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BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20170502T180000
DTEND;TZID=Europe/Paris:20170502T193000
DTSTAMP:20170413T114232Z
CREATED:20170413T114232Z
LAST-MODIFIED:20170413T114232Z
UID:5469-1493748000-1493753400@www.cemeas.de
SUMMARY:Book Launch: Nation and Ethnicity: Chinese Discourses on History\, Historiography\, and Nationalism (1900s-1920s)
DESCRIPTION:Book Launch\nNation and Ethnicity: Chinese Discourses on History\, Historiography\, and Nationalism (1900s-1920s) \nTuesday\, 02.05.2017\,18:00 – 19:30\, KWZ 0.701\nJulia C. Schneider\, University of Göttingen\n\nIn Nation and Ethnicity: Chinese Discourses on History\, Historiography\, and Nationalism (1900s-1920s) Julia C. Schneider gives an analysis of nationalist and historiographical discourses among late imperial and early republican Chinese thinkers. In particular\, she researches their approaches towards non-Chinese people within the Qing Empire and the question on how to integrate them into a Chinese nation-state. \nNon-Chinese people\, mainly Manchus\, Mongols\, Tibetans\, and Turkic Muslims\, (Uyghurs)\, have not been considered as important factors in the history of early Chinese nationalism so far. But Chinese nationalist and historiographical discourses tell not only a lot about the Chinese image of the Other\, but also shed new light on the images of the Chinese Self and its assumed ability to assimilate and integrate other ethnicities. \n  \n  \n  \n 
URL:https://www.cemeas.de/event/book-launch-nation-ethnicity-chinese-discourses-history-historiography-nationalism-1900s-1920s-2/
CATEGORIES:Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20170131T160000
DTEND;TZID=Europe/Paris:20170131T180000
DTSTAMP:20170119T155706Z
CREATED:20170119T155706Z
LAST-MODIFIED:20170119T155706Z
UID:4844-1485878400-1485885600@www.cemeas.de
SUMMARY:Lecture: The Autobiographies of Shanghai Jewish Refugees from Central Europe
DESCRIPTION:Lecture: \n The Autobiographies of Shanghai Jewish Refugees from Central Europe\nTuesday\, Jan.31\, 16(c.t.)-18\, KWZ.0.607\nXiaoqian Gao (高晓倩)\nComparative Literature and World Literature\, Fudan University \nOrganizer：Slavisches Seminar & CeMEAS\n \nThis report will do a job of mining the autobiographies for the details of Jewish experience in Shanghai. All the autobiographies constitute an inner space of collective memory. The space has its own structure which I want to illustrate with four relationships: Jewish Refugees’ relationships with Germany/Austria\, relationships with China/Japan\, relationships within Refugees and family relationships. The space gets its dynamics by alternation of inclusion and exclusion\, remembering and forgetting. The space has its function as a producer of identity. \nAbout the lecturer:\nMs.Xiaoqian Gao is an Associate Professor of the School of Foreign Language at Shanghai Institute of Technology. She specializes in English and American Literature\, particularly on Victorian Literature; Comparative Literature and Culture Studies. She is currently working on her dissertation at Fudan University on the Autobiographies of Shanghai Jewish Refugees from Central Europe. She got her M.A. at Ruhr Universität Bochum and has been visiting scholar at University of Pennsylvania and Frei Universität Berlin. \nClick here for a complete Curriculum Vitae from Xiaoqian Gao. \n  \nImage: hans-johnson\,Shanghai_1\, CC BY-SA 2.0\, https://flic.kr/p/BPM1Va
URL:https://www.cemeas.de/event/lecture-series-autobiagraphies-shanghai-jewish-refugees-central-europa/
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20170131T160000
DTEND;TZID=Europe/Paris:20170131T180000
DTSTAMP:20170119T155706Z
CREATED:20170119T155706Z
LAST-MODIFIED:20170119T155706Z
UID:5466-1485878400-1485885600@www.cemeas.de
SUMMARY:Lecture: The Autobiographies of Shanghai Jewish Refugees from Central Europe
DESCRIPTION:Lecture: \n The Autobiographies of Shanghai Jewish Refugees from Central Europe\nTuesday\, Jan.31\, 16(c.t.)-18\, KWZ.0.607\nXiaoqian Gao (高晓倩)\nComparative Literature and World Literature\, Fudan University \nOrganizer：Slavisches Seminar & CeMEAS\n \nThis report will do a job of mining the autobiographies for the details of Jewish experience in Shanghai. All the autobiographies constitute an inner space of collective memory. The space has its own structure which I want to illustrate with four relationships: Jewish Refugees’ relationships with Germany/Austria\, relationships with China/Japan\, relationships within Refugees and family relationships. The space gets its dynamics by alternation of inclusion and exclusion\, remembering and forgetting. The space has its function as a producer of identity. \nAbout the lecturer:\nMs.Xiaoqian Gao is an Associate Professor of the School of Foreign Language at Shanghai Institute of Technology. She specializes in English and American Literature\, particularly on Victorian Literature; Comparative Literature and Culture Studies. She is currently working on her dissertation at Fudan University on the Autobiographies of Shanghai Jewish Refugees from Central Europe. She got her M.A. at Ruhr Universität Bochum and has been visiting scholar at University of Pennsylvania and Frei Universität Berlin. \nClick here for a complete Curriculum Vitae from Xiaoqian Gao. \n  \nImage: hans-johnson\,Shanghai_1\, CC BY-SA 2.0\, https://flic.kr/p/BPM1Va
URL:https://www.cemeas.de/event/lecture-series-autobiagraphies-shanghai-jewish-refugees-central-europa-2/
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20170124T180000
DTEND;TZID=Europe/Paris:20170124T200000
DTSTAMP:20170113T084727Z
CREATED:20170113T084727Z
LAST-MODIFIED:20170113T084727Z
UID:4748-1485280800-1485288000@www.cemeas.de
SUMMARY:CeMEAS Lecture: Globalisation and Environmental Sustainability in China
DESCRIPTION:CeMEAS Lecture: \nGlobalization and Environmental Sustainability in China\nTuesday\, Jan. 24\, 2017\, 6 pm (c.t.) – 8 pm\, KWZ 1.601\nMaoliang Bu\, PhD\nAssociate Professor\, School of Business\, Nanjing University \nGlobalization can be bad or good for the environment of China. On one side\, China may suffer from international pollution transfer. While on the other side\, globalization may make China better access advanced environmental technology and management.\nThe recent literature show very mixed evidences on both sides\, which calls for more research. The talk will share some studies from the presenter. \nAbout the lecturer:\nMaoliang Bu is an Associate Professor at Nanjing University\, School of Business\, and Adjunct Professor at Hopkins-Nanjing Center (Johns Hopkins University\, School of Advanced International Studies). His research is mainly on globalization and environmental sustainability. The recent publications include Globalization and the Environment of China (Emerald\, 2014). He has previously worked as a post-doctoral researcher at University of Goettingen\, and as a visiting professor at University of Groningen and University of Gothenburg. \n  \nImage by: mattwalker69\,91957046\, CC BY-SA 2.0\, https://flic.kr/p/epFjF7
URL:https://www.cemeas.de/event/cemeas-lecture-globalisation-environmental-sustainability-china/
LOCATION:Kulturwissenschaftliches Zentrum\, Heinrich- Düker- Weg 14\, Göttingen
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20170124T180000
DTEND;TZID=Europe/Paris:20170124T200000
DTSTAMP:20170113T084727Z
CREATED:20170113T084727Z
LAST-MODIFIED:20170113T084727Z
UID:5430-1485280800-1485288000@www.cemeas.de
SUMMARY:CeMEAS Lecture: Globalisation and Environmental Sustainability in China
DESCRIPTION:CeMEAS Lecture: \nGlobalization and Environmental Sustainability in China\nTuesday\, Jan. 24\, 2017\, 6 pm (c.t.) – 8 pm\, KWZ 1.601\nMaoliang Bu\, PhD\nAssociate Professor\, School of Business\, Nanjing University \nGlobalization can be bad or good for the environment of China. On one side\, China may suffer from international pollution transfer. While on the other side\, globalization may make China better access advanced environmental technology and management.\nThe recent literature show very mixed evidences on both sides\, which calls for more research. The talk will share some studies from the presenter. \nAbout the lecturer:\nMaoliang Bu is an Associate Professor at Nanjing University\, School of Business\, and Adjunct Professor at Hopkins-Nanjing Center (Johns Hopkins University\, School of Advanced International Studies). His research is mainly on globalization and environmental sustainability. The recent publications include Globalization and the Environment of China (Emerald\, 2014). He has previously worked as a post-doctoral researcher at University of Goettingen\, and as a visiting professor at University of Groningen and University of Gothenburg. \n  \nImage by: mattwalker69\,91957046\, CC BY-SA 2.0\, https://flic.kr/p/epFjF7
URL:https://www.cemeas.de/event/cemeas-lecture-globalisation-environmental-sustainability-china-2/
LOCATION:Kulturwissenschaftliches Zentrum\, Heinrich- Düker- Weg 14\, Göttingen
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20170117T180000
DTEND;TZID=Europe/Paris:20170117T200000
DTSTAMP:20161210T104014Z
CREATED:20161210T104014Z
LAST-MODIFIED:20161210T104014Z
UID:4719-1484676000-1484683200@www.cemeas.de
SUMMARY:CeMEAS Lecture: Was Buddha a Muslim? Ottoman Turkish Reflexions on Japan
