indiana University, Dept. of Folklore, 2006.
Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0288. Adviser: Henry H. Glassie. "Title from dissertation home page (viewed Jan. 8, 2007)."

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41

Daly, Nigel Peter. "Hybridizing the human body : the hydrological development of acupuncture in early Imperial China." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64139.pdf.

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42

Frey, Christopher J. "Ainu schools and education policy in nineteenth-century Hokkaido, Japan." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3292445.

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Thesis (Ph.D.)--Indiana University, Dept. of Educational Leadership and Policy Studies, 2007.
Title from dissertation home page (viewed May 28, 2008). Source: Dissertation Abstracts International, Volume: 68-11, Section: A, page: 4636. Adviser: Heidi Ross.

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43

Kueh, Joshua Eng Sin. "The Manila Chinese| Community, trade and empire, c. 1570 -- c. 1770." Thesis, Georgetown University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3636414.

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This study focuses on the Chinese community of Manila from 1570 to 1770, revealing that the community was not an insular, ethnic enclave unified in its efforts and aspirations but one made up of different groups with varying goals. Not all Chinese saw the Spanish presence as conducive to their livelihoods but certain sectors of the community did. I argue the collaboration of these elements within the Chinese community was essential in maintaining the Spanish presence in Manila. Those whose interests most closely aligned with Spanish aims included a small group of wealthy Chinese merchants involved in supplying the Manila-Acapulco galleon trade with merchandise (mainly silk), merchants and artisans in the Chinese quarter called the Parián and Chinese leaders who acted as middlemen linking the needs of the regime with Southern Fujianese workers to supply the city with services, food, and labor. In return, Spaniards provided New Spanish silver, government monopolies and recognition of the authority of Chinese elites over laborers. In that way, the Spanish empire in the Asia-Pacific region was a collaborative enterprise, constructed in the cooperation of various interest groups.

When the abuses of Spanish authorities threatened the lives of those they ruled, Chinese intermediaries could not maintain their claims of mitigating the demands of the regime on behalf of Chinese workers and lost control of those under their supervision. In 1603, 1639, and 1662, Chinese laborers raised the banner of revolt. These moments of violent rupture with the colonial order indicate that mediation was crucial to preserving the Spanish presence in Manila. Coercion could put down threats to control but on its own could not hold colonial society together.

The Chinese, with others, created the ties that bound colonial society together through kinship and credit networks for mutual aid. Compadrazgo (coparenthood), padrinazgo (godparenthood), and marriage connected Chinese to colonial society and provided a means of profit, protection and recruiting labor. These links persisted into the nineteenth century and helped the Chinese shape the ecology of Manila to their purposes, albeit within the confines of Spanish sovereignty.

Sources: baptismal records, notarial books (protocolos de Manila ), court cases.

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44

Loh, Shi Lin. "Irradiated Trajectories: Medical Radiology in Modern Japan." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493463.

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This dissertation examines the history of modern Japan via a study of rentogen, or X-rays, in medical practice. Conventional milestones in Japan’s encounters with nuclear science all date from 1945: the atomic bombings of Hiroshima and Nagasaki that same year, the Bikini Atoll fallout incident in 1954, the construction of nuclear power plants from the late 1950s onwards, and most recently, the Fukushima Daiichi meltdown in 2011. All these events produced hibakusha – the Japanese term for survivors of nuclear-related accidents, or people suffering the effects of exposure to ionising radiation. In contrast, this project locates the first hibakusha in an earlier period, revealing a history of radiation exposure in Japan before the atomic bombings. It reaches into the late nineteenth and early twentieth centuries to find Japanese bodies exposed through the development of radiology. In modern Japan, as in Western Europe and America, X-rays constituted the first source of ionizing radiation that produced victims of burns, cancers, and deaths. This study highlights the political, social and cultural impact of modern Western medicine on Japanese society from the Meiji period onwards, showing how electric-powered machines and Western expertise came to define medical practice in the emergent field of radiology.
East Asian Languages and Civilizations

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45

Hsiung, Hansun. "Republic of Letters, Empire of Textbooks: Globalizing Western Knowledge, 1790-1895." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493605.

