By Professor Fran Martin, Ari Larissa Heinrich
From feminist philosophy to genetic technological know-how, scholarship lately has succeeded in demanding many entrenched assumptions in regards to the fabric and organic prestige of human our bodies. Likewise within the research of chinese language cultures, accelerating globalization and the consequent hybridity have known as into query prior assumptions in regards to the obstacles of chinese language nationwide and ethnic identification. the matter of picking a unmarried or definitive referent for the "Chinese physique" is thornier than ever.
By facilitating clean discussion among fields as various because the heritage of technology, literary reports, diaspora reviews, cultural anthropology, and modern chinese language movie and cultural experiences, Embodied Modernities addresses modern chinese language embodiments as they're represented textually and as a part of daily life practices. The e-book is split into sections, every one with a devoted advent by means of the editors. the 1st examines "Thresholds of Modernity" in chapters on chinese language physique cultures within the overdue 19th and early 20th centuries―a interval of in depth cultural, political, and social modernization that ended in a chain of radical ameliorations in how our bodies have been understood and represented.The moment part on "Contemporary Embodiments" explores physique representations around the People’s Republic of China,Taiwan, and Hong Kong at the present time.
Contributors: Chris Berry, Louise Edwards, Maram Epstein, Larissa Heinrich, Olivia Khoo, Fran Martin, Jami Proctor-Xu, Tze-lan D. Sang, Teri Silvio, Mark Stevenson, Cuncun Wu, Angela Zito, John Zou.
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Extra resources for Embodied Modernities: Corporeality, Representation, And Chinese Cultures
The title mingshi exempliﬁes the status-based system of identity that was a perennial feature of the social landscape of imperial China. The word’s ﬁrst component, ming (name, fame), signiﬁed the recognition a person was accorded by others, and the second component, shi (scholar), had its origins in the hierarchy of the ancient Four Estates of civil servants (shi), farmers, craftsmen, and merchants. With the fall of the empire in 1911 the ediﬁce that supported the old status system also collapsed.
By 1898, the school’s girls were no longer binding their feet. 31. , 96–98. 32. Little, Blue Gown, 289. 33. Fanon cited in Bhabha, ‘‘Other Question,’’ 23. 40 ANGELA ZITO 34. Bhabha, ‘‘Other Question,’’ 32. 35. Callaway, ‘‘Dressing’’; Ware, Beyond the Pale, 127. 36. Ware, Beyond the Pale, 128. 37. On class diﬀerences see Records of the General Conference of the Protestant Missionaries of China Held at Shanghai, May 10–24, 1877, 133, 137. As her anti-footbinding movement grew, Mrs. ’’ Intimate China, 163.
24 The treaty port world of China was an all-male preserve until the nineteenth century, when wives and unmarried women missionaries arrived. But even then, foreigners rarely met Chinese wives or single female servants. So the absent ‘‘Chinese Woman’’ became the object of desire, an absence to be conjured as a possible missing link in the divine plan for conversion. 25 And only women could breach Chinese family walls to penetrate the very ground of everyday life. There they could proselytize heathen mothers, reaching them because they shared fundamental concerns and attributes as women.