DESCRIPTION:CeMEAS Lecture: \nWas Buddha a Muslim? Ottoman Turkish Reflexions on Japan\nTuesday\, Jan. 17\, 2017\, 6 pm (c.t.) – 8 pm\, KWZ 2.601 \nDr. Katja Triplett \nCeMEAS\, University of Göttingen \nIn studies on relations between Japan and Turkey\, the topic of ‘religion’ has been mainly addressed in light of Islamic missionary activities and the role of Ottoman Turkish proselytizers in Japan. Recent studies have also highlighted the ways in which Japan served as a model for Ottomans in attaining “non-Western” modernity. \nHowever\, how Ottoman and republican Turkish intellectuals reflected about Japanese religions and spiritual practices has been not been studied yet in much detail\, despite the fact that a great variety of texts attests to the deep interest for these topics. Writers from Turkey who engaged with various forms of Japanese spirituality relied in their analyses often on sources in Western languages. The presentation will examine the originality of their interpretations and explore first-hand observations\, such as a visit to a Buddhist temple in Tokyo\, by Ottomans in early twentieth century Japan. \nAbout the lecturer:\nKatja Triplett holds a doctorate in the Study of Religions\, Japanese Linguistics and Anthropology from Marburg University\, and is currently affiliated at CeMEAS. From 2012 – 2016 she was professor for the Study of Religions at the Department of East Asian Studies\, University of Göttingen. Currently she is a lecturer in the Study of Religions at the Study of Religions Unit\, Institute for Theology and the Study of Religions\, Leibniz University Hannover.\nHer current research projects are Japanese Buddhist medicine (500-1600 CE) and religious ideas and aesthetics from Japan in the late Ottoman Empire and modern Turkey. \n 
URL:https://www.cemeas.de/event/cemeas-lecture-buddha-muslim-ottoman-turkish-reflexions-japan/
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20170117T180000
DTEND;TZID=Europe/Paris:20170117T200000
DTSTAMP:20161210T104014Z
CREATED:20161210T104014Z
LAST-MODIFIED:20161210T104014Z
UID:5429-1484676000-1484683200@www.cemeas.de
SUMMARY:CeMEAS Lecture: Was Buddha a Muslim? Ottoman Turkish Reflexions on Japan
DESCRIPTION:CeMEAS Lecture: \nWas Buddha a Muslim? Ottoman Turkish Reflexions on Japan\nTuesday\, Jan. 17\, 2017\, 6 pm (c.t.) – 8 pm\, KWZ 2.601 \nDr. Katja Triplett \nCeMEAS\, University of Göttingen \nIn studies on relations between Japan and Turkey\, the topic of ‘religion’ has been mainly addressed in light of Islamic missionary activities and the role of Ottoman Turkish proselytizers in Japan. Recent studies have also highlighted the ways in which Japan served as a model for Ottomans in attaining “non-Western” modernity. \nHowever\, how Ottoman and republican Turkish intellectuals reflected about Japanese religions and spiritual practices has been not been studied yet in much detail\, despite the fact that a great variety of texts attests to the deep interest for these topics. Writers from Turkey who engaged with various forms of Japanese spirituality relied in their analyses often on sources in Western languages. The presentation will examine the originality of their interpretations and explore first-hand observations\, such as a visit to a Buddhist temple in Tokyo\, by Ottomans in early twentieth century Japan. \nAbout the lecturer:\nKatja Triplett holds a doctorate in the Study of Religions\, Japanese Linguistics and Anthropology from Marburg University\, and is currently affiliated at CeMEAS. From 2012 – 2016 she was professor for the Study of Religions at the Department of East Asian Studies\, University of Göttingen. Currently she is a lecturer in the Study of Religions at the Study of Religions Unit\, Institute for Theology and the Study of Religions\, Leibniz University Hannover.\nHer current research projects are Japanese Buddhist medicine (500-1600 CE) and religious ideas and aesthetics from Japan in the late Ottoman Empire and modern Turkey. \n 
URL:https://www.cemeas.de/event/cemeas-lecture-buddha-muslim-ottoman-turkish-reflexions-japan-2/
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20161129T180000
DTEND;TZID=Europe/Paris:20161129T200000
DTSTAMP:20161116T115433Z
CREATED:20161116T115433Z
LAST-MODIFIED:20161116T115433Z
UID:4562-1480442400-1480449600@www.cemeas.de
SUMMARY:Guqin Lecture: 山河逸响：民国山西琴人传
DESCRIPTION:古琴讲座\n山河逸响：民国山西琴人传\n2016年11月29日，星期二， KWZ 2.739 \, 18:00 – 20:00\n张德恒，山西大学文学院 \n内容介绍\n悠远的琴声，苍茫的余音，让浮躁的心瞬间安静，这是古琴独有的艺术魅力，入心，见情。\n意境深远的诗词吟唱，耐人咂味的禅宗思想，融中国儒释道精髓于一炉，这是古琴始终占据中国古典音乐最高点的魔咒，雅致，释然。\n\n二十世纪二三十年代，山西独特的社会人文环境，造就了雅乐的勃然兴起。民国山西，成为中国古琴人才汇聚的圣地，造就了山右琴学盛世。而其中的琴家，也成为雅乐传承中烁烁不灭的星光。\n山西大学文学院张德恒将介绍其作品：《山河逸响：民国山西琴人传》。本书收集了101位民国山西琴人的生平资料，并择取其中26位做了传记介绍，再现民国琴人雅致生活、仙骨般的精神世界。\n本书是近现代以来山西第一部古琴史著作，虽为地域性极强的山西范围，却足以展示民国时期中国琴界及琴人的状况。书中亦辑录了文献所载之古琴史料，及数位当代琴家访谈录。 \n作者简介\n张德恒，生于1985年，籍贯河北唐山，现居山西太原，吉林大学文学院毕业，主攻唐宋文学。在读期间出版《梦溪笔谈注评》(2009年，凤凰出版社)等著作四部。在《北方论丛》《兰州大学学报》《唐代文学研究》《宋代文学研究年鉴》《中外文化与文论》等期刊发表论文十余篇。现为山西大学文学院在读博士。擅长骈文及旧体诗词写作，其《珞珈赋》获武汉大学“建校120周年校庆征文”一等奖，其《李林歌》获朔州市纪念李林诞辰一百周年暨抗战胜利七十周年诗歌大赛一等奖。另有多篇诗文见载于《山西日报》、《山西市场导报》等刊物。社会兼职有山西韬园诗社社长等。 \n  \n主办 Organizers: \n   \n赞助 Sponsors and Facilitators: \n \n \nMusikinstrumentensammlung\nGeorg-August-Universität Göttingen\nMusikwissenschaftliches Seminar\nKurze Geismarstr. 1\nD-37073 Göttingen \n  \nImage by: chaos™\,远眺大同碛\, CC BY-SA 2.0\, https://www.flickr.com/photos/chaosinchaos/4010723093/
URL:https://www.cemeas.de/event/guqin-lecture-%e5%b1%b1%e6%b2%b3%e9%80%b8%e5%93%8d%ef%bc%9a%e6%b0%91%e5%9b%bd%e5%b1%b1%e8%a5%bf%e7%90%b4%e4%ba%ba%e4%bc%a0/
CATEGORIES:Lecture,Workshop
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20161129T180000
DTEND;TZID=Europe/Paris:20161129T200000
DTSTAMP:20161116T115433Z
CREATED:20161116T115433Z
LAST-MODIFIED:20161116T115433Z
UID:5420-1480442400-1480449600@www.cemeas.de
SUMMARY:Guqin Lecture: 山河逸响：民国山西琴人传
DESCRIPTION:古琴讲座\n山河逸响：民国山西琴人传\n2016年11月29日，星期二， KWZ 2.739 \, 18:00 – 20:00\n张德恒，山西大学文学院 \n内容介绍\n悠远的琴声，苍茫的余音，让浮躁的心瞬间安静，这是古琴独有的艺术魅力，入心，见情。\n意境深远的诗词吟唱，耐人咂味的禅宗思想，融中国儒释道精髓于一炉，这是古琴始终占据中国古典音乐最高点的魔咒，雅致，释然。\n\n二十世纪二三十年代，山西独特的社会人文环境，造就了雅乐的勃然兴起。民国山西，成为中国古琴人才汇聚的圣地，造就了山右琴学盛世。而其中的琴家，也成为雅乐传承中烁烁不灭的星光。\n山西大学文学院张德恒将介绍其作品：《山河逸响：民国山西琴人传》。本书收集了101位民国山西琴人的生平资料，并择取其中26位做了传记介绍，再现民国琴人雅致生活、仙骨般的精神世界。\n本书是近现代以来山西第一部古琴史著作，虽为地域性极强的山西范围，却足以展示民国时期中国琴界及琴人的状况。书中亦辑录了文献所载之古琴史料，及数位当代琴家访谈录。 \n作者简介\n张德恒，生于1985年，籍贯河北唐山，现居山西太原，吉林大学文学院毕业，主攻唐宋文学。在读期间出版《梦溪笔谈注评》(2009年，凤凰出版社)等著作四部。在《北方论丛》《兰州大学学报》《唐代文学研究》《宋代文学研究年鉴》《中外文化与文论》等期刊发表论文十余篇。现为山西大学文学院在读博士。擅长骈文及旧体诗词写作，其《珞珈赋》获武汉大学“建校120周年校庆征文”一等奖，其《李林歌》获朔州市纪念李林诞辰一百周年暨抗战胜利七十周年诗歌大赛一等奖。另有多篇诗文见载于《山西日报》、《山西市场导报》等刊物。社会兼职有山西韬园诗社社长等。 \n  \n主办 Organizers: \n   \n赞助 Sponsors and Facilitators: \n \n \nMusikinstrumentensammlung\nGeorg-August-Universität Göttingen\nMusikwissenschaftliches Seminar\nKurze Geismarstr. 1\nD-37073 Göttingen \n  \nImage by: chaos™\,远眺大同碛\, CC BY-SA 2.0\, https://www.flickr.com/photos/chaosinchaos/4010723093/
URL:https://www.cemeas.de/event/guqin-lecture-%e5%b1%b1%e6%b2%b3%e9%80%b8%e5%93%8d%ef%bc%9a%e6%b0%91%e5%9b%bd%e5%b1%b1%e8%a5%bf%e7%90%b4%e4%ba%ba%e4%bc%a0-2/
CATEGORIES:Lecture,Workshop
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20161121T180000
DTEND;TZID=Europe/Paris:20161121T200000
DTSTAMP:20161109T112707Z
CREATED:20161109T112707Z
LAST-MODIFIED:20161109T112707Z
UID:4510-1479751200-1479758400@www.cemeas.de
SUMMARY:Lecture: Religion in Modern China
DESCRIPTION:Lecture\nReligion in Modern China\nMonday\, Nov. 21\, 2016  6 pm (c.t.) – 8 pm\, KWZ 1.601\nProfessor Li Tiangang 李天纲\nDepartment of Religious Studies\, Fudan University\n \nDoes China have its own religion? Is Confucianism a religion? How is the religious situation in contemporary China? These questions should be answered not only through the discussions within China studies\, but also from the perspective of religious studies. Prof. Li Tiangang is going to talk about how intellectuals engage with the modern movements of religious reformation since 1898. He will also focus on the question of religions in contemporary Chinese society.\n \nAbout the lecturer:\nLi Tiangang is Professor and Chair at the Department of Religious Studies\, Fudan University\, Shanghai. He was born in Shanghai in 1957\, and was trained as a historian in Fudan University to get his BA\, MA and Ph. D. degrees. As a visiting scholar/invited researcher\, he had been in Harvard University\, la Maison des sciences de L’homme\, Paris\, University of British Columbia\, Vancouver\, and a dozen other institutes worldwide. The major books he published\, such as ‘Chinese Rites Controversy\, Its History\, Documents\, and Significant’\, ‘Cross Cultural Explanation\, the meeting of Christian Theology and Confucian Biblical Study’\, were in the fields of Sino-Western cultural exchanges\, and Christian Church history in China. \nSponsors: Akademisches Konfuzius-Institut Göttingen\n\nImage by: kanegen\, Temple of Confucius\, CC BY-SA 2.0\,\nhttps://www.flickr.com/photos/kanegen/2901520641/
URL:https://www.cemeas.de/event/religion-modern-china/
CATEGORIES:Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20161121T180000
DTEND;TZID=Europe/Paris:20161121T200000
DTSTAMP:20161109T112707Z
CREATED:20161109T112707Z
LAST-MODIFIED:20161109T112707Z
UID:5418-1479751200-1479758400@www.cemeas.de
SUMMARY:Lecture: Religion in Modern China
DESCRIPTION:Lecture\nReligion in Modern China\nMonday\, Nov. 21\, 2016  6 pm (c.t.) – 8 pm\, KWZ 1.601\nProfessor Li Tiangang 李天纲\nDepartment of Religious Studies\, Fudan University\n \nDoes China have its own religion? Is Confucianism a religion? How is the religious situation in contemporary China? These questions should be answered not only through the discussions within China studies\, but also from the perspective of religious studies. Prof. Li Tiangang is going to talk about how intellectuals engage with the modern movements of religious reformation since 1898. He will also focus on the question of religions in contemporary Chinese society.\n \nAbout the lecturer:\nLi Tiangang is Professor and Chair at the Department of Religious Studies\, Fudan University\, Shanghai. He was born in Shanghai in 1957\, and was trained as a historian in Fudan University to get his BA\, MA and Ph. D. degrees. As a visiting scholar/invited researcher\, he had been in Harvard University\, la Maison des sciences de L’homme\, Paris\, University of British Columbia\, Vancouver\, and a dozen other institutes worldwide. The major books he published\, such as ‘Chinese Rites Controversy\, Its History\, Documents\, and Significant’\, ‘Cross Cultural Explanation\, the meeting of Christian Theology and Confucian Biblical Study’\, were in the fields of Sino-Western cultural exchanges\, and Christian Church history in China. \nSponsors: Akademisches Konfuzius-Institut Göttingen\n\nImage by: kanegen\, Temple of Confucius\, CC BY-SA 2.0\,\nhttps://www.flickr.com/photos/kanegen/2901520641/
