“Do We Have to Call It That?” The Response of Neoliberal Multiculturalism to College Antiracism Efforts

The authors discuss the ways in which neoliberal multiculturalism influences the reception and implementation of antiracist initiatives on college campuses. They suggest the intersections of neoliberalism and racism produce a resistance to antiracist efforts and desire for softened multicultural approaches that maintain the status quo. Since the logics of White supremacy and capitalism dominate every space of our society, critical multiculturalism must address these oppressive systems in antiracism education.     

How to translate ‘Cultural Revolution’

Abstract

In the Chinese Cultural Revolution – the epicenter of the last great political sequence at worldwide level in the 1960s and 1970s – the flashing of unprecedented possibilities of post‐party politics was entangled with the epochal closure of a network of political culture. The Cultural Revolution proves to be extremely refractory to historical investigation because it undoes the established conceptual bridges between history and politics, bridges that all other social sciences crossed for studying politics. Therefore, new theoretical perspectives and new protocols of investigation are required, and not only for those events, but in the last analysis for the study of all political situations. The author discusses three main points for finding a new perspective. First, a basic distinction should be stressed between the intermittent nature of politics – one of the rarest modes of subjectivity, which exist only in singular intellectually inventive sequences – and the structural invariance of the state, despite the incessant historical mutations of its particular forms. Moreover, the relationships between the present state of depoliticization and the previous political situations deserve close analysis. The hypothesis is that the concrete form of the state in a given moment is the hollow imprint of the last great political sequence, or that it is shaped by a reactive de‐politicization. Finally, the declarations and the related behaviors of the actors during the events are the major analytical elements in the study of politics. However, the Cultural Revolution was marked to an unprecedented degree by increasing dissonances and, finally, irremediable ruptures between the processes created by the subjective declarations and the same network of political culture within which they were formulated.     

Just‐Do‐It‐(Yourself): independent filmmaking in Malaysia

Abstract

This paper pursues the genealogies of mi-yi (secret doctors) as a threshold figure to attend to the questions of state-mediated governance and knowledge power concerning medical modernity in postwar Taiwan. To consider the mi-yi figure as symptomatic of Taiwan's medical modernity, I inquire into the question of how the scientific discourse of modernity as purported by the class of medical professionals converges with state power to discipline and regulate medical subjects and practices vis-à-vis the discourse of mi-yi. To this end, I analyze the anti-mi-yi discourse that emerged since the 1950s to discuss how the modern medical profession employed a language of science, rationality, and security that initiated an extended state surveillance of unregulated medical subjects and practices. The second part of the essay reads Chen Yingzhen's novella, Zhao Nandong as part of Taiwan's medical “archives” to explore the politics of embodied medical labor as a situated instance of the contradictions of medical modernity. I situate the literary imagination of Zhao Nandong in the social context of mi-yi discourse to frame the erased labor and violence, the ways in which the histories of these labors have been doubly obscured by the conflation of nationalistic historiography and positivist knowledge production of sociological categorizations of Taiwan's modernity.     

Does acculturation predict interpersonal adjustment? It depends on who you talk to

Much acculturation research has investigated links with depression or with general psychological adjustment. Social adjustment, although critical to the acculturation process, has been relatively neglected. The association between acculturation and interpersonal problems was assessed in two samples of Chinese-Canadian university students using the Vancouver Index of Acculturation (VIA) and the circumplex version of the Inventory of Interpersonal Problems (IIP-C). Sample 1 participants (N = 185) completed the standard IIP-C, yielding a single effect: Mainstream acculturation predicted fewer problems with nonassertiveness. Sample 2 (N = 187) completed a short-form of the IIP-C twice – once referring specifically to problems they experienced in interacting with Chinese-Canadians and once referring specifically to problems interacting with Euro-Canadians. In this case, heritage acculturation predicted a pattern of interpersonal problems with Chinese-Canadian others and mainstream acculturation predicted a similar pattern with Euro-Canadian others. These results support the use of interpersonal adjustment measures in acculturation research, and suggest that such instruments should be modified so that questions refer directly to salient cultural groups in the respondent's social world.     

How Should I Respond to Them? An Emergent Categorization of Responses to Interpersonally Communicated Stereotypes

Political correctness defines stereotypes as inappropriate to communicate. However, responses that interpersonally communicated stereotypes receive in conversation may collaboratively produce a different meaning about the appropriateness of stereotype use. The current research reports two studies that explore responses to interpersonally communicated stereotypes and the role these responses play in the perpetuation of stereotypes. This project contributes qualitative research in intercultural communication that exposes a variety of tolerant response types available to communicators and demonstrates how these responses are managed interactionally in ways that show tolerance for communicated stereotypes.     

‘Are You Really Living?’ If Not, ‘Get With It!’

ABSTRACT

Young women were harbingers of social change in postwar Britain; this article addresses discourses that informed their sense of self and expectations. It focuses on magazines produced for, and read by, young women in their mid-to-late teens and early twenties as a prism through which to explore ideas about the teenage self and lifestyle between 1957 and 1970. It argues that a distinctive feature of these magazines was a new ideal of young womanhood that resonated with late-modern discourses of self-discovery and self-fulfilment and which necessitated a lifestyle characterized by independence, experience and opportunity. Though an attractive ideal, it was also problematic for young women and potentially frustrating.     