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This dissertation seeks to answer two overarching questions: what was “Western knowledge” in the nineteenth century, and how did it become a global knowledge form? I do so by sketching a transnational history of the networks and practices that moved “Western knowledge” into Japan, the first non-Western country to putatively “modernize,” from the period roughly preceding the Napoleonic Wars until the end of the First Sino-Japanese War. Using archival materials from four countries and in seven languages, I contend the following: 1) that “Western knowledge” globalized primarily through the form of cheap educational print, represented by the modern textbook, rather than through major canonical works; 2) that Japan’s access to and understanding of these textbooks was mediated by multiple sites of print production across South, Southeast, and East Asia; 3) that the constant mediation of these textbooks through circulation transformed “Western knowledge” into something utterly different by the time it reached Japan. The dissertation is thus both a rehabilitation of textbooks as dynamic epistemic tools, and a deconstruction of “Western knowledge” as a series of global movements and transformations in print, thereby transcending any easy binary of knowledge “Eastern” and “Western.” In the process, I intervene in ongoing debates in intellectual history, book history, and the history of science, bringing them together in a reevaluation of the history of modernity at large. Chapter 1 begins by examining the case of a popular Dutch educational periodical as it traveled from the Netherlands, through colonial Java, and into Japan. I highlight the material transformations undergone by books during the course of their circulation, and demonstrate how the integrity of “Western knowledge” was destabilized by the fragility of the physical artifacts that carried it. Chapters 2 and 3 then examine the role of Chinese port towns in the circulation of textbooks to Japan. In Chapter 2, I trace the movement of a British textbook for deaf students to Hong Kong then into Nagasaki. The function of textbooks may be to teach, but the globalization of textbooks is often, I argue, a story of how disparate audiences give radically different answers to the question of what content, exactly, is actually being taught. At the same time, as I demonstrate in Chapter 3, there are also cases of unexpected convergence between ideologically opposed actors. Textbooks, for instance, functioned as a site of convergence between Christian missionaries in China, and the nominally anti-Christian shogunate in Japan. Chapter 4 switches narrative strategies to move away from textbooks themselves, and instead focus on the lives of key actors in the textbook economy. Specifically, I recover two forgotten figures of the early Meiji period instrumental to the history of textbook circulation: John Hartley, a British bookseller in Yokohama, and Jakob Kaderli, an itinerant Swiss adventurer and textbook author in Edo-Tokyo. Finally, Chapter 5 turns to mid- and late Meiji in order to examine why textbooks, despite their importance, vanished from the record of Japanese modernity, leading to the rise of a new paradigm of Western knowledge.
East Asian Languages and Civilizations

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46

Fish, Kashay Jennifer. "Savages, sinners, and saints: The Hawaiian kingdom and theimperial contest, 1778-1839." Diss., The University of Arizona, 2002. http://hdl.handle.net/10150/279940.

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This dissertation uses the writings of sailors, traders, and diplomats, American missionaries, and Hawaiian chiefs, as well as anthropological theories and ethnographic insights about Hawaiian culture to examine the cultural milieu created by western sojourners in Hawaii, contestation over the interrelated issues of morality, sexuality, religion, economics, and politics that occurred with the arrival of American evangelists, and the ways in which Hawaiian chiefs and commoners negotiated a delicate and calculated path between the embattled imperialist forces in their islands. This study places Hawaiian experiences within the broader outlines of American social, religious, and expansionist history. It offers a distinctly new interpretation of imperial relations in Hawaii, one that others may choose to build upon. In the past two decades, scholars of postmodernism and subaltern studies have devised new approaches to examining western imperialism in Africa, India, and China. However, only a handful of scholarly works have focused on western imperialism in Hawaii. Following trends in colonial scholarship and anthropological theory, particularly the work of Marshall Sahlins, this study uses an ethnographic approach to explain how Hawaiians viewed the religious, social, political, and cultural changes that resulted from the presence of foreigners in their kingdom and their responses to the challenges of imperialism. As such, this dissertation is highly interdisciplinary and draws upon the secondary literature in anthropology, missiology, colonialism, and Native American history. The issue of Hawaiian sovereignty has received national attention in recent years. Most scholars date the loss of Hawaiian independence to the moment in 1893 when U.S. Marines helped dethrone Queen Lili'uokalani. In reality, the forces that led to the annexation of the islands to the United States began with Captain James Cook's 1778 arrival in Hawaii. By focusing on the complex relations between two polarized groups of foreigners---American missionaries and western traders, sailors, and diplomats---and Hawaiian chiefs and commoners, this study reveals how the combined effects of western economic, religious, cultural, and political imperialism, cultural disintegration, native factionalism, and chiefly miscalculation created the context for the loss of Hawaiian political and economic control after 1839, much earlier than previously asserted in the literature.