URL:https://www.cemeas.de/event/religion-modern-china-2/
CATEGORIES:Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20161109T160000
DTEND;TZID=Europe/Paris:20161109T180000
DTSTAMP:20161026T115246Z
CREATED:20161026T115246Z
LAST-MODIFIED:20161026T115246Z
UID:4465-1478707200-1478714400@www.cemeas.de
SUMMARY:Lecture: Confucian Role Ethics: A Challenge to the Ideology of Individualism
DESCRIPTION:Lecture\nAkademisches Konfuzius-Institut Göttingen presents:\nConfucian Role Ethics: A Challenge to the Ideology of Individualism\nWednesday\, Nov. 9\, 2016 · 4 pm\, ZHG 003\nRoger T. Ames\, Humanities Chair Professor\nat Peking University \nIn the introduction of Chinese philosophy and culture into the Western academy\, we have tended to theorize and conceptualize this antique tradition by appeal to familiar categories. Confucian role ethics is an attempt to articulate a sui generis moral philosophy that allows this tradition to have its own voice. \nThis holistic philosophy is grounded in the primacy of relationality\, and is a challenge to a foundational liberal individualism that has defined persons as discrete\, autonomous\, rational\, free\, and often self-interested agents. Confucian role ethics begins from a relationally constituted conception of person\, takes family roles and relations as the entry point for developing moral competence\, invokes moral imagination and the growth in relations that it can inspire as the substance of human morality\, and entails a human-centered\, a-theistic religiousness that stands in sharp contrast to the Abrahamic religions. \nAbout the lecturer: \nRoger T. Ames is Distinguished Humanities Chair Professor at Peking University\, a Berggruen Fellow\, and former Professor of Philosophy at the University of Hawai’i. He is former editor of Philosophy East & West and China Review International. Ames has authored several interpretative studies of Chinese philosophy and culture: Thinking Through Confucius (1987)\, Anticipating China (1995)\, and Thinking From the Han (1998) (all with D.L. Hall)\, and most recently Confucian Role Ethics: A Vocabulary (2011). His publications also include translations of Chinese classics: Sun-tzu: The Art of Warfare (1993); Sun Pin: The Art of Warfare (1996) (with D.C. Lau); the Confucian Analects (1998) and the Classic of Family Reverence: The Xiaojing (2009) (both with H. Rosemont)\, Focusing the Familiar: The Zhongyong (2001)\, and The Daodejing (with D.L. Hall) (2003). Almost all of his publications are now available in Chinese translation\, including his philosophical translations of Chinese canonical texts. He has most recently been engaged in compiling the new Blackwell Sourcebook of Classical Chinese Philosophy\, and in writing articles promoting a conversation between American pragmatism and Confucianism. \nImage by: Bernhard Wintersperger\, IMG_1176\, CC BY-SA 2.0\, \nhttps://www.flickr.com/photos/bwintersperger/8776462999/
URL:https://www.cemeas.de/event/lecture-confucian-role-ethics-challenge-ideology-individualism/
LOCATION:Zentrales Hörsaal Gebäude ZHG 002\, Platz der Göttinger Sieben 5\, 37073 Göttingen\, Göttingen\, Germany
CATEGORIES:Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20161109T160000
DTEND;TZID=Europe/Paris:20161109T180000
DTSTAMP:20161026T115246Z
CREATED:20161026T115246Z
LAST-MODIFIED:20161026T115246Z
UID:5417-1478707200-1478714400@www.cemeas.de
SUMMARY:Lecture: Confucian Role Ethics: A Challenge to the Ideology of Individualism
DESCRIPTION:Lecture\nAkademisches Konfuzius-Institut Göttingen presents:\nConfucian Role Ethics: A Challenge to the Ideology of Individualism\nWednesday\, Nov. 9\, 2016 · 4 pm\, ZHG 003\nRoger T. Ames\, Humanities Chair Professor\nat Peking University \nIn the introduction of Chinese philosophy and culture into the Western academy\, we have tended to theorize and conceptualize this antique tradition by appeal to familiar categories. Confucian role ethics is an attempt to articulate a sui generis moral philosophy that allows this tradition to have its own voice. \nThis holistic philosophy is grounded in the primacy of relationality\, and is a challenge to a foundational liberal individualism that has defined persons as discrete\, autonomous\, rational\, free\, and often self-interested agents. Confucian role ethics begins from a relationally constituted conception of person\, takes family roles and relations as the entry point for developing moral competence\, invokes moral imagination and the growth in relations that it can inspire as the substance of human morality\, and entails a human-centered\, a-theistic religiousness that stands in sharp contrast to the Abrahamic religions. \nAbout the lecturer: \nRoger T. Ames is Distinguished Humanities Chair Professor at Peking University\, a Berggruen Fellow\, and former Professor of Philosophy at the University of Hawai’i. He is former editor of Philosophy East & West and China Review International. Ames has authored several interpretative studies of Chinese philosophy and culture: Thinking Through Confucius (1987)\, Anticipating China (1995)\, and Thinking From the Han (1998) (all with D.L. Hall)\, and most recently Confucian Role Ethics: A Vocabulary (2011). His publications also include translations of Chinese classics: Sun-tzu: The Art of Warfare (1993); Sun Pin: The Art of Warfare (1996) (with D.C. Lau); the Confucian Analects (1998) and the Classic of Family Reverence: The Xiaojing (2009) (both with H. Rosemont)\, Focusing the Familiar: The Zhongyong (2001)\, and The Daodejing (with D.L. Hall) (2003). Almost all of his publications are now available in Chinese translation\, including his philosophical translations of Chinese canonical texts. He has most recently been engaged in compiling the new Blackwell Sourcebook of Classical Chinese Philosophy\, and in writing articles promoting a conversation between American pragmatism and Confucianism. \nImage by: Bernhard Wintersperger\, IMG_1176\, CC BY-SA 2.0\, \nhttps://www.flickr.com/photos/bwintersperger/8776462999/
URL:https://www.cemeas.de/event/lecture-confucian-role-ethics-challenge-ideology-individualism-2/
LOCATION:Zentrales Hörsaal Gebäude ZHG 002\, Platz der Göttinger Sieben 5\, 37073 Göttingen\, Göttingen\, Germany
CATEGORIES:Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160725T161500
DTEND;TZID=Europe/Paris:20160725T180000
DTSTAMP:20160718T082629Z
CREATED:20160718T082629Z
LAST-MODIFIED:20160718T082629Z
UID:4296-1469463300-1469469600@www.cemeas.de
SUMMARY:Lecture Series: What’s Religious about a Dead Body? Cadaver Donations in Taiwan
DESCRIPTION:CeMEAS lecture:\nWhat’s Religious about a Dead Body? Cadaver Donations in Taiwan \nMonday July 25\, 2016  · 4 pm (c.t.)  ·  KWZ 0.610\n Prof. C. Julia Huang\, National Tsing Hua University\, Taiwan/VisitingScholar\, The Ho Center for Buddhist Studies\, Stanford University \nDrawing from ethnographies\, in this lecture Prof. Huang will explore the phenomenon of a recent “surge” of cadaver donations for medical purposes in Taiwan. The setting is a university founded by Tzu Chi (Ciji)\, a charismatic movement that runs one of the largest charities of Chinese Buddhism in the world. Since Tzu Chi founded its medical school in 1994\, the total number of donors for whole body donation for medical education has increased from one in 1995 to over 34\,000 in 2013. To what extent is this increase of willed bodies a religious phenomenon? What is religious about the dead body? In this lecture\, Prof. Huang will analyze her ethnographies with different approaches to religion\, in hope that her work will shed light on the shifting concept of religion in a modern and multicultural context. \nImage: By University of Liverpool Faculty of Health & Life Sciences\, Anatomical diagram of the human skeleton (rear view)\, CC BY-SA 2.0\, https://flic.kr/p/huDYbS\nDesign: CeMEAS
URL:https://www.cemeas.de/event/lecture-series-whats-religious-dead-body-cadaver-donations-taiwan/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160725T161500
DTEND;TZID=Europe/Paris:20160725T180000
DTSTAMP:20160718T082629Z
CREATED:20160718T082629Z
LAST-MODIFIED:20160718T082629Z
UID:5413-1469463300-1469469600@www.cemeas.de
SUMMARY:Lecture Series: What’s Religious about a Dead Body? Cadaver Donations in Taiwan
DESCRIPTION:CeMEAS lecture:\nWhat’s Religious about a Dead Body? Cadaver Donations in Taiwan \nMonday July 25\, 2016  · 4 pm (c.t.)  ·  KWZ 0.610\n Prof. C. Julia Huang\, National Tsing Hua University\, Taiwan/VisitingScholar\, The Ho Center for Buddhist Studies\, Stanford University \nDrawing from ethnographies\, in this lecture Prof. Huang will explore the phenomenon of a recent “surge” of cadaver donations for medical purposes in Taiwan. The setting is a university founded by Tzu Chi (Ciji)\, a charismatic movement that runs one of the largest charities of Chinese Buddhism in the world. Since Tzu Chi founded its medical school in 1994\, the total number of donors for whole body donation for medical education has increased from one in 1995 to over 34\,000 in 2013. To what extent is this increase of willed bodies a religious phenomenon? What is religious about the dead body? In this lecture\, Prof. Huang will analyze her ethnographies with different approaches to religion\, in hope that her work will shed light on the shifting concept of religion in a modern and multicultural context. \nImage: By University of Liverpool Faculty of Health & Life Sciences\, Anatomical diagram of the human skeleton (rear view)\, CC BY-SA 2.0\, https://flic.kr/p/huDYbS\nDesign: CeMEAS
URL:https://www.cemeas.de/event/lecture-series-whats-religious-dead-body-cadaver-donations-taiwan-2/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160718T080000
DTEND;TZID=Europe/Paris:20160722T180000
DTSTAMP:20160705T114645Z
CREATED:20160705T114645Z
LAST-MODIFIED:20160705T114645Z
UID:4283-1468828800-1469210400@www.cemeas.de
SUMMARY:Summer School Göttingen SPIRIT 2016. "Beyond the City Limits: Rethinking New Religiosities in Asia."
