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----- Original Message -----
From: "Ryan Dunch" <Ryan.Dunch@UALBERTA.CA>
To: <H-ASIA@H-NET.MSU.EDU>
Sent: Monday, February 13, 2012 12:49 PM
Subject: H-ASIA: TOC Frontiers of History in China 7.1 (2012)
> H-ASIA
> February 13, 2012
>
> TOC and abstracts, Frontiers of History in China 7.1 (2012)
> ************************************************************************
> From: Di Wang <di-wang@tamu.edu>
>
> Frontiers of History in China
>
> Volume 7 • Number 1 • March 2012
>
> Editors' Note 1
>
> Forum
>
> Helen Schneider 2
> The Introduction for the Forum "The Biology, Psychology, and Economics of
> Social Reproduction: Health, Wealth, and Happiness in the Modern Chinese
> Family"
>
> Nicole Richardson 4
> The Nation in Utero: Translating the Science of Fetal Education in
> Republican China
>
> As Chinese nationalists grappled with the political and military weakness
> of the young Republic of China, some sought to strengthen the Chinese race
> by advocating a return to the ancient practice of fetal education. Fetal
> education held that every sight, sound, and flavor that a pregnant mother
> took in through her senses, as well as her emotions and demeanor, directly
> affected her fetus. This paper examines how the text Taijiao, Song Jiazhao's
> 1914 Chinese translation of Shimoda Jirō's Japanese work Taikyō, presents
> a modern reformulation of fetal education that draws upon both modern
> Western science and East Asian medicine. As the text uses modern biology
> and psychology to explain and demonstrate the efficacy of fetal education,
> it also narrows the scope of fetal education to focus almost exclusively
> on the mother's psychological state. Similarly, as the text turns to
> instruct women on the practice of fetal education, it draws upon Edo and
> Qing gynecological principles to emphasize the importance of the pregnant
> mother's emotional self-control. Ultimately this text represents a
> neo-traditionalist response to modernity as it presents a Neo-Confucian
> vision of fetal education focused on a pregnant mother's moral
> self-cultivation and emotional self control.
>
> Margaret Tillman 32
> The Authority of Age: Institutions for Childhood Development in China,
> 1895–1910
>
> The structure of aged-based education and the science of childhood
> development were introduced to China in the last decades of the Qing
> dynasty. Drawing on period textbooks, journal articles, and school
> documents for women and children, this study argues that the theory of
> childhood development helped shape socialized play and citizenship
> training in new schools. These new institutions followed scientific
> insights about childhood development in terms of both physical and
> emotional growth. Educators hoped to found schools that would inculcate
> respect for political authority within the classroom, and administrators
> took unprecedented steps in documenting and regulating children. Schools
> not only became places for disseminating learning, but also centers for
> gathering information about children and their families, as well as about
> childhood itself. The production of knowledge and the institutionalization
> of schools for preschool children helped usher in new trends that
> denaturalized childrearing outside of the family domain.
>
> Charlotte Cowden 61
> Wedding Culture in 1930s Shanghai: Consumerism, Ritual, and the
> Municipality
>
> By the 1930s, a variety of forces were chipping away at the traditional
> Chinese wedding in urban centers like Shanghai. "New-style" weddings—with
> a bride in a white wedding dress—took place outside of the home and
> featured networks of friends, choice of one's spouse, autonomy from one's
> parents, and the promise of happiness and independence. With the
> publication of wedding portraits and detailed discussions of new-style
> wedding etiquette and its trappings, women's magazines further shaped the
> new-style bride as a consumer and an individual. Early reformers had
> envisioned the new-style ceremony as a streamlined and affordable
> alternative to traditional ceremonies, but for most city residents these
> weddings remained out of reach. After the Nationalist consolidation of
> power in 1928, Shanghai was deemed a crucial site for the promotion of
> ritual reform and economic restraint. Weddings were at the crux of this
> movement, which was buttressed by the Civil Code of 1931 allowing children
> to legally marry without parental consent. New Life Movement group
> weddings came next. These ceremonies co-opted urban wedding culture in an
> attempt to frame the new-style wedding as a ritual of politicized
> citizenship under the Nationalist government. The tension between the
> popular, commercial, new-style wedding and the Nationalists' Spartan
> political vision, as played out in the market, is examined below.