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47

Ng, Pak Sheung 1958. "The continuity of Chinese cultural heritage in the T'ang-Sung era: The sociopolitical significance and cultural impact of the civil administration of the Southern T'ang (937-975)." Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/288707.

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The migration towards the center uprooted the great clans from their local areas and encouraged the rise of local ruffians to power during the late T'ang. This historical background shaped the social and political climate of the Wu regime in South China, which had been characterized by its military flavor. By enhancing the civil administration and adopting various ways of recruiting the literati and encouraging the cultural growth, Hsu Chih-kao and his successors were able to achieve complete bureaucratization of the regime, which in turn diminished the military influence and revitalized the neglected cultural tradition of their domain. South China thus became a haven of culture, and its role was particularly important as the cultural development in North China was subsequently devastated by civil wars and foreign invasions during the Five Dynasties. After the collapse of the Southern T'ang, the preservation of culture in South China allowed it to become a major source in shaping the cultural features of the Sung. Compared with other states, the Southern T'ang enjoyed considerable peace and stability, and scholar-officials had a peaceful and comfortable environment in which to develop a special style of living. Some tastes and habits had a great impact on the daily life of the Sung scholar-officials. However, cultural polices adopted by the Southern T'ang caused the decline of national strength, for many military clans who underwent the process of civil transformation were eventually deprived of the military vitality necessary to defend the country. Also, because of the cultural inferiority, some of the Sung rulers and scholar-officials were eager to seek revenge by humiliating and oppressing the "subsidiary" officials from the south. Although the Sung adopted repressive and discriminatory measures when appointing "subsidiary" officials, some were in fact employed by the new dynasty due to the heavy demand for qualified officials. Eventually, the "subsidiary" officials could improve their prospects for promotion and favorable treatment by taking the civil service examinations. Their literary ability and knowledge of rituals also enabled them to gain imperial favor, which was vital to strengthening their position in the Sung bureaucracy.

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48

Martin, Casey. "The creation of a pacifist narrative in Saotome Katsumoto's Senso to Seishun." Thesis, University of Colorado at Boulder, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1539361.

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This thesis examines Japanese writer Saotome Katsumoto and his efforts to create a pacifist message in his 1991 film Senso to Seishun (War and Youth). The story presents multigenerational viewpoints on the Pacific War, and is significant for being the first film to depict the Great Tokyo Air Raid of March 9–10, 1945. I discuss how Saotome's use of fiction, metaphor, and autobiographical techniques assist the film in creating a pacifist narrative. The film's pacifist message continues to hold relevance today, as nationalist and conservative groups push strongly for revisions to Article 9 of the Japanese Peace Constitution in order to remilitarize the nation.

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49

Kwon, Shinyoung. "From colonial patriots to post-colonial citizens| Neighborhood politics in Korea, 1931-1964." Thesis, The University of Chicago, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3595935.

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This dissertation explored Korean mass politics through neighborhood associations from the late 1930s to 1960s, defining them as a nationwide organization for state-led mass campaigns. They carried the state-led mass programs with three different names under three different state powers -Patriotic NAs by the colonial government and U.S. occupational government, Citizens NAs under the Rhee regime and Reconstruction NAs under Park Chung Hee. Putting the wartime colonial period, the post liberation period and the growing cold war period up to the early 1960s together into the category of "times of state-led movements," this dissertation argued that the three types of NAs were a nodal point to shape and cement two different images of the Korean state: a political authoritarian regime, although efficient in decision-making processes as well as effective in policy-implementation processes. It also claimed that state-led movements descended into the "New Community Movement" in the 1970s, the most successful economic modernization movements led by the South Korean government.