DESCRIPTION:Summer School\nSummer School Göttingen SPIRIT 2016. “Beyond the City Limits: Rethinking New Religiosities in Asia.” \n18-22 July 2016. University of Göttingen\, Germany\nGöttingen Institute for Social and Cultural Anthropology (GISCA)\, Centre for Modern Indian Studies (CeMIS) & Centre for Modern East Asian Studies (CeMEAS) \nTheme\nWith the rapid urbanization across Asia\, with new cityscapes\, glittering skyscrapers\, shopping malls\, globalized forms of consumption it is easy to assume that cities are the primary sites for the production of the new. Indeed\, urbanity is often used as a synonym for modernity and Asian futures would appear to be increasingly urban. The study of religion is no exception\, and emergent trends\, practices and movements are often implicitly or explicitly connected with the city. For example\, new religious movements are commonly treated as distinctly urban phenomena that reflect middle class sensibilities and subjectivities\, concerns and consumption patterns. Moreover\, the rise of new religious forms is often understood as coming at the expense of the rural\, as when village mediumship practices are seen to give way to urban spirit cults\, or when so-called “forest monasteries” in Thailand increasingly find themselves in urban or peri-urban zones. \nBut if cities are the future\, is the country then the past? Does the focus on cities as sites of “the new” ignore the complex ways rural contexts\, settings and imaginaries are implicated and contribute to contemporary religious practice? And to what extent does the notion of “urban religion” implicitly depend on its “others”? Does it reproduce the urban/rural distinction as one of the “great divides”  (Latour 1993) that have been central to the experience of modernity? In truth\, it is increasingly difficult to sustain sharp distinctions between rural and urban. Across Asia\, increased mobility especially patterns of rural/urban migration and the spread of communications and transport technologies connect urban and rural settings like never before improved education rates have seen the rise of an increasingly sophisticated\, cosmopolitan and politically engaged rural population. Yet nationalist constructions of identity and modernizing discourses across Asia have at once denigrated the rural\, “the peasantry”\, as backwards and in need of “development” while at the same time valorizing them as embodying traditional values and the essence of national identities. Religion is similarly implicated in such discourses\, at times standing for the “other” of modernity\, at others functioning as the locus of ethnic or national identities. \nYet so-called urban and rural religious practices do not constitute two opposed spheres of activity but are interconnected in various ways. Indeed\, it is frequently the very notion of an opposition between city and country that facilitates interactions and networks that traverse urban and rural contexts. For example\, urban religious institutions may recruit ritual specialists from the countryside because they are seen to have retained “correct” knowledge and techniques that urban practitioners have lost (Davis 2016)\, or city dwellers may see rural settings as sites of spiritual potential and seek out sites of pilgrimage\, of refuge or retreat. \nThis Summer School takes up these issues and asks how the study of contemporary religious life in Asia can benefit from “thinking beyond the city”\, whether “the city” is understood as a spatial entity\, a site of enquiry\, or as an analytical category. It will call into question many of the assumptions that go along with the study of urban religiosity and will attempt to bring “the urban” explicitly into relationship with its various “others” – such as the “rural”\, “hinterland”\, “periphery”\, or “village”. Central questions include: How do patterns of pilgrimage\, travel and tourism\, or the circulation of religious symbols or objects connect “urban” and “rural”? How do religious networks and practices help particular actors – such as rural/urban migrants – to negotiate tensions between their rural and urban lives? How do notions of nostalgia and pastness figure in projects of urban religio-spiritual renewal? How do dialectics of religion\, secularity and rationality play out in rural/urban spaces? And to what extent does the notion of an urban/rural divide itself inform religious practices and imaginaries? A final avenue of questioning focuses on the hierarchization of city and country and the relative superiority and agency attributed to the former. Just as postcolonial and critical theory have\nchallenged discourses that contrast a dynamic and active occident with a relatively static\, passive orient\, the Summer School will critically examine the manner in which similar distinctions between city and country have inflected the study of religion in Asia. It will ask how “provincializing” the city can lead to new insights and approaches that can reveal blindspots and draw attention to power differentials in Asian societies. The purpose would be to challenge the processes of othering that assign a relatively passive or reactive role for the countryside and to instead draw attention to the agency of rural actors\, to alternative imaginaries of the future\, and to ask what role religion plays in specifically rural modernities. \nThe summer school thus invites participants to engage with\, and develop\, their own work through an exploration of the way religion and spirituality intersect with three key themes: (1) traversing and transcending the rural/urban divide; (2) the city and its “others”; (3) provincializing the city. A range of international speakers has been invited whose collective expertise connects questions of rural/urban religiosities and critical engagements with the category of “the city” in contemporary Asia. An innovative approach of this Summer School is to include both scholars who work on religion and those do not but whose research aims to critically engage with the category of “the city”. This combination of perspectives is expected to produce stimulating exchange and novel insights. \nSpeakers will include: \n\nProf. Michael Herzfeld\, Harvard University\nProf. Ursula Rao\, Leipzig University\nProf. Christina Schwenkel\, UC Riverside\nProf. Julia Huang\, National Tsing Hua University\, Taiwan (tentative)\nDr. Radhika Gupta\, Göttingen University\n\nProf. Herzfeld will provide a public keynote as well as a general workshop on successful thesis writing. Podium discussions and morning lectures will provide theoretical frames and ethnographic snapshots from diverse Asian contexts. In addition\, students will participate in small working and reading groups moderated and mentored by each of the invited speakers over the course of the School. Mandatory readings for these sessions will be shared in advance. Participants will have the opportunity to introduce their own work in working groups\, to connect their research to each of the three theme blocs\, in order to develop new ideas and learn new approaches for their own work. \nHighlights of the cultural program include: \n\nA visit to the historic Bodenwerder synagogue from 1825\, which was translocated to Göttingen in 2006 to find out about the transformation of religious sites in a local context.\nA city tour\, including guided tours of historically significant cemeteries.\n\nAbout the organizers\nGISCA\, CEMIS and CeMEAS are key institutions building research\, network and outreach capacities in the study of religions at Göttingen Research campus (GRC). Bringing together scholars in the social sciences and humanities for inter-disciplinary dialogue\, they in particular foster an appreciation of regional diversity and intra- and cross-regional entanglements in Asia. With GISCA’s expertise in the anthropology of Southeast Asia and CEMIS and CeMEAS core competence in South and East Asia respectively\, these centers complement each other\, join creative forces and pool their excellent academic networks to organize this Summer School. \nContact\nKarin Klenke at karin.klenke@cemis.uni-goettingen.de\nhttps://www.uni-goettingen.de/de/531996.html
URL:https://www.cemeas.de/event/summer-school-gottingen-spirit-2016-beyond-city-limits-rethinking-new-religiosities-asia/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:Conference,Lecture,Workshop
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160718T080000
DTEND;TZID=Europe/Paris:20160722T180000
DTSTAMP:20160705T114645Z
CREATED:20160705T114645Z
LAST-MODIFIED:20160705T114645Z
UID:5412-1468828800-1469210400@www.cemeas.de
SUMMARY:Summer School Göttingen SPIRIT 2016. "Beyond the City Limits: Rethinking New Religiosities in Asia."
