后莫言时代对诺贝尔奖与中国议题的再审视

20世纪90年代以来,随着中国的崛起,对于诺贝尔文学奖以及诺贝尔奖与中国等问题,学界表现出前所未有的关注,构成了新时期文艺思潮的内容之一。2012年,中国作家莫言成为第一位得到文学界以及国家体制认可的中国在地诺贝尔奖得主。莫言获奖后,有关莫言获奖本身以及中国语境中的诺奖等问题的评价,褒贬不一,形成了后莫言时代的新的诺贝尔奖焦虑。文章引入近代世界史上与殖民相关的制度殖民、新殖民和后殖民三个阶段的方法或背景,来阐释这一文化现象。     

英国军事战略与黑非洲殖民撤退(1945-1964年)

战后的英国政府充分肯定了黑非洲殖民地的战略地位,力图将黑非洲建设成全球战争的后勤支援基地。当无力镇压民族解放运动之时,为了维护自己的利益,英国政府既利用军事协议,变更政府和军事机构组织形式,选择移交政权党派和垄断军官职位等手段,又选择性地利用军事干预手段。     

Identity dystopias,empire framing and theoretical hegemonies: two case studies,India and Ireland

This article explores the connections between official contemporary identity formation and colonial pasts. Using the case studies of India and Ireland the article explores how different traditions of theorisation are powerful in these formations. India and Ireland were two colonial domains that had many linkages outside the ambit of the British. These linkages are made sense of using methodological approaches like those deployed by Dick Selleck and Geoff Sherington in key works. Yet the colonial stories of these two countries are also distinctive, offering up strong trajectories that inform different contemporary controversies from uncomfortable yet stereotyped perspectives.     

英国皇家植物邱园在殖民扩张中所起的作用

英国皇家植物邱园位于伦敦西郊,是全英最大的植物园,于1795年由奥古斯塔公主下令建成。在英国18-19世纪殖民扩张蓬勃发展阶段,这里不仅仅供大众游览,同时担负着对海外殖民地植物的科学研究、树种优化、珍稀植物标本保存等科研任务。而对于例如金鸡纳、橡胶树等经济附加值很高的植物,邱园又承担着提高植物产量和输送新品种到其他海外属地的作用,以此发挥其经济功能。所以,殖民扩张时期的邱园对英国产生的作用可以分为三部分,即公共社会服务、植物学研究、提高经济作物价值的作用,这奠定了邱园在英国近代史上的独特历史地位。     

'Poisoned history': a comparative study of nationalism,propaganda and the treatment of war and peace in the late nineteenth and early twentieth century school curriculum

This paper investigates the educational philosophy and practices of Achimota School, which was established in the Gold Coast Colony (the southern part of today’s Ghana) in 1927 as the governmental model school for leadership education. Achimota’s education aimed to develop leaders who were ‘Western in intellectual attitude’, ‘African in sympathy’. To fulfil this objective, Achimota attempted to develop a curriculum that took into account the sociocultural background of African students while trying to provide an education on a par with that available at English public schools. The paper first examines the discourse surrounding the establishment of a model secondary school for African leadership, which involved diverse groups of people – colonial officials, missionaries, European educationists, traditional chiefs and African nationalists – and then reviews the relevant educational philosophies of the twentieth century. Finally, the paper describes the Achimota education as experienced by students, a mixed product of English public school tradition and ‘African tradition’. Regardless of the efforts to balance the two ‘traditions’, what was actually created was a new Achimota culture that selected essences from different ‘traditions’ and remoulded them for a novel purpose.     

Education,health and social welfare in the late colonial context: the International Missionary Council and educational transition in the interwar years with specific reference to colonial Africa

