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DTSTART;TZID=Europe/Paris:20160718T080000
DTEND;TZID=Europe/Paris:20160722T180000
DTSTAMP:20260404T002733
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:20260404T002733
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:20260404T002733
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:20260404T002733
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:20260404T002733
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:20160707T180000
DTEND;TZID=Europe/Paris:20160707T200000
DTSTAMP:20260404T002733
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:20160706T180000
DTEND;TZID=Europe/Paris:20160706T200000
DTSTAMP:20260404T002733
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:20260404T002733
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:20260404T002733
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:20260404T002733
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:20260404T002733
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:20260404T002733
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:20260404T002733
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:20260404T002733
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
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160615T160000
DTEND;TZID=Europe/Paris:20160615T180000
DTSTAMP:20260404T002733
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
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160615T160000
DTEND;TZID=Europe/Paris:20160615T180000
DTSTAMP:20260404T002733
CREATED:20160601T095743Z
LAST-MODIFIED:20160601T095743Z
UID:5404-1466006400-1466013600@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-2/
LOCATION:VG 3.108
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160615T140000
DTEND;TZID=Europe/Paris:20160615T160000
DTSTAMP:20260404T002733
CREATED:20160601T100737Z
LAST-MODIFIED:20160601T100737Z
UID:4225-1465999200-1466006400@www.cemeas.de
SUMMARY:Guest Lecture: Kafka in China - Rezeptionsgeschichte eines Klassikers der Moderne
DESCRIPTION:Guest Lecture\n Kafka in China – Rezeptionsgeschichte eines Klassikers der Moderne\n Prof. Dr. Ren Weidong\, Beijing Foreign Studies University\nWednesday\, June 15\, 2 pm\, Käte-Hamburger-Weg 6\, KHW 0.111 \nDie Rezeption Kafkas als eines Autors der modernen deutschsprachigen Literatur und der literarischen Moderne überhaupt erfolgt in China vor dem Hintergrund der Auseinandersetzung mit der “westlichen” und der eigenen literarischen Moderne.\nMein Vortrag zeichnet die Rezeptionsgeschichte Kafkas in China seit der Öffnungspolitik 1978 nach und deckt die Dispositionen auf\, an die auch die chinesische Rezeption der westlichen literarischen Moderne insgesamt anschließt. Kafkas Werk provoziert ein neues ästhetisches Bewusstsein und verlangt eine aktive Anteilnahme des Lesers. Die Beschäftigung mit seinem Werk fordert die konventionellen Normen der chinesischen literaturwissenschaftlichen Forschung heraus und stellt den mit einem traditionellen Realismus vertrauten Leser vor neue Aufgaben. So ist die Geschichte der Kafka-Rezeption auch ein Spiegelbild des Wandels von literarischen Normen\, ästhetischem Bewusstsein\, dem Erwartungshorizont und der Entwicklung der Literaturforschung in China überhaupt. \nPlease note that this event will be held in German.