DESCRIPTION:Summer School\nSummer School Göttingen SPIRIT 2016. “Beyond the City Limits: Rethinking New Religiosities in Asia.” \n18-22 July 2016. University of Göttingen\, Germany\nGöttingen Institute for Social and Cultural Anthropology (GISCA)\, Centre for Modern Indian Studies (CeMIS) & Centre for Modern East Asian Studies (CeMEAS) \nTheme\nWith the rapid urbanization across Asia\, with new cityscapes\, glittering skyscrapers\, shopping malls\, globalized forms of consumption it is easy to assume that cities are the primary sites for the production of the new. Indeed\, urbanity is often used as a synonym for modernity and Asian futures would appear to be increasingly urban. The study of religion is no exception\, and emergent trends\, practices and movements are often implicitly or explicitly connected with the city. For example\, new religious movements are commonly treated as distinctly urban phenomena that reflect middle class sensibilities and subjectivities\, concerns and consumption patterns. Moreover\, the rise of new religious forms is often understood as coming at the expense of the rural\, as when village mediumship practices are seen to give way to urban spirit cults\, or when so-called “forest monasteries” in Thailand increasingly find themselves in urban or peri-urban zones. \nBut if cities are the future\, is the country then the past? Does the focus on cities as sites of “the new” ignore the complex ways rural contexts\, settings and imaginaries are implicated and contribute to contemporary religious practice? And to what extent does the notion of “urban religion” implicitly depend on its “others”? Does it reproduce the urban/rural distinction as one of the “great divides”  (Latour 1993) that have been central to the experience of modernity? In truth\, it is increasingly difficult to sustain sharp distinctions between rural and urban. Across Asia\, increased mobility especially patterns of rural/urban migration and the spread of communications and transport technologies connect urban and rural settings like never before improved education rates have seen the rise of an increasingly sophisticated\, cosmopolitan and politically engaged rural population. Yet nationalist constructions of identity and modernizing discourses across Asia have at once denigrated the rural\, “the peasantry”\, as backwards and in need of “development” while at the same time valorizing them as embodying traditional values and the essence of national identities. Religion is similarly implicated in such discourses\, at times standing for the “other” of modernity\, at others functioning as the locus of ethnic or national identities. \nYet so-called urban and rural religious practices do not constitute two opposed spheres of activity but are interconnected in various ways. Indeed\, it is frequently the very notion of an opposition between city and country that facilitates interactions and networks that traverse urban and rural contexts. For example\, urban religious institutions may recruit ritual specialists from the countryside because they are seen to have retained “correct” knowledge and techniques that urban practitioners have lost (Davis 2016)\, or city dwellers may see rural settings as sites of spiritual potential and seek out sites of pilgrimage\, of refuge or retreat. \nThis Summer School takes up these issues and asks how the study of contemporary religious life in Asia can benefit from “thinking beyond the city”\, whether “the city” is understood as a spatial entity\, a site of enquiry\, or as an analytical category. It will call into question many of the assumptions that go along with the study of urban religiosity and will attempt to bring “the urban” explicitly into relationship with its various “others” – such as the “rural”\, “hinterland”\, “periphery”\, or “village”. Central questions include: How do patterns of pilgrimage\, travel and tourism\, or the circulation of religious symbols or objects connect “urban” and “rural”? How do religious networks and practices help particular actors – such as rural/urban migrants – to negotiate tensions between their rural and urban lives? How do notions of nostalgia and pastness figure in projects of urban religio-spiritual renewal? How do dialectics of religion\, secularity and rationality play out in rural/urban spaces? And to what extent does the notion of an urban/rural divide itself inform religious practices and imaginaries? A final avenue of questioning focuses on the hierarchization of city and country and the relative superiority and agency attributed to the former. Just as postcolonial and critical theory have\nchallenged discourses that contrast a dynamic and active occident with a relatively static\, passive orient\, the Summer School will critically examine the manner in which similar distinctions between city and country have inflected the study of religion in Asia. It will ask how “provincializing” the city can lead to new insights and approaches that can reveal blindspots and draw attention to power differentials in Asian societies. The purpose would be to challenge the processes of othering that assign a relatively passive or reactive role for the countryside and to instead draw attention to the agency of rural actors\, to alternative imaginaries of the future\, and to ask what role religion plays in specifically rural modernities. \nThe summer school thus invites participants to engage with\, and develop\, their own work through an exploration of the way religion and spirituality intersect with three key themes: (1) traversing and transcending the rural/urban divide; (2) the city and its “others”; (3) provincializing the city. A range of international speakers has been invited whose collective expertise connects questions of rural/urban religiosities and critical engagements with the category of “the city” in contemporary Asia. An innovative approach of this Summer School is to include both scholars who work on religion and those do not but whose research aims to critically engage with the category of “the city”. This combination of perspectives is expected to produce stimulating exchange and novel insights. \nSpeakers will include: \n\nProf. Michael Herzfeld\, Harvard University\nProf. Ursula Rao\, Leipzig University\nProf. Christina Schwenkel\, UC Riverside\nProf. Julia Huang\, National Tsing Hua University\, Taiwan (tentative)\nDr. Radhika Gupta\, Göttingen University\n\nProf. Herzfeld will provide a public keynote as well as a general workshop on successful thesis writing. Podium discussions and morning lectures will provide theoretical frames and ethnographic snapshots from diverse Asian contexts. In addition\, students will participate in small working and reading groups moderated and mentored by each of the invited speakers over the course of the School. Mandatory readings for these sessions will be shared in advance. Participants will have the opportunity to introduce their own work in working groups\, to connect their research to each of the three theme blocs\, in order to develop new ideas and learn new approaches for their own work. \nHighlights of the cultural program include: \n\nA visit to the historic Bodenwerder synagogue from 1825\, which was translocated to Göttingen in 2006 to find out about the transformation of religious sites in a local context.\nA city tour\, including guided tours of historically significant cemeteries.\n\nAbout the organizers\nGISCA\, CEMIS and CeMEAS are key institutions building research\, network and outreach capacities in the study of religions at Göttingen Research campus (GRC). Bringing together scholars in the social sciences and humanities for inter-disciplinary dialogue\, they in particular foster an appreciation of regional diversity and intra- and cross-regional entanglements in Asia. With GISCA’s expertise in the anthropology of Southeast Asia and CEMIS and CeMEAS core competence in South and East Asia respectively\, these centers complement each other\, join creative forces and pool their excellent academic networks to organize this Summer School. \nContact\nKarin Klenke at karin.klenke@cemis.uni-goettingen.de\nhttps://www.uni-goettingen.de/de/531996.html
URL:https://www.cemeas.de/event/summer-school-gottingen-spirit-2016-beyond-city-limits-rethinking-new-religiosities-asia-2/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:Conference,Lecture,Workshop
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160708T140000
DTEND;TZID=Europe/Paris:20160708T160000
DTSTAMP:20160701T071714Z
CREATED:20160701T071714Z
LAST-MODIFIED:20160701T071714Z
UID:4278-1467986400-1467993600@www.cemeas.de
SUMMARY:Guest Lecture: Floating Gods\, Ghosts\, and Ancestors in North China Plain
DESCRIPTION:Guest Lecture\nFloating Gods\, Ghosts\, and Ancestors in North China Plain: Boat-dwelling Fisherpeople’s Mobile Pantheon and Ancestral Hall\nFriday July 8\, 2016 · 2 pm (c.t.) · KWZ 0.610\nChing-chih Lin\n Graduate Institute of Religious Studies\, National Chengchi University \nThis talk focuses on how environmental change transformed the religious culture by examining the floating community of boat-dwelling fisherpeople in freshwater in North China. These mobile\, isolated boat people adapted to a boat-dwelling lifestyle\, organized aquatic social groups\, and created innovative religious practices and beliefs in order to maintain their relationships with spirits and ancestors\, as well as dispersed lineage members\, given that they had no fixed base on land to build temples\, ancestral shrines or tombs. These boat dwellers were displaced from their land-based estates and became environmental refugees during the eighteenth and nineteenth centuries. More than hundred thousands of boat-dwellers moved back and forth via interconnected waterways among lakes and Grand Canal in North Jiangsu\, Southwest Shandong\, and the Huai River valleys of Anhui. The isolation of the boat people protected their unique religious activities from the anti-religious campaigns of the twentieth century. Their ritual tradition Duangu Ceremony was granted the status of National Intangible Cultural Heritage by the Ministry of Culture of the People’s Republic of China in 2011. \nSome significant elements and structures of religious belief and practice of boat people\, namely their ancestral worship and central rituals for deities\, remained unchanged\, transcending differences in occupation\, social status\, and environment for centuries. With the assistance of ritualists within the floating community\, these boat people endeavored to continue their genealogies and maintain ancestor worship\, practices that were equally important to farmers. These shared components can help us rethink core elements and structures of Chinese popular culture\, previously based on farmers’ experiences\, and discern which features are the most significant in Chinese popular religion and how and why they play such vital roles. More importantly\, core cultural elements have been resilient and resistant to environmental change. \nImage: By Lawrence Siu\, the grand canal\, CC BY 2.0\, https://flic.kr/p/4jAW6\,
URL:https://www.cemeas.de/event/guest-lecture-floating-gods-ghosts-ancestors-north-china-plain/
LOCATION:KWZ\, Heinrich Düker Weg 14\, 37073 Göttingen\, Germany
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160708T140000
DTEND;TZID=Europe/Paris:20160708T160000
DTSTAMP:20160701T071714Z
CREATED:20160701T071714Z
LAST-MODIFIED:20160701T071714Z