>
> Research Articles
>
> Scott Pearce 90
> A King's Two Bodies: The Northern Wei Emperor Wencheng and Representations
> of the Power of His Monarchy
>
> This article examines the various ways in which the Northern Wei emperor
> Wenchengdi (440–465; r. 452–465) was portrayed to his subjects. As is the
> case with many monarchs in many countries, he played different parts
> before different groups. For his soldiers, he was represented as a great
> hunter and marksman; to farmers in the lowlands, as a caring protector and
> benefactor; to potentially rebellious groups on the periphery, as a strong
> and steady observer of their actions. At the same time, it was in his
> reign that the Northern Wei court began efforts to use Buddhism as an
> overarching way to justify rule to all within the realm, by initiating
> construction of the famous cave-temples at Yungang, where "Buddhas became
> emperors and emperors Buddhas." The spectacles through which Wenchengdi
> was portrayed are contextualized by a parallel examination of the very
> difficult life of the person behind the pomp and circumstance.
>
> Guannan Li 106
> Reviving China: Urban Reconstruction in Nanchang and the Guomindang
> National Revival Movement, 1932–37
>
> This paper, the first examination of the urban reconstruction of Nanchang,
> headquarters of the New Life Movement during a period of "National
> Revival" from 1932–37, presents a fresh understanding of the Guomindang
> (GMD) New Life Movement. By framing the Nanchang urban reconstruction as
> an integral program of the New Life Movement, it challenges the
> established wisdom of the Movement's mere focus on disciplining Chinese
> population without any agenda to materially transform Chinese life. By
> examining GMD engineering efforts to construct public infrastructure, this
> essay testifies to the Movement's concrete impact on urban residents. In
> doing so, it offers a new conceptualization of the New Life Movement as a
> distinctive moment of Chinese modernity during a process of constructing
> new urban space in China's interior cities. This paper also brings to
> light the ignored connection between the New Life Movement and the
> historical and ideological context of the GMD National Revival Movement.
> As the GMD leaders believed, a "new Nanchang" would regenerate a stable
> national culture and identity as a critique of capitalist modernization.
> By calling attention to the logic of overcoming modernity, the paper
> resituates the New Life Movement into cultural revival movements
> worldwide.
>
> Lecture Note
>
> Zhaoguang Ge 136
> Costume, Ceremonial, and the East Asian Order: What the Annamese King Wore
> When Congratulating the Emperor Qianlong in Jehol in 1790
>
> Emperor Qianlong of the Qing dynasty celebrated his eightieth birthday in
> 1790, for which Vietnam, Korea, the Ryūkyū Islands, Burma, and Mongolia
> sent delegates to the imperial summer resort at Chengde to pay homage.
> Curiously, the Annamese (or, Vietnamese) king NguyễnQuangBình, who had
> just defeated the Qing army, offered to appear in Qing costume and kowtow
> to the Qing emperor. The unusual act pleased Emperor Qianlong and
> infuriated the Korean delegates. What did costume and ceremonial mean in
> the context of the East Asian political and cultural order? Why did the
> British embassy to China led by Lord Macartney three years later cause
> friction with regards to sartorial and ceremonial manners? This lecture
> will address these questions.
>
> Book Reviews
>
> Mark Gamsa 152
> Bergère, Marie-Claire, Shanghai: China's Gateway to Modernity
>
> Robert J. Antony 153
> Edgerton-Tarpley, Kathryn, Tears from Iron: Cultural Responses to Famine
> in Nineteenth-Century China
>
> Q. Edward Wang 156
> Ge Zhaoguang, Here Was China: Reconstructing the Historical Narratives
> about"China" (in Chinese)
>
> Huaiyu Chen 159
> Halbertsma, Tjalling H.F., Early Christian Remains of Inner Mongolia:
> Discovery, Reconstruction and Appropriation
>
> Xiaoqun Xu 161
> Jiang, Yonglin, The Mandate of Heaven and the Great Ming Code
>
> Qianyue Zhang 164
> Lu, Weijing, True to Her Word: The Faithful Maiden Cult in Late Imperial
> China
>
> Emily Hill 166
> Muscolino, Micah S., Fishing Wars and Environmental Change in Late
> Imperial China
>
> Aglaia De Angeli 168
> Xu, Guoqi, Strangers on the Western Front: Chinese Workers in the Great
> War
>
> Jana Cyrol 171
> Xu, Xiaoqun, Trial of Modernity: Judicial Reform in Early
> Twentieth-Century China, 1901–1937
>
> --
> Di Wang
> Professor and Co-editor of Frontiers of History in China
> Department of History
> Texas A&M University
> http://history.tamu.edu/faculty/wang.shtml
>
>
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