URL:https://www.cemeas.de/event/guest-lecture-kafka-in-china-rezeptionsgeschichte-eines-klassikers-der-moderne/
LOCATION:Käte-Hamburger-Weg 6\, KHW 0.111
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160613T180000
DTEND;TZID=Europe/Paris:20160613T200000
DTSTAMP:20260404T002733
CREATED:20160601T091047Z
LAST-MODIFIED:20160601T091047Z
UID:4217-1465840800-1465848000@www.cemeas.de
SUMMARY:Guest Lecture: Revolution Comes to East: colonial modernity\, national subjectivity and subaltern everydayness
DESCRIPTION:Guest Lecture\nRevolution Comes to East: Colonial Modernity\, National Subjectivity and Subaltern Everydayness\nMonday\, June 13\, 2016 · 6pm (c.t.) KWZ 0.602\nProf. Jie-Hyun Lim\nSogang University \n  \nAsianization\, Africanization or Latin Americanization of Marxism involves more than a mere transposition of Marxian ideas to non-European countries. When revolution came to East\, events contradicted the ideology. The Bolshevik revolution seemed to deny Marx’s famous dictum of ‘the country that is more developed industrially only shows\, to the less developed\, the image of its own future.’ Based on a divergent mode of capitalist development from the ‘West’\, the Russian revolution represented ‘a revolution against Karl Marx’s Capital.’\nHowever\, revolution in Russia was not a derivative one wherein the historical authenticity of the Marxian revolution in the developed capitalist countries is tested. Viewed from entangled histories of capitalism\, colonialism\, nationalism and socialism as competing visions of the global modernity\, the Bolshevik revolution was the field of political contests of those competing visions. As the development of the global socialism showed in the twentieth century\, socialism was not consequent to capitalism but constitutive of it. Confronting subaltern everydayness\, all that solid division of the revolution and counterrevolution\, and colonial modernity and national subjectivity melts into the air. This is to trace the socialist revolution moving to East from the combined optic of the global modernity and local everydayness with a spatial stress on Asia. \n 
URL:https://www.cemeas.de/event/guest-lecture-revolution-comes-to-east-colonial-modernity-national-subjectivity-and-subaltern-everydayness/
LOCATION:KWZ 0.602
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160608T121500
DTEND;TZID=Europe/Paris:20160608T134500
DTSTAMP:20260404T002733
CREATED:20160526T142256Z
LAST-MODIFIED:20160526T142256Z
UID:4201-1465388100-1465393500@www.cemeas.de
SUMMARY:Guest Lecture: The Making of Merchants - War\, Local Government\, and Commercial Organization in Chongqing from 1750 to 1950
DESCRIPTION:Guest Lecture\nThe Making of Merchants – War\, Local Government\, and Commercial Organization in Chongqing from 1750 to 1950\nWednesday\, June 8\, 2016 · 12:15 pm ·  Oec 1.162\nProf. Maura Dykstra\n Caltech Division of the Humanities and Social Sciences \nThis lecture explores the formation\, development\, and expansion of merchant groups in the inland commercial center of Chongqing from the Qianlong period to the end of the Republican era. It demonstrates how Sichuan’s profile as a military base provided an urgent demand and special conditions for commercial organization at the local level. It illustrates how provincial and local institutions created an opportunity for the emergence of merchant groups whose relationship to the state grew both closer and more complicated over time. In conclusion\, this paper argues that the wartime mobilization of merchant groups in the 1930s and 1940s was the climax of two centuries of local state-building. \nPicture: 渝城图section4\, kindly provided by the speaker \n 