UID:5411-1467986400-1467993600@www.cemeas.de
SUMMARY:Guest Lecture: Floating Gods\, Ghosts\, and Ancestors in North China Plain
DESCRIPTION:Guest Lecture\nFloating Gods\, Ghosts\, and Ancestors in North China Plain: Boat-dwelling Fisherpeople’s Mobile Pantheon and Ancestral Hall\nFriday July 8\, 2016 · 2 pm (c.t.) · KWZ 0.610\nChing-chih Lin\n Graduate Institute of Religious Studies\, National Chengchi University \nThis talk focuses on how environmental change transformed the religious culture by examining the floating community of boat-dwelling fisherpeople in freshwater in North China. These mobile\, isolated boat people adapted to a boat-dwelling lifestyle\, organized aquatic social groups\, and created innovative religious practices and beliefs in order to maintain their relationships with spirits and ancestors\, as well as dispersed lineage members\, given that they had no fixed base on land to build temples\, ancestral shrines or tombs. These boat dwellers were displaced from their land-based estates and became environmental refugees during the eighteenth and nineteenth centuries. More than hundred thousands of boat-dwellers moved back and forth via interconnected waterways among lakes and Grand Canal in North Jiangsu\, Southwest Shandong\, and the Huai River valleys of Anhui. The isolation of the boat people protected their unique religious activities from the anti-religious campaigns of the twentieth century. Their ritual tradition Duangu Ceremony was granted the status of National Intangible Cultural Heritage by the Ministry of Culture of the People’s Republic of China in 2011. \nSome significant elements and structures of religious belief and practice of boat people\, namely their ancestral worship and central rituals for deities\, remained unchanged\, transcending differences in occupation\, social status\, and environment for centuries. With the assistance of ritualists within the floating community\, these boat people endeavored to continue their genealogies and maintain ancestor worship\, practices that were equally important to farmers. These shared components can help us rethink core elements and structures of Chinese popular culture\, previously based on farmers’ experiences\, and discern which features are the most significant in Chinese popular religion and how and why they play such vital roles. More importantly\, core cultural elements have been resilient and resistant to environmental change. \nImage: By Lawrence Siu\, the grand canal\, CC BY 2.0\, https://flic.kr/p/4jAW6\,
URL:https://www.cemeas.de/event/guest-lecture-floating-gods-ghosts-ancestors-north-china-plain-2/
LOCATION:KWZ\, Heinrich Düker Weg 14\, 37073 Göttingen\, Germany
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160707T180000
DTEND;TZID=Europe/Paris:20160707T200000
DTSTAMP:20160630T122231Z
CREATED:20160630T122231Z
LAST-MODIFIED:20160630T122231Z
UID:4269-1467914400-1467921600@www.cemeas.de
SUMMARY:Gastvortrag: Ein Postkolonialer Denker avant la lettre?  Takeuchi Yoshimi\, sein Asianismus und die Kritik an der Moderne
DESCRIPTION:Gastvortrag\nEin Postkolonialer Denker avant la lettre? Takeuchi Yoshimi\, sein Asianismus und die Kritik an der Moderne\nThursday July 7\, 2016  · 6 pm (c.t.) ·  KWZ 3.701\nProf. Viren Murthy\, Department of History\, University of Wisconsin-Madison \nIn den 1980er Jahren begann eine zentrale Auseinandersetzung zwischen Marxisten und postkolonialen Theoretikern. Letztere kritisierten den Marxismus als eurozentrisch. Ihrer Meinung nach sahen Marxisten die europäische Geschichte als universell gültig und nutzten daher das europäische Entwicklungsmodell um Asien zu erklären. So verwendeten die Marxisten Kategorien wie Sklavengesellschaft und Feudalismus\, um die chinesische\, japanische und indische Geschichte zu interpretieren. In dieser Hinsicht erscheint der bekannte japanische Intellektuelle Takeuchi Yoshimi (1910-1977) als postkolonialer Denker avant la lettre.  In seiner Beschäftigung mit chinesischen Autoren und  Politikern wie etwa Lu Xun\, Sun Yat-sen und Mao Zedong kritisiert Takeuchi Kategorien wie Ost und West und entwickelt dadurch eine neue politische Sicht von Asien. Seiner Meinung nach wurde der Orient durch den Imperialismus erschaffen und daher als weniger fortschrittlich beurteilt als der Okzident. Intellektuelle im Orient setzen diese Wertung voraus\, obwohl sie gegen den Westen kämpfen\, denn in der Dialektik der 4.-Mai-Bewegung in China oder in der japanischen Meiji-Restauration kämpften chinesische und japanische Intellektuelle gegen den Imperialismus. In diesen Bewegungen verleugneten die Intellektuellen jedoch ihre eigene Kultur\, die sie als ein Hindernis für die Modernisierung sahen.  Takeuchi lieferte  hier eine neue Interpretation mit seiner Kritik an Ost und West. \nTakeuchi machte seinen Standpunkt durch seine eigene Auslegung von Lu Xun deutlich.  Lu Xun ist der bekannteste moderne Schriftsteller in China und  war nach den 1930er Jahren in China als Verteidiger der Modernisierung bekannt.  Als Takeuchis berühmtes Buch über Lu Xun 1944 erschien war er wahrscheinlich einer der ersten\, der Lu Xun als Kritiker der Moderne\, oder zumindest als einen der Moderne gegenüber zwiegespaltenen Denker\, einschätzte. Heutzutage ist eine solche Interpretation weit verbreitet. Der chinesische Neulinke Wang Hui hat beispielsweise in den späten 1980er Jahren eine ähnliche Interpretation von Lu Xun entwickelt. Dank des Einflusses subalterner und postkolonialer Studien in den 1990er Jahren haben Japanologen und wie Sinologen Takeuchi Yoshimi und seine Lu-Xun-Interpretation wiederentdeckt. In seinem Buch Takeuchi Yoshimi: Displacing the West (2004) versucht Richard Calichman Takeuchi philosophisch auszulegen und Takeuchis Begriff von Gefühl bzw. Passivität auf Basis der Thesen von Derrida und Jean-Luc Nancy zu erklären. \nChristian Uhls Wer War Takeuchis Lu Xun hingegen versucht Takeuchi von einer historischen Seite anzugehen und erklärt\, wie Takeuchi einige Begriffe und auch den theoretischen Rahmen von Nishida Kitaro verwendet. Ich versuche diese beiden Methoden weiterzuentwickeln\, konzentriere mich aber mehr auf die die Bedingungen der Interpretation Takeuchis sowie darauf\, wie solche Bedingungen mit den globalen Phänomenen des Kapitalismus und Imperialismus verknüpft sind. Takeuchi versucht  nämlich hier alternative Arten von Transzendenz zu entdecken und konstruiert durch eine literarische bzw. religiöse Transzendenz seine politische Vision. Seiner Meinung nach ist eine solche politische Transzendenz von einer eurozentrischen Perspektive aus nicht zu finden.  Die politische Vision\, die Takeuchi in China und Asien findet\, basiert auf einer anderen Art\, die Politik\, Religion und Literatur verbindet. In diesem Vortrag beabsichtige ich\, Takeuchis politische Ansicht von Asien bzw. seine Auslegung von Lu Xuns politischer Ansicht in einer Theorie des Kapitalismus zu begründen. Es ist bekannt\, daß Okawa Shumei Religion und Politik verbunden hat. Takeuchi versucht sich jedoch an dem Projekt\, Politik\, Religion und Literatur zu verknüpfen. Dieses Vorgehen ist mit der Suche nach einer Welt jenseits des Kapitalismus verbunden. Es ist zudem sein eigener Versuch\, eine neue sozialistische Politik zu schaffen. Wir können seinen Versuch postkolonial nennen\, aber trotzdem gibt es auch eine hegelianische Dimension\, weil Takeuchi danach strebt\, durch die Vermittlung Asiens westliche Ideale wie Freiheit und Egalität auf einer höheren Ebene zu realisieren. \n  \nImage: By guercio\, it depends on the cage you are in  CC BY 2.0\, https://flic.kr/p/6ctyJd\nPoster Design: CeMEAS \n 
URL:https://www.cemeas.de/event/guestlecture-ein-postkolonialer-denker-avant-la-lettre-takeuchi-yoshimi-sein-asianismus-und-die-kritik-der-moderne/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160707T180000
DTEND;TZID=Europe/Paris:20160707T200000
DTSTAMP:20160630T122231Z
CREATED:20160630T122231Z
LAST-MODIFIED:20160630T122231Z
UID:5410-1467914400-1467921600@www.cemeas.de
SUMMARY:Gastvortrag: Ein Postkolonialer Denker avant la lettre?  Takeuchi Yoshimi\, sein Asianismus und die Kritik an der Moderne
DESCRIPTION:Gastvortrag\nEin Postkolonialer Denker avant la lettre? Takeuchi Yoshimi\, sein Asianismus und die Kritik an der Moderne\nThursday July 7\, 2016  · 6 pm (c.t.) ·  KWZ 3.701\nProf. Viren Murthy\, Department of History\, University of Wisconsin-Madison \nIn den 1980er Jahren begann eine zentrale Auseinandersetzung zwischen Marxisten und postkolonialen Theoretikern. Letztere kritisierten den Marxismus als eurozentrisch. Ihrer Meinung nach sahen Marxisten die europäische Geschichte als universell gültig und nutzten daher das europäische Entwicklungsmodell um Asien zu erklären. So verwendeten die Marxisten Kategorien wie Sklavengesellschaft und Feudalismus\, um die chinesische\, japanische und indische Geschichte zu interpretieren. In dieser Hinsicht erscheint der bekannte japanische Intellektuelle Takeuchi Yoshimi (1910-1977) als postkolonialer Denker avant la lettre.  In seiner Beschäftigung mit chinesischen Autoren und  Politikern wie etwa Lu Xun\, Sun Yat-sen und Mao Zedong kritisiert Takeuchi Kategorien wie Ost und West und entwickelt dadurch eine neue politische Sicht von Asien. Seiner Meinung nach wurde der Orient durch den Imperialismus erschaffen und daher als weniger fortschrittlich beurteilt als der Okzident. Intellektuelle im Orient setzen diese Wertung voraus\, obwohl sie gegen den Westen kämpfen\, denn in der Dialektik der 4.-Mai-Bewegung in China oder in der japanischen Meiji-Restauration kämpften chinesische und japanische Intellektuelle gegen den Imperialismus. In diesen Bewegungen verleugneten die Intellektuellen jedoch ihre eigene Kultur\, die sie als ein Hindernis für die Modernisierung sahen.  Takeuchi lieferte  hier eine neue Interpretation mit seiner Kritik an Ost und West. \nTakeuchi machte seinen Standpunkt durch seine eigene Auslegung von Lu Xun deutlich.  Lu Xun ist der bekannteste moderne Schriftsteller in China und  war nach den 1930er Jahren in China als Verteidiger der Modernisierung bekannt.  Als Takeuchis berühmtes Buch über Lu Xun 1944 erschien war er wahrscheinlich einer der ersten\, der Lu Xun als Kritiker der Moderne\, oder zumindest als einen der Moderne gegenüber zwiegespaltenen Denker\, einschätzte. Heutzutage ist eine solche Interpretation weit verbreitet. Der chinesische Neulinke Wang Hui hat beispielsweise in den späten 1980er Jahren eine ähnliche Interpretation von Lu Xun entwickelt. Dank des Einflusses subalterner und postkolonialer Studien in den 1990er Jahren haben Japanologen und wie Sinologen Takeuchi Yoshimi und seine Lu-Xun-Interpretation wiederentdeckt. In seinem Buch Takeuchi Yoshimi: Displacing the West (2004) versucht Richard Calichman Takeuchi philosophisch auszulegen und Takeuchis Begriff von Gefühl bzw. Passivität auf Basis der Thesen von Derrida und Jean-Luc Nancy zu erklären. \nChristian Uhls Wer War Takeuchis Lu Xun hingegen versucht Takeuchi von einer historischen Seite anzugehen und erklärt\, wie Takeuchi einige Begriffe und auch den theoretischen Rahmen von Nishida Kitaro verwendet. Ich versuche diese beiden Methoden weiterzuentwickeln\, konzentriere mich aber mehr auf die die Bedingungen der Interpretation Takeuchis sowie darauf\, wie solche Bedingungen mit den globalen Phänomenen des Kapitalismus und Imperialismus verknüpft sind. Takeuchi versucht  nämlich hier alternative Arten von Transzendenz zu entdecken und konstruiert durch eine literarische bzw. religiöse Transzendenz seine politische Vision. Seiner Meinung nach ist eine solche politische Transzendenz von einer eurozentrischen Perspektive aus nicht zu finden.  Die politische Vision\, die Takeuchi in China und Asien findet\, basiert auf einer anderen Art\, die Politik\, Religion und Literatur verbindet. In diesem Vortrag beabsichtige ich\, Takeuchis politische Ansicht von Asien bzw. seine Auslegung von Lu Xuns politischer Ansicht in einer Theorie des Kapitalismus zu begründen. Es ist bekannt\, daß Okawa Shumei Religion und Politik verbunden hat. Takeuchi versucht sich jedoch an dem Projekt\, Politik\, Religion und Literatur zu verknüpfen. Dieses Vorgehen ist mit der Suche nach einer Welt jenseits des Kapitalismus verbunden. Es ist zudem sein eigener Versuch\, eine neue sozialistische Politik zu schaffen. Wir können seinen Versuch postkolonial nennen\, aber trotzdem gibt es auch eine hegelianische Dimension\, weil Takeuchi danach strebt\, durch die Vermittlung Asiens westliche Ideale wie Freiheit und Egalität auf einer höheren Ebene zu realisieren. \n  \nImage: By guercio\, it depends on the cage you are in  CC BY 2.0\, https://flic.kr/p/6ctyJd\nPoster Design: CeMEAS \n 