The beginning of a new type of movement, the state-led movement, arose in the early 1930s when Japan pushed its territorial extension. The colonial government, desperate to reshape Korean society in a way that was proper to the Great East Asia Co-prosperity Sphere and wartime mobilization, revised its mechanism of rule dependent on an alliance with a minority of the dominant class and tried to establish a contact with the Korean masses. Its historical expression was the "social indoctrination movement" and the National Spiritual General Mobilization Movement. Patriotic NAs, a modification of Korean pre-modern practice, were the institutional realization of the new mechanism. To put down diverse tensions within a NA, patriarchal gatherings made up of a male headman and male heads of household were set up.

Central to their campaigns—rice collection, saving, daily use of Japanese at home, the ration programs and demographic survey for military drafts—was the diverse interpretation of family: the actual place for residence and everyday lives, a symbolic place for consumption and private lives, and a gendered place as a domestic female sphere. The weakest links of the imperial patriarchal family ideology were the demands of equal political rights and the growing participation of women. They truly puzzled the colonial government which wanted to keep its autonomy from the Japanese government and to involve Korean women in Patriotic NAs under the patriarchal authority of male headmen.

The drastic demographic move after liberation, when at least two million Korean repatriates who had been displaced by the wartime mobilization and returned from Japan and Manchuria, made both the shortage of rice and inflation worse. It led the U.S. military occupational government not only to give up their free market economy, but also to use Patriotic NAs for economic control—rice rationing and the elimination of "ghost" populations. Although the re-use of NAs reminiscent of previous colonial mobilization efforts brought backlash based on anti-Japanese sentiment, the desperation over rice control brought passive but widespread acceptance amongst Koreans.

Whilst renaming Patriotic NAs as Citizens NA for the post-Korean War recovery projects in the name of "apolitical" national movements and for the assistance of local administration, the South Korean government strove to give it historical legitimacy and to define it as a liberal democratic institution. They identified its historical origins in Korean pre-modern practices to erase colonial traces, and at the same time they claimed that Citizens NAs would enhance communication between local Koreans and the government. After the pitched political battle in the National Congress in 1957, Citizens NAs got legal status in the Local Autonomy Law. The largest vulnerability to Citizens NAs lied in their relation to politics. While leading "apolitical" national movements as well as assisting with local administration tasks, they were misused in elections. Consequently, they were widely viewed as an anti-democratic institution because they violated the freedom of association guaranteed by the Constitution and undermined local autonomous bodies. In the end, they lost their legal status in Local Autonomy Law, with Rhee regime collapsed.

When Park Chung Hee succeeded in his military coup in 1961, he resuscitated NAs in the name of Reconstruction NAs for the "Reconstruction" movement with the priority being placed on economic development. However, civilians were against the re-use of NAs, with the notion that the governments politically abused them. Finally, the arbitrary link between state power and the NAs waned throughout the 1960s, passing its baton to the "New Community Movement" which began in 1971and swept through Korean society until the 1980s. (Abstract shortened by UMI.)

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50

Jotterand, Fabrice 1967. "Does virtue ethics contribute to medical ethics? : an examination of Stanley Hauerwas' ethics of virtue and its relevance to medical ethics." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33292.

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The aim of this thesis is to examine the concept of virtue ethics in Stanley Hauerwas's understanding of virtue and delineate how that contributes to his ethical reasoning and his comprehension of medical ethics. The first chapter focuses on the shift that occurred in moral theory under the stance of the Enlightenment that eroded the traditional idea of morality as the formation of the self, allowing space for new concepts that dismissed the importance of the agent in the ethical task of seeking the good. In the second chapter, the three main ideas (character, vision, and narrative) that make up Hauerwas' ethical theory are examined with a particular attention to the importance of agency in moral life. The third chapter describes how Hauerwas' medical ethics, informed by his moral theory based on character, vision, and narrative, is relevant to medical ethics. Hauerwas argues that because medicine is a form of human activity with internal goods and standards of excellence intrinsic to its practice, it requires taking into account the notion of agency in the healing relationship. Finally, in the last chapter the specific religious discourse of Hauerwas' ethics is discussed in relation to secular medical ethics. In other words, this thesis raises the question of whether the reduction of medical ethics to a set of principles, as it is mostly the case today, represents a suitable picture of the reality of moral life in medicine.

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