URL:https://www.cemeas.de/event/guest-lecture-the-making-of-merchants-war-local-government-and-commercial-organization-in-chongqing-from-1750-to-1950/
LOCATION:Oec. 1.162
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160606T160000
DTEND;TZID=Europe/Paris:20160606T180000
DTSTAMP:20260404T002733
CREATED:20160526T144501Z
LAST-MODIFIED:20160526T144501Z
UID:4207-1465228800-1465236000@www.cemeas.de
SUMMARY:Guest Lecture: 近代以來中國佛教的基本狀況與未來展望   Basic Situation and Future Prospects of Chinese Buddhism since the Modern Times
DESCRIPTION:Guest Lecture\n近代以來中國佛教的基本狀況與未來展望\n普 慧\, 國家教育部人文社會科學重點研究基地四川大學中國俗文化研究中心\nMonday\, June 6\, 2016  · 4 pm (c.t.)  ·  VG 4.104\n \n  \nBasic Situation and Future Prospects of Chinese Buddhism since the Modern Times\nPu Hui\, Centre for Chinese Folk Cultural Studies of Sichuan University\, Key Research Base of Humanities & Social Science of National Ministry of Education\n \n佛教從公元1世紀傳入中國，歷經2000年，已經完全成爲中國傳統文化的重要組成部分，在中國漢文化以及一些主要的少數民族文化中，發揮了重要的作用。人們的社會生活、精神生活都充斥著佛教內容。無論是上層的知識精英，還是下層的黎民百姓，都離不開佛教信仰的指導。 \n走向近代時的佛教，已經是老態龍鍾，步履蹣跚，一副衰氣。伴隨著近代民族革命和民主革命的興起，中國佛教也開始懲治教內腐敗，力圖復興、光大佛法，以適應社會急變之需。然而，20世紀的中國，戰亂頻仍，內憂外患，民族救亡和國家振興成爲主題。意識形態的加強，政治氛圍的濃郁，把佛教的生存空間擠壓到了瀕臨倒閉的境地。佛教的精神指南作用下滑爲民間神祇的功利主義的心理安慰。20世紀直至今天的30多年裡，佛教迅速復興，力求適應新的社會變革。 \n中國佛教的前世、今生以及未來將如何行進呢？她還能有新的活力嗎？演講者將提出自己的觀點。 \n  \nImage: By Mi..chael\, CC BY-NC 2.0\, https://flic.kr/p/hF5j9v\n Design: CeMEAS \n  \n  \n 
URL:https://www.cemeas.de/event/guest-lecture-%e8%bf%91%e4%bb%a3%e4%bb%a5%e4%be%86%e4%b8%ad%e5%9c%8b%e4%bd%9b%e6%95%99%e7%9a%84%e5%9f%ba%e6%9c%ac%e7%8b%80%e6%b3%81%e8%88%87%e6%9c%aa%e4%be%86%e5%b1%95%e6%9c%9b-basic-situation-and/
LOCATION:VG 4.104
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Berlin:20160603T140000
DTEND;TZID=Europe/Berlin:20160603T160000
DTSTAMP:20260404T002733
CREATED:20160531T162845Z
LAST-MODIFIED:20160531T162845Z
UID:4211-1464962400-1464969600@www.cemeas.de
SUMMARY:Globalization\, Corporate Social Responsibility and the Environmental Impacts on China
DESCRIPTION:Guest Lecture\nGlobalization\, Corporate Social Responsibility and the Environmental Impacts on China\nMaoliang Bu\, PhD\, Associate Professor\, Nanjing University\, School of Business\nFriday\, June 3\, 2 pm\nSeminar Room (Room No. 13.122)\, Library of the Institute for International Law and European Law\, MZG (“Blauer Turm”)\, 13th Floor\n\n\nWe kindly invite you to this week’s lecture by Maoliang Bu\, jointly organized by the Institute for International Law and European Law\, Sino-German Institute for Legal Studies and CeMEAS!\nThe presentation consists of a couple of papers on China’s environmental issues from the perspective of globalization and corporate social responsibility. Some interesting questions include: Is China a pollution haven of foreign direct investment? Do multinational enterprises race to bottom in China? Does corporate social responsibility play a role? How is the evolvement of pollution industry flight across regions in China?