URL:https://www.cemeas.de/event/guestlecture-ein-postkolonialer-denker-avant-la-lettre-takeuchi-yoshimi-sein-asianismus-und-die-kritik-der-moderne-2/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160706T180000
DTEND;TZID=Europe/Paris:20160706T200000
DTSTAMP:20160617T113448Z
CREATED:20160617T113448Z
LAST-MODIFIED:20160617T113448Z
UID:4264-1467828000-1467835200@www.cemeas.de
SUMMARY:Guest Lecture: Chinese Humanities in the Global Era
DESCRIPTION:Guest Lecture\nChinese Humanities in the Global Era\nWednesday July 6\, 2016  · 6 pm (c.t.) ·  KWZ 0.602\nProf. Hsiung Ping-Chen\, The Chinese University of Hong Kong \nThe Term “Humanities” is often used in reference to disciplinary academic humanities: a modern\, institutional subject. That its development is usually a product (or byproduct) of cultural politics in nation-building can be taken for granted. In the case of China\, however\, the long and complicated civilization evidenced before the modern era—since Neolithic times\, with literary texts that date back thousands of years—presents us with the particular problem of deciding whether “national” is the best and most representative designation for the evolution of Chinese humanities as a disciplinary subject or for the cultural heritage behind it. The developmental phases of Chinese humanities provide us with a good tool for considering the nature of “national” humanities in an era that is increasingly global. The fact that “Chinese” humanistic studies are the product of an ancient civilization has also given them an undeniable regional quality\, which explains why they continue to exhibit characteristics that appear to be more broadly “East Asian.” In crises or opportunities involving Chinese academic and public humanities\, therefore\, the interplay of this national and intrinsically regional character may help scholars to address the complex yet fundamental questions behind the assumption that any humanities can be labeled as national or regional in this global era. \n  \nImage: By Kevin Doncaster\, Marbles\, CC BY 2.0\, https://flic.kr/p/ChipsX\nDesign: CeMEAS \n 
URL:https://www.cemeas.de/event/guest-lecture-chinese-humanities-in-the-global-era/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160706T180000
DTEND;TZID=Europe/Paris:20160706T200000
DTSTAMP:20160617T113448Z
CREATED:20160617T113448Z
LAST-MODIFIED:20160617T113448Z
UID:5409-1467828000-1467835200@www.cemeas.de
SUMMARY:Guest Lecture: Chinese Humanities in the Global Era
DESCRIPTION:Guest Lecture\nChinese Humanities in the Global Era\nWednesday July 6\, 2016  · 6 pm (c.t.) ·  KWZ 0.602\nProf. Hsiung Ping-Chen\, The Chinese University of Hong Kong \nThe Term “Humanities” is often used in reference to disciplinary academic humanities: a modern\, institutional subject. That its development is usually a product (or byproduct) of cultural politics in nation-building can be taken for granted. In the case of China\, however\, the long and complicated civilization evidenced before the modern era—since Neolithic times\, with literary texts that date back thousands of years—presents us with the particular problem of deciding whether “national” is the best and most representative designation for the evolution of Chinese humanities as a disciplinary subject or for the cultural heritage behind it. The developmental phases of Chinese humanities provide us with a good tool for considering the nature of “national” humanities in an era that is increasingly global. The fact that “Chinese” humanistic studies are the product of an ancient civilization has also given them an undeniable regional quality\, which explains why they continue to exhibit characteristics that appear to be more broadly “East Asian.” In crises or opportunities involving Chinese academic and public humanities\, therefore\, the interplay of this national and intrinsically regional character may help scholars to address the complex yet fundamental questions behind the assumption that any humanities can be labeled as national or regional in this global era. \n  \nImage: By Kevin Doncaster\, Marbles\, CC BY 2.0\, https://flic.kr/p/ChipsX\nDesign: CeMEAS \n 
URL:https://www.cemeas.de/event/guest-lecture-chinese-humanities-in-the-global-era-2/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160706T160000
DTEND;TZID=Europe/Paris:20160706T180000
DTSTAMP:20160617T112828Z
CREATED:20160617T112828Z
LAST-MODIFIED:20160617T112828Z
UID:4262-1467820800-1467828000@www.cemeas.de
SUMMARY:Guest Lecture: Common Elements of an Axial Age? Comparative Perspectives on Ancient China and Ancient Egypt
DESCRIPTION:Guest Lecture\nCommon Elements of an Axial Age? Comparative Perspectives on Ancient China and Ancient Egypt\nWednesday July 6\, 2016  · 4 pm (c.t.) ·  KWZ 0.608\nProf. Mu-Chou Poo\, Department of History\, The Chinese University of Hong Kong \nIn this lecture Prof. Poo re-examines the theory of the Axial Age by first investigating the case of China\, situating the findings in the context of the on-going scholarly discussions on the idea of the Axial Age as proposed by Jaspers and expounded by subsequent generations of scholars. A comparison with the case of ancient Egypt will then follow\, examining burial custom of ancient Egypt and the associated funerary texts. This lecture essentially holds that the concept of the Axial Age\, a philosophical interpretation of certain historical phenomena found in a number of early civilizations\, should not be seen as a “historical rule” or “evolutionary rule” in the development of the history of mankind. The concept might be a useful starting point to engage in the comparative study of civilizations\, but it also has the problem of favoring certain cultural traits in selected civilizations\, and ignoring some other parts and aspects of human history if we wish to see humanity as really a united one. \n  \nImage: By Pulpolux !!!\, Central Axis\, CC BY 2.0\, https://flic.kr/p/CXm48\nDesign: CeMEAS \n  \n 
URL:https://www.cemeas.de/event/4262/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160706T160000
DTEND;TZID=Europe/Paris:20160706T180000
DTSTAMP:20160617T112828Z
CREATED:20160617T112828Z
LAST-MODIFIED:20160617T112828Z
UID:5408-1467820800-1467828000@www.cemeas.de
SUMMARY:Guest Lecture: Common Elements of an Axial Age? Comparative Perspectives on Ancient China and Ancient Egypt
DESCRIPTION:Guest Lecture\nCommon Elements of an Axial Age? Comparative Perspectives on Ancient China and Ancient Egypt\nWednesday July 6\, 2016  · 4 pm (c.t.) ·  KWZ 0.608\nProf. Mu-Chou Poo\, Department of History\, The Chinese University of Hong Kong \nIn this lecture Prof. Poo re-examines the theory of the Axial Age by first investigating the case of China\, situating the findings in the context of the on-going scholarly discussions on the idea of the Axial Age as proposed by Jaspers and expounded by subsequent generations of scholars. A comparison with the case of ancient Egypt will then follow\, examining burial custom of ancient Egypt and the associated funerary texts. This lecture essentially holds that the concept of the Axial Age\, a philosophical interpretation of certain historical phenomena found in a number of early civilizations\, should not be seen as a “historical rule” or “evolutionary rule” in the development of the history of mankind. The concept might be a useful starting point to engage in the comparative study of civilizations\, but it also has the problem of favoring certain cultural traits in selected civilizations\, and ignoring some other parts and aspects of human history if we wish to see humanity as really a united one. \n  \nImage: By Pulpolux !!!\, Central Axis\, CC BY 2.0\, https://flic.kr/p/CXm48\nDesign: CeMEAS \n  \n 
URL:https://www.cemeas.de/event/4262-2/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160629T160000
DTEND;TZID=Europe/Paris:20160629T180000
DTSTAMP:20160617T111527Z
CREATED:20160617T111527Z
LAST-MODIFIED:20160617T111527Z
UID:4260-1467216000-1467223200@www.cemeas.de
SUMMARY:CeMEAS Lecture: The Realization of One Belt One Road?
DESCRIPTION:CeMEAS Lecture\nThe Realization of One Belt One Road?\nWednesday June 29\, 2016  · 4 pm (c.t.) ·  Oec 1.163\nDr. Chun-Yi Lee\, Faculty of Social Sciences\, The University of Nottingham \nThe One Belt One Road (OBOR) project initiated by the President Xi Jing Ping\, took shape in March 2015. It is envisaged to connect vibrant East Asia and developed Europe via Silk Road Economic Belt\, linking China with European countries via the 21st Century Maritime Silk Road. Its ultimate goal is to facilitate the trade and investment in Euroasia and promote economic growth.\nThe first step is to build upon necessarily infrastructure to facilitate the logistic trafficking\, enormous financial input is required for the initial infrastructure construction. The aim of OBOR\, therefore is to build networks of connectivity. It has to be noted that the geographical connections of ‘belt’ and ‘road’ are multiple. Two routes for silk road routes\, namely 21st Century maritime Silk Road and Maritime Silk Road Continental extension\, three main corridors embedded in Silk Road Economic belt\, respectively are Northern corridor\, Central corridor and Southern corridor\, Two main railway routes are Silk Rout trains and Trans-Siberian Railway. This corridor is extremely challenge not only because Xinjiang has already been troublous extremist segregation part. Most importantly\, what exactly the infrastructure that China intends to invest/build up from Xinjiang to Central Asian countries? This presentation therefore aims to analyse how realistic China can implement the multiple belts and roads project. \n  \nImage: By Jacopo\, Crossroads\, CC BY 2.0\, https://flic.kr/p/HeCACA\nDesign: CeMEAS \n  \n 
URL:https://www.cemeas.de/event/cemeas-lecture-the-realization-of-one-belt-one-road/
LOCATION:Oec 1.163\, Platz der Göttinger Sieben 3\, Göttingen\, 37073\, Germany
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160629T160000
DTEND;TZID=Europe/Paris:20160629T180000
DTSTAMP:20160617T111527Z
CREATED:20160617T111527Z
LAST-MODIFIED:20160617T111527Z
UID:5407-1467216000-1467223200@www.cemeas.de
SUMMARY:CeMEAS Lecture: The Realization of One Belt One Road?
