China in the seventeenth and eighteenth centuries was a model