URL:https://www.cemeas.de/event/globalization-corporate-social-responsibility-and-the-environmental-impacts-on-china/
LOCATION:Seminar Room (Room No. 13.122)\, Library of the Institute for International Law and European Law\, MZG (“Blauer Turm”)\, 13th Floor
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160520T121500
DTEND;TZID=Europe/Paris:20160520T140000
DTSTAMP:20260404T002733
CREATED:20160425T083031Z
LAST-MODIFIED:20160425T083031Z
UID:4167-1463746500-1463752800@www.cemeas.de
SUMMARY:CeMEAS Lecture: Beyond Modernity - Understanding Change in Qing China (1644 – 1911)
DESCRIPTION:CeMEAS Lecture\nBeyond Modernity: Understanding Change in Qing China (1644 – 1911)\nFriday\, May 20\, 2016\, 12:15 VG 2.101\nProf. Margherita Zanasi\nDirector of Asian Studies\, Department of History  at Louisiana State University \nThis lecture explores the limits of adopting a modernization approach to the study of economic change in Qing China. Recent works have successfully “decentered” developmental determinism by questioning both the uniqueness of the European experience and the imposition on non-Western countries of derivative chronologies of modernity. They have especially focused on tracing the existence in China of those elements that characterized the modernization experience in Europe\, above all the introduction of pro-market and pro-consumption policies. This approach\, however\, had the unintended consequence of keeping the historical narrative focused on the European experience\, overshadowing elements that played a uniquely important role in China\, such as population growth. \nIn the late-eighteenth and early-nineteenth centuries\, under mounting pressure from population growth\, pro-market and pro-consumption ideas and policies that had culminated in the reign of the Qianlong Emperor (1711 –1799) began to lose favor. This reversal marked the beginning of the uneasy relationship with the free market that came to characterize modern China. In China\, therefore\, the fortunes of laissez faire thought and policies followed a very different path than in Europe. They emerged almost a hundred year earlier and came later to be considered unsuitable to face newly emerging problems. In China\, modernity actually arrived in the form of an increasingly interventionist state. \n  \nImage: By tanakawho\, Behind the bars\,  CC BY-NC 2.0\,  https://flic.kr/p/dYqAgS\nDesign: CeMEAS\n  \n  \n  \n  \n  \n  \n 
URL:https://www.cemeas.de/event/cemeas-lecture-beyond-modernity-understanding-change-in-qing-china-1644-1911/
LOCATION:Verfügungsgebäude\, Platz der  Göttinger Sieben 7\, Göttingen
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160517T160000
DTEND;TZID=Europe/Paris:20160517T180000
DTSTAMP:20260404T002733
CREATED:20160513T105111Z
LAST-MODIFIED:20160513T105111Z
UID:4184-1463500800-1463508000@www.cemeas.de
SUMMARY:Global Food Research Colloquium - Fertilizer Use in China: Why Is It So High\, and What Can Be Done to Reduce It?
DESCRIPTION:Global Food Research Colloquium\nFertilizer Use in China: Why Is It So High\, and What Can Be Done to Reduce It?\n\nProfessor David Abler\, Ph.D.\, Agricultural\, Environmental and Regional Economics and Demography\, Penn State University\n\nTuesday\, 17.05.2016\, 16:15 to 17:45\nZHG 102\n\n\nOn Tuesday\,  May 17th  David Abler will present his research on fertilizer use in China in the Global Food Research Colloquium. The Colloquium has been organized by the Department of Agricultural Economics and Rural Development as a joint event with the Agricultural Economics Seminar.\n\n \n   \nChina’s rates of agricultural fertilizer use per hectare are among the highest in the world\, and fertilizer is a major contributor to water pollution\, air pollution\, and greenhouse gas emissions in China. Several explanations have been put forward for the high rates of fertilizer use in China\, most of which do not stand up to close scrutiny. A number of pilot programs offering farmers information\, technical assistance\, and/or incentives to reduce fertilizer use have been tried\, almost all of which have failed. This paper surveys these explanations and programs\, identifies key unanswered research questions about fertilizer use in China\, and offers programmatic suggestions for reducing fertilizer use based on the experience of other countries.\n\n\nFind out more about Göttingen University Global Agri-Food Systems program and events on http://www.uni-goettingen.de/de/191858.html