DESCRIPTION:CeMEAS Lecture\nThe Realization of One Belt One Road?\nWednesday June 29\, 2016  · 4 pm (c.t.) ·  Oec 1.163\nDr. Chun-Yi Lee\, Faculty of Social Sciences\, The University of Nottingham \nThe One Belt One Road (OBOR) project initiated by the President Xi Jing Ping\, took shape in March 2015. It is envisaged to connect vibrant East Asia and developed Europe via Silk Road Economic Belt\, linking China with European countries via the 21st Century Maritime Silk Road. Its ultimate goal is to facilitate the trade and investment in Euroasia and promote economic growth.\nThe first step is to build upon necessarily infrastructure to facilitate the logistic trafficking\, enormous financial input is required for the initial infrastructure construction. The aim of OBOR\, therefore is to build networks of connectivity. It has to be noted that the geographical connections of ‘belt’ and ‘road’ are multiple. Two routes for silk road routes\, namely 21st Century maritime Silk Road and Maritime Silk Road Continental extension\, three main corridors embedded in Silk Road Economic belt\, respectively are Northern corridor\, Central corridor and Southern corridor\, Two main railway routes are Silk Rout trains and Trans-Siberian Railway. This corridor is extremely challenge not only because Xinjiang has already been troublous extremist segregation part. Most importantly\, what exactly the infrastructure that China intends to invest/build up from Xinjiang to Central Asian countries? This presentation therefore aims to analyse how realistic China can implement the multiple belts and roads project. \n  \nImage: By Jacopo\, Crossroads\, CC BY 2.0\, https://flic.kr/p/HeCACA\nDesign: CeMEAS \n  \n 
URL:https://www.cemeas.de/event/cemeas-lecture-the-realization-of-one-belt-one-road-2/
LOCATION:Oec 1.163\, Platz der Göttinger Sieben 3\, Göttingen\, 37073\, Germany
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160622T180000
DTEND;TZID=Europe/Paris:20160623T110000
DTSTAMP:20160614T090958Z
CREATED:20160614T090958Z
LAST-MODIFIED:20160614T090958Z
UID:4231-1466618400-1466679600@www.cemeas.de
SUMMARY:Guest Lecture and Roundtable Discussion - Prof. Prasenjit Duara
DESCRIPTION:Guest Lecture and Roundtable Discussion\nSustainability and the Crisis of Transcendence: The Long View from Asia \nPublic Lecture by Prof. Dr. Prasenjit Duara\, Duke University\nWednesday June 22\, 18:00-20:00 0.602 KWZ\nThe rise of Asia and China in particular has been accompanied by the need to project a new\, more just vision of the world that is not simply a new hegemony. Many Chinese intellectuals have sought to find inspiration in their historical and transcendent universalisms such as ‘all-under-heaven’ (tianxia). The paper is an effort to think through\nthe conceptual and political framework for understanding transcendence in post-Western modernity. Historically\, universalisms have been the source of ideals\, principles and ethics. Modern universalisms – developed from Kant to Marx – are apparently in retreat\, yielding to nationalism and consumerism.Yet the physical salvation of the world is of greatest urgency and becoming\, in some quarters\, the transcendent goal of our times. It will\, however\, need to transcend exclusive national sovereignty for its realization. The role of transnational civil society and NGOs as much as quasi-governmental and transnational agencies\, are crucial for this realization. Older approaches of dialogical transcendence may furnish us with useful methodologies of linking the personal\, the community\, the environment and the world.\nRegionalizing the Global\, Globalizing the Regional: An interdisciplinary conversation\nThursday June 23\, 9:15-11:00\n0.602 KWZ (please note the new venue!)\nRoundtable discussion with\n \n\n\n\n\n\n\n\nProf. Dr. Prasenjit Duara\, Duke University\nProf. Dr. Peter van der Veer\, Max Planck Institute for the Study of Religious and Ethnic Diversity\, Göttingen\nProf. Dr. Ravi Ahuja\, Centre for Modern Indian Studies\nProf. Dr. Matthias Koenig\, Institute for Sociology\nProf. Dr. Srirupa Roy\, Centre for Modern Indian Studies\nProf. Dr. Dominic Sachsenmeier\, Centre for Modern East Asian Studies\n\nTransregional Studies at Göttingen\nPresented by the Forum for Transregional and Global Studies\, CETREN\, CeMIS\, CeMEAS\, Academic Confucius-Institute & the Center for Theory of Culture and Society (ZTMK)\n\n\n\n\n\n\n\n 
URL:https://www.cemeas.de/event/guest-lecture-and-roundtable-discussion-prof-prasenjit-duara/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160622T180000
DTEND;TZID=Europe/Paris:20160623T110000
DTSTAMP:20160614T090958Z
CREATED:20160614T090958Z
LAST-MODIFIED:20160614T090958Z
UID:5406-1466618400-1466679600@www.cemeas.de
SUMMARY:Guest Lecture and Roundtable Discussion - Prof. Prasenjit Duara
DESCRIPTION:Guest Lecture and Roundtable Discussion\nSustainability and the Crisis of Transcendence: The Long View from Asia \nPublic Lecture by Prof. Dr. Prasenjit Duara\, Duke University\nWednesday June 22\, 18:00-20:00 0.602 KWZ\nThe rise of Asia and China in particular has been accompanied by the need to project a new\, more just vision of the world that is not simply a new hegemony. Many Chinese intellectuals have sought to find inspiration in their historical and transcendent universalisms such as ‘all-under-heaven’ (tianxia). The paper is an effort to think through\nthe conceptual and political framework for understanding transcendence in post-Western modernity. Historically\, universalisms have been the source of ideals\, principles and ethics. Modern universalisms – developed from Kant to Marx – are apparently in retreat\, yielding to nationalism and consumerism.Yet the physical salvation of the world is of greatest urgency and becoming\, in some quarters\, the transcendent goal of our times. It will\, however\, need to transcend exclusive national sovereignty for its realization. The role of transnational civil society and NGOs as much as quasi-governmental and transnational agencies\, are crucial for this realization. Older approaches of dialogical transcendence may furnish us with useful methodologies of linking the personal\, the community\, the environment and the world.\nRegionalizing the Global\, Globalizing the Regional: An interdisciplinary conversation\nThursday June 23\, 9:15-11:00\n0.602 KWZ (please note the new venue!)\nRoundtable discussion with\n \n\n\n\n\n\n\n\nProf. Dr. Prasenjit Duara\, Duke University\nProf. Dr. Peter van der Veer\, Max Planck Institute for the Study of Religious and Ethnic Diversity\, Göttingen\nProf. Dr. Ravi Ahuja\, Centre for Modern Indian Studies\nProf. Dr. Matthias Koenig\, Institute for Sociology\nProf. Dr. Srirupa Roy\, Centre for Modern Indian Studies\nProf. Dr. Dominic Sachsenmeier\, Centre for Modern East Asian Studies\n\nTransregional Studies at Göttingen\nPresented by the Forum for Transregional and Global Studies\, CETREN\, CeMIS\, CeMEAS\, Academic Confucius-Institute & the Center for Theory of Culture and Society (ZTMK)\n\n\n\n\n\n\n\n 
URL:https://www.cemeas.de/event/guest-lecture-and-roundtable-discussion-prof-prasenjit-duara-2/
LOCATION:Kulturwissenschaftliches Zentrum (KWZ)
CATEGORIES:CeMEAS Lecture Series,Lecture
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DTSTART;TZID=Europe/Paris:20160615T160000
DTEND;TZID=Europe/Paris:20160615T180000
DTSTAMP:20160601T095743Z
CREATED:20160601T095743Z
LAST-MODIFIED:20160601T095743Z
UID:4221-1466006400-1466013600@www.cemeas.de
SUMMARY:Guest Lecture: Buddhismus im Heutigen China
DESCRIPTION:Guest Lecture\nBuddhismus im Heutigen China\nProf. Dr. Li Xuetao\, Beijing Foreign Studies University\nWednesday\, June 15\, 4 pm\, VG 3.108 \nVom 22. bis 23. April 2016 fand die nationale Religionskonferenz in Beijing statt\, an der Vertreter verschiedener Religionen teilnahmen. Auf dieser Konferenz hielt der chinesische Staatspräsident Xi Jinping eine wichtige Rede. Meister Xuecheng\, Präsident der Vereinigung der Buddhisten Chinas\, war bei der Konferenz ebenfalls anwesend. Der Buddhismus hat seinen Ursprung im alten Indien. Nach seiner Einführung in China vor etwa 2000 Jahren entwickelt er sich weiter und hat seither große Beiträge für die chinesische Kultur geleistet. Der Grund\, warum der Buddhismus festen Fuß in China fassen konnte\, liegt darin\, dass er sich dem kulturellen Umfeld Chinas angepasst hat. Im Referat will Li über die Entwicklung des Buddhismus in China nach der Gründung der Volksrepublik im Jahr 1949 sprechen. Welches Schicksal hat der Buddhismus in der atheistischen Gesellschaft? Und spielt der Buddhismus weiterhin eine Rolle zur Reinigung des menschlichen Geistes in einer kommerzialisierten Gesellschaft\, wie wir sie heute vielerorts erleben? \nPlease note that this event will be held in German.
URL:https://www.cemeas.de/event/guest-lecture-buddhismus-im-heutigen-china/
LOCATION:VG 3.108
CATEGORIES:CeMEAS Lecture Series,Lecture
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