How to understand Stuart Hall’s “identity” properly?

Some scholars specializing in racial issues attempt to explain ethnic “identity” and its awakening as the intrinsic logic that runs through Stuart Hall’s academic life. My paper disagrees with this explanation and finds three problems in it: first, it has not fully understood the applicable object of Hall’s politics of “identity,” thus it leads to the inappropriate employment of the theory; second, it does not fully recognize the involvement of Hall’s academic research, and exaggerates the effect of Hall's early experience on the development of his academic thoughts; third finally, there is a tendency to use essentialist reductionism in the attempt to find an essential Hall or the essence of Hall. I argue that one needs to comprehend three key words in order to understand the “guarantee-free” Hall, that is, “resistance,” “openness” and “articulation.” Therefore, if one wants to grasp Hall’s “identity,” one must go back to the social history and its evolving process where Hall existed.     

“Why Do I Have to Pledge the U.S. Flag? It's Not My Country!”: Latina Youths Rearticulating Citizenship and National Belonging

Using interview data collected from high school students who attended school in Broward County, Florida, this article focuses on how first- and second-generation adolescent Latinas understand citizenship. The author explores participants’ citizenship formations using the conceptual frameworks of transnationalism and cultural dimensions of citizenship. Drawing richly from their voices, the author sheds light on the paradoxes of citizenship and national belonging by illuminating how Latina youth are positioned as ambiguous U.S. residents and citizens. She concludes with an exploration of the practical implications of attending to youths’ re-articulations of citizenship and national belonging.     

Why Do I Feel I Don’t Belong to the Brazil on TV?

Telenovelas have been considered the predominant popular genre on television, the most widely available and popular national medium, in Brazil, for more than 30 years (Straubhaar, 1982). However, we argue in this article that although telenovelas do indeed have this remarkable penetration and popularity in Brazil, their reception is mediated by audience class, geographical location, race, and issues with media content. Many in the audience feel disenfranchised from the dominant telenovela representations, particularly on the primary network, TV Globo, because of their rural, Northeastern status and identity, or their Afro-Brazilian identity. They question their sense of belonging, not because they do not feel Brazilian, but because the “Brazil” they see on TV does not include them.     

Puppets Tell Tales of Old：Unique Man-and-puppet Show in Lingao

Puppet show is an old art form first taking shape in the South Song Dynasty (1127-1279) and enjoying a variety of genres in the long course of its development. For most of its genres, performers always stand behind the screen controlling puppets.But the puppet show in Lingao County,Hainan Province, is an exception. With     

“I Would Want You to Understand It:” Students’ Perspectives on Addressing Race in the Classroom

This article reports on qualitative research addressing pedagogical issues related to race in the classroom. In 5 focus groups and 14 one-on-one interviews, researchers asked students to share their expertise regarding the challenges to and possibilities for talking about race in college and university classrooms. Results are reported related to instructor practices and student practices. Data point to the importance of instructor support for diversity and of self-reflexivity on the part of instructors related to race.     

The Sea Loves Me, It Loves Me Not

A HEAD is the sea—-calm,friend-ly,inviting.As you walk downthe beach,the gentle ripple of thewaves grows louder,the lap,lap ofwater on sand an applause of wel-come.You hear the laughter of thewavelets as they chase,push,turn-ble over one another,and see theirsmiles in the bubbling spray.The sea receives you,envelopsyou in her warmth,soothes the     

ZHOU CHUNYA：Defending Traditions by Going beyond It

He is tall, gentle, modest, friendly and calm. There is a hint of undemonstrative passion and confidence in his dignified manner.Probably it is the unique charm of his personalities that bestows the irresistible authority upon him in the present painting circle of Chengdu.[第一段]     

天灾!天灾!——克里特文明的湮灭

在烟波浩渺、碧海蓝天的爱琴海域,《荷马史诗》曾这样盛赞过一个岛屿：“在色如酒浆的海中央,有这么一个地方一美丽富饶的克里特,四周翻着波浪。九十座城池立于岛上,人口众多无数量。”这就是世界古代文明的发祥地之一克里待岛。即使是耀眼夺目、雄踞后世的古希腊文明在它面前也要保持凝重与尊崇,因为克里特所孕育与创造的爱琴文明把希腊文明的发端上溯了至少一千年。     

喔!苏珊娜

~~喔!苏珊娜@S.福斯特~~     

啊!米勒

19世纪30年代,世界艺术处于辉煌时期,其中画派纷呈。而偏偏有一派别不仅在法兰西的天空上,也在世界艺术的苍穹里,折射出了现实主义风格的巨大侧影。这就是法国著名的巴比松画派。巴比松位于巴黎近郊,一面靠着美丽的枫丹白露森林,另三面向着平原,以天然宁静的自然风光著称。正是     

?和!

雨果呕心沥血,终于完成了文学巨著《悲惨世界》。经过精心修改以后,他决定把原稿寄给出版社。稿子寄出去了,过了一些日子,还没有回音。于是,雨果写信去问。这封信没有字,全篇只有一个标点:“?”。