URL:https://www.cemeas.de/event/global-food-research-colloquium-fertilizer-use-in-china-why-is-it-so-high-and-what-can-be-done-to-reduce-it/
LOCATION:ZHG 102
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160502T180000
DTEND;TZID=Europe/Paris:20160502T200000
DTSTAMP:20260404T002733
CREATED:20160425T083048Z
LAST-MODIFIED:20160425T083048Z
UID:4164-1462212000-1462219200@www.cemeas.de
SUMMARY:CeMEAS Lecture: AIRCRAFT\, SPACECRAFT\, STATECRAFT Specialist cultures and China-U.S. trade in sensitive technologies
DESCRIPTION:CeMEAS Lecture\nAircraft\, Spacecraft\, Statecraft: Specialist cultures and China-U.S. trade in sensitive technologies\nMonday\, May 2\, 2016\, 6 pm (c.t.) KWZ 0.610\nAlanna Krolikowski\, PhD\nVisiting Professor of Modern Chinese Society and Economy\, Georg-August-University Göttingen \nWhy are some sensitive\, strategic high-technology industries organized into transnational production networks while others are fragmented into national industrial bases? This project explores this general question through a comparison of China-U.S. trade in two strategic\, dual-use sectors: civil commercial aircraft and spacecraft manufacture. In the aircraft sector\, Chinese and U.S. firms have expanded their trade and industrial partnerships for the manufacture of sensitive items since the 1980s. In the space sector\, Chinese and U.S. firms traded in sensitive articles for a decade before policy changes severed these exchanges in 1999. This project explains these divergent outcomes\, drawing on data collected through extensive field research. \n  \nImage: PaoPao Wang PCPOP.COM\, kindly supplied by the lecturer\nDesign: CeMEAS \n 
URL:https://www.cemeas.de/event/cemeas-lecture-aircraft-spacecraft-statecraft-specialist-cultures-and-china-u-s-trade-in-sensitive-technologies/
LOCATION:Kulturwissenschaftliches Zentrum\, Heinrich- Düker Weg 14\, Göttingen
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160425T170000
DTEND;TZID=Europe/Paris:20160425T190000
DTSTAMP:20260404T002733
CREATED:20160412T094016Z
LAST-MODIFIED:20160412T094016Z
UID:4159-1461603600-1461610800@www.cemeas.de
SUMMARY:CeMEAS Lecture: The Uighur Separatist Movement - Its Past\, Present and Future
DESCRIPTION:CeMEAS Lecture \nThe Uighur Separatist Movement – Its Past\, Present and Future\nMonday\, April 25\, 2016\, 5 pm (c.t.) KWZ 3.701\nJeremy Gong\, PhD candidate\nDepartment of War Studies\, King’s College\, London \nOver the past years China has claimed itself to be a victim of terrorist activities perpetrated by members of the Uighur Separatist Movement (USM)\, who were blamed for atrocities in Chinese cities of Urumqi\, Kunming and so on. In response Chinese authorities have militarised Xinjiang Province and expressed desire to be included in the US-led alliance fighting Global War on Terror. Who are the Uighur people? Why do they want independence from China? Why have they taken up armed struggle against the Han Chinese? Are they terrorists or freedom fighters? Unsurprisingly media reports on the USM in the West are filled with colonial narratives\, which have been provided by experts with little interest in the history of the Uighur nation or the development of the modern Chinese state. This talk intends to bring in a historical dimension to analysis of the USM to help scholars better understand the rise of Uighur militancy. Although it does not seek to find a solution to violence associated to the USM\, it invites scholars to examine China’s claim over Uighur’s territory\, evaluate China’s current policy on ethnic Muslim minorities and perhaps predict the future direction of such protracted conflict between the Han Chinese and the Uighur people. \nImage: By Jed\, CC BY 3.0\, https://commons.wikimedia.org/w/index.php?curid=7797823\nDesign: CeMEAS
URL:https://www.cemeas.de/event/cemeas-lecture-the-uighur-separatist-movement-its-past-present-and-future/
LOCATION:Kulturwissenschaftliches Zentrum\, Heinrich- Düker Weg 14\, Göttingen
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160420T170000
DTEND;TZID=Europe/Paris:20160420T190000
DTSTAMP:20260404T002733
CREATED:20160407T102435Z
LAST-MODIFIED:20160407T102435Z
UID:4154-1461171600-1461178800@www.cemeas.de
SUMMARY:Guest Lecture: China in 1968 - From the Red Guard Movement to the Sent Down Youth Movement
DESCRIPTION:Guest Lecture\nChina in 1968: From the Red Guard Movement to the Sent Down Youth Movement\nWednesday\, April 20\, 2016 · 5 pm   (c.t.)  KWZ 0.701\nProf. Jin Guangyao\n Department of History\, Fudan University  \n2016 is the 50th anniversary of the Cultural Revolution. In order to launch the Cultural Revolution\, Mao Zedong mobilized the Red Guard (young students) to rebel against the class enemy\, therefore the Red Guard played a vanguard role in the Cultural Revolution. In 1968\, however\, Mao ended the Red Guard movement and sent young students down to the countryside. This talk tries to discuss why Mao changed his attitude towards the Red Guard\, how the Red Guard reacted to Mao’s policy\, and what influence the Sent Down Youth movement had on the Red Guard generation.\n \nImage: Joe Wong\, Red Guards\, Tag\, CC BY 2.0\, https://flic.kr/p/6MU6E5 \n  \n 
URL:https://www.cemeas.de/event/lecture/
CATEGORIES:CeMEAS Lecture Series,Lecture
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Berlin:20160307T170000
DTEND;TZID=Europe/Berlin:20160307T190000
DTSTAMP:20260404T002733
CREATED:20160224T102855Z
LAST-MODIFIED:20160224T102855Z
UID:4145-1457370000-1457377200@www.cemeas.de
SUMMARY:The 9th East Asia Research Salon
DESCRIPTION:The 9th East Asia Research Salon\nPeng Tsintsin\nBetween Faith and Truth: The Historical Writing of Buddhism in Modern China\nMarch 7\, 2016\, 5 pm\nKWZ\, Conference Room 0.701\, Heinrich- Düker- Weg 14\, 37073 Göttingen \nAbstract:\nThe historical writing of Buddhism in modern China\, as one part of the revival of Buddhism and reform of historiography\, developed under the dual impact of Chinese scholarly traditions and Western intellectual trends. Most outstanding historians and Buddhist scholars such as Hu Shi\, Chen Yinque\, Tang Yongtong\, Lü ​Chen\, were all attracted by this topic. Due to their different historical viewpoints and religious commitments\, this branch of study quickly gained in diversity and complexity\, closely linked with almost every significant phenomenon in the process of the modernization of Chinese scholarship. \nMy research is mainly focused on the modern historical expression of Buddhism\, seeking to illustrate why Buddhism became the object of historical writing at this particular moment; how it was organized\, formed an academic ​discipline and gained legitimacy in the new knowledge system and ideological orders. I also want to show how the historiographical developments ​influenced Buddhism\, which tried by way of​ control​ling or modifying its resources and discourses and by adapting to the historical framework\, to fit in the modern category of “religion”. \nPeng Tsintsin has been a PhD candidate at the Centre of Modern East Asian Studies (CeMEAS)\, Georg-August-Universität Göttingen\, Germany since 2013. The title of her dissertation is “Between Faith and Truth: Historical Writing of Buddhism in Modern China”. She is further conducting a research project under the title “The Historiography of Buddhism in Late Qing and Republican Era”. \nThe paper is available to interested participants via Email. Please get in touch with CeMEAS.
URL:https://www.cemeas.de/event/the-9th-east-asia-research-salon/
LOCATION:Kulturwissenschaftliches Zentrum\, Heinrich- Düker Weg 14\, Göttingen
CATEGORIES:East Asia Research Salon
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20160222
DTEND;VALUE=DATE:20160224
DTSTAMP:20260404T002733
CREATED:20151203T095811Z
LAST-MODIFIED:20151203T095811Z
UID:3934-1456099200-1456271999@www.cemeas.de
SUMMARY:Rural-Urban Dynamics and Emergent Forms of Labor in India and China
DESCRIPTION:Rural-Urban Dynamics and Emergent Forms of Labor in India and China\nFor the latest information and updates about the Workshop\, please click here. \nUniversity of Göttingen\, Germany\nCeMEAS – Centre for Modern East Asian Studies\, CeMIS – Centre for Modern Indian Studies \nIn recent decades\, economic reforms in India and China have changed the adaptability\, speed\, and direction through which capital flows in the global market economy. Accelerated growth in the two economies has been facilitated by increasing mobility and emergent forms of labor situated between agriculture\, industry and services. \n \nThese developments reveal the fluidity and dynamism of the division between rural and urban\, creating ambiguous interstitial spaces and networks through which new forms of labor arise. They are entangled with transformations in the regimes of production and land use\, as well as with changes in the organization of kinship relations. In turn\, they give rise to new subjectivities and aspirations. \nCities absorb large numbers of rural migrants aspiring to join the ranks of the urban middle classes. Illegal practices combine with legal forms of work\, while private corporations and land-holding entities blur the boundary between public and private domains. The informalization of work and flexible labor practices facilitates the world’s growing demand for low-wage labor at the cost of unmaking former working-class communities already facing the retrenchment of state-sponsored benefits and social services. The weakening of traditional labor unions and the limited integration of migrants into public service provision means that migrants have to rely on their capacity to secure support networks through kinship and bottom-up labor organizations. Precarious employment also pushes migrants to experiment with new entrepreneurial practices: individuals need to become competent self-starters with flexible skills and business acumen. \nThese processes not only transform the livelihoods of individual migrants but also the conditions of local communities in the wider sending and receiving areas. Emerging peri-urban areas take many shapes. In mega-cities\, former urban cores expand and shrink\, thereby cultivating dynamic spaces which serve as gateways for migrant workers in search of affordable housing and employment. Lower tier cities and so-called “urban villages” pop-up as quickly as urban cores disappear. \nIndeed\, perhaps the most prominent features of development in China and India today are the increasing levels of social\, economic and environmental violence in these interstitial zones\, which\, at the same time\, gives rise to individual and collective aspirations\, hopes\, and imaginations for a better life. \nProposals \nWe invite contributions from the fields of cultural studies\, labor studies\, geography\, political science\, urban planning\, sociology\, anthropology\, and related disciplines that address the entangled social and spatial aspects of these transformations. We encourage applicants to explore\, evaluate\, and debate the workshop themes by contributing empirical case studies and theoretical considerations within comparative Asian contexts. \nThe questions we are interested in addressing include: \n\nWhich new forms of labor and labor organization develop through these rural/urban dynamics?\nTo what extent are interstitial zones aspirational spaces?\nWhich factors facilitate\, allow\, and limit rural-urban migrants’ upward social mobility in these interstitial zones?\nHow do the experiences of migrants who float in and out of these zones challenge their gendered\, ethnic\, religious\, and class-based self-identifications?\nHow are developing transnational economic ties influencing and transforming existing institutional structures (i.e. of labor relations and production regimes)?\nHow can workers interests be represented in the expansion of second- and third-sector employment in China and India? What role do old and new forms of worker organization and labor unions play in the process?\nHow do rural-urban migrants and urbanites organize social security in the absence of effective\, state-organized social protection?\nHow do opportunities for education/skill-formation influence social mobility and employment relations? What roles do governments\, enterprises\, and labor unions play? Is the established state of labor market segregation along ethnicity\, gender\, and other lines challenged by new transnational economic ties and emerging peri-urban landscapes? How\, if at all\, are these transformations likely to impact on social mobility?