Mission schools in Africa in the first half of the twentieth century were in many ways microcosms of the great educational debates of the times. The objectives of policies regarding access, governance and curriculum were part of a historical evolution of mission education but they were also increasingly a reflection of significant new trends that were to reshape the theory and practice of colonial education. New forms of educational research and professional expertise were to play an ever‐increasing role in shaping the forms and content of the education provided. The brief of the mission churches was to meet with the increasing demand for schooling. Church and state gradually expanded their cooperation in the field as the costs of education outstripped the resources of the missions and the demand for mass education came to be linked to nationalist demands for political and economic rights. This paper is concerned to map the background to those international influences that shaped the policy and practices of mission education and the increasing engagement of colonial governments with the field of education. It addresses the question of the worldwide Protestant mission church’s response to the changing political, social and economic environment of the first half of the twentieth century. In particular it seeks to explore how mission initiatives shaped thinking about education in Asia, Africa, Oceania and Latin America by the 1930s. It also attempts to situate those issues within a wider educational framework by linking them to the emergent debate concerning pragmatism and utilitarianism in regard to progressive education in the USA and the quest for social democratic education in the United Kingdom and Europe as part of a response to socialism, nationalism and totalitarianism. In short, the paper explores the influence of the Christian mission churches with regard to social policy, in general, and the provision of education, in particular, during the interwar years, with special reference to areas influenced by the work of the International Missionary Council. At a time when there was a crisis of support for ‘foreign missions’ how did the debates between fundamentalist‐evangelicals and supporters of a ‘social gospel’ transform themselves into debates regarding the role of missions in non‐Western societies? And how did these essentially ecclesiastical/theological issues come to influence public policy, specifically educational policy, in the long term? The conclusions are that mission churches had a very significant influence on the shaping of educational thinking in the colonial and imperial context at a time when state influence in the sector was still often quite weak. The origins of the conference and research culture that has informed educational policy since the establishment of the United Nations Organization had its roots in the broad context of the Charter of the League of Nations, with a meeting of religious and secular goals, prior to the outbreak of the Second World War. Between 1910 and 1939 there was a significant history of educational reform and community development that has only been partially documented in relation to its global significance. This is an attempt to build a framework for understanding the nature of those changes and what was achieved. The investigation is conducted through an exploration of the three great World Mission Conferences of the International Missionary Council (IMC) held at Edinburgh (1910), Jerusalem (1928) and Tambaram, India (1938). The attempts of Christian churches to engage with dramatic social changes associated with industrialisation, urbanisation, poverty, cultural change and the rise of anti‐colonialism, with specific regard to the field of educational policy, are documented and analysed.     

《北迁季节》中话语权的争夺

塔伊布·萨利赫被认为是一位探寻中西方矛盾及殖民与被殖民关系的"政治"性作家,他的《北迁季节》是对他"政治"性作家的头衔精确详尽的阐释。尝试对传统意义上的东西方关系进行解构,对文化殖民的强有力反击,并对西方殖民话语进行颠覆。     

日本历史教科书事件及其实质

日本右翼势力利用修改其历史教科书,企图达到淡化、否认其侵略亚洲邻国的目的,以此培养日本极端民族主义并试探中国及周边国家的反应,企图重新塑造其军事大国地位。对这种危险的挑衅行为和复苏军国主义的倾向,我们应当坚决加以谴责、驳斥,但更应该加紧自己的建设,用更加强大的实力痛击日本右翼势力,保卫国家的安全与和平。     

马克思“双重使命论”再认识

马克思的"双重使命论"以对殖民统治的否定为基本立场,该论断高估了英国殖民统治对印度社会历史进程的影响,特别高估了"重建的使命"所具有的历史意义。因为马克思提出"重建的使命"是基于对未来的预期;该使命在整个论断中仅仅处于附属的地位,并不具有独立的意义;并且该使命在实践上存在着对世界一体化的阻碍作用。此外,"双重使命论"并不具有普遍意义。不能通过歪曲马克思主义辩证法,割裂主观动机和客观效果的统一性,缺乏具体分析,而盲目套用马克思的"双重使命论"。     

Civilisation and colonial education: Natal and Western Australia in the 1860s in comparative perspective

This paper examines how two Britons, working in Western Australia and Natal, respectively, engaged with ideas about the civilisation and education of Indigenous people. It is argued that concepts of civilisation were debated by missionaries, researchers and members of the public. Using the correspondence, publications and private journals of two educators, Dr Henry Callaway, Church of England missionary in Natal, and Ann Camfield, teacher in Western Australia, the paper draws attention to their respective approaches to education. Each contributed to broader imperial debates concerning the meaning of race in relation to educability. Education in both places, while connected to these global ideas, was also profoundly influenced by local context. ‘Civilisation’ and the ‘civilising mission’ may have been unifying goals for missionaries in different sites of Empire, but understandings of what civilisation should inculcate, or do, varied according to particular circumstances. These histories are best understood in transnational and comparative perspective.