\nHow are the costs and benefits of migration distributed between the urban and rural areas?\nHow do the boundary-making practices that take place within these interstitial zones articulate with national identifications\, state governance\, and cross-cultural encounters?\n\nSubmission of Proposals\nPaper proposals should include a title\, an abstract (250 words maximum) which states: \n\nThe objective and rationale of your project\nThe methods/sources used for writing the paper\nA brief personal biography of 150 words.\n\nDeadline for abstract submission is January 4\, 2016.\nPlease send all proposals to assist(at)cemeas.uni-goettingen.de. \nWe are applying for funding to finance travel and accommodation costs for workshop participants. For further information\, please contact Ms Katja Pessl via cemeas(at)uni-goettingen.de. \nAll applicants will be notified of the outcome of their application as soon as possible after the closing date. \nContact:\nKatja Pessl\nCoordinator\nCentre for Modern East Asian Studies\nUniversity of Göttingen\ncemeas(at)uni-goettingen.de\n+49-(0)551-39 21280 \nHome \n \nDr. Karin Klenke\nCoordinator\nCentre for Modern Indian Studies\nUniversity of Göttingen\nkarin.klenke(at)cemis.uni-goettingen.de\n+49-(0)551-39 19636\nhttps://www.uni-goettingen.de/de/131257.html
URL:https://www.cemeas.de/event/rural-urban-dynamics-and-emergent-forms-of-labor-in-india-and-china/
CATEGORIES:CeMEAS Podium
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160216T170000
DTEND;TZID=Europe/Paris:20160216T190000
DTSTAMP:20260404T002733
CREATED:20160202T150939Z
LAST-MODIFIED:20160202T150939Z
UID:4078-1455642000-1455649200@www.cemeas.de
SUMMARY:Lecture Series: Rethinking China’s Place  in Global History Comparatively
DESCRIPTION:Special Guest Lecture:\n Rethinking China’s Place in Global History Comparatively\nTuesday\, February 16\, 2016\n 5 p.m. (c.t.)\, KWZ 0.603\n Prof. Dr. Kent Deng\n The London School of Economics and Political Science\, Department of Economic History \nIn 1803\, Napoleon famously said in front of a world atlas where China was that ‘Here lies a sleeping giant (lion in other versions)\, let him sleep\, for when he wakes up\, he will shock the world’ (“Ici repose un géant endormi\, laissez le dormir\, car quand il s’éveillera\, il étonnera le monde”). \nNapoleon turned out to be right 200 years ago. China’s ‘miracle growth’ and development in the recent four decade has stunted the world. Most current observers have been very puzzled about where the energy and determination of such growth has come from. But if one takes a long-term and global view\, China’s current growth and development become rather logical\, if not entirely inevitable. \nThis talk will take the audience back to the very beginning of the formation of the Empire of China (which was at the same time the formation of one of the largest single economy in the world) and show what China managed to achieve in comparison with Europe historically. It argues that contemporary China merely reclaims its ‘rightful’ place in the world rather than invents a new one for itself. So\, the rest of the world will have to get used to it. \n 
URL:https://www.cemeas.de/event/lecture-series-rethinking-chinas-place-in-global-history-comparatively/
LOCATION:Kulturwissenschaftliches Zentrum\, Heinrich- Düker Weg 14\, Göttingen
CATEGORIES:CeMEAS Lecture Series
END:VEVENT
BEGIN:VEVENT
DTSTART;TZID=Europe/Paris:20160202T170000
DTEND;TZID=Europe/Paris:20160202T190000
DTSTAMP:20260404T002733
CREATED:20160119T093304Z
LAST-MODIFIED:20160119T093304Z
UID:4020-1454432400-1454439600@www.cemeas.de
SUMMARY:Lecture Series: Transformative Spaces
DESCRIPTION:Special Guest Lecture:\nTransformative Spaces of 19th Century East Asia: \n A Japanese Merchant’s Experience of Treaty Port Yokohama\nTuesday\, February 2\, 2016\n5 pm (c.t.)\, VG 3.102\nProf. Simon C. Partner\nDuke University\, Department of History \nFollowing the experiences of one merchant\, a farmer from Kōshū province (present-day Yamanashi prefecture) who left his village to open a trading venture in Yokohama in 1859\, the presentation will examine the merchant communities of Yokohama during roughly the first decade of its existence\, 1859-1873. Through this lens\, the role of the Yokohama treaty port in the political\, social\, and economic transformations of the 1860s and beyond will be explored. More broadly\, the presentation will consider the transformative agency of the East Asian treaty ports as new spaces of global exchange. \nImage: Evan Blaser\, 266\, CC BY 2.0. https://flic.kr/p/arSwzN
URL:https://www.cemeas.de/event/lecture-series-prof-simon-c-partner/
CATEGORIES:CeMEAS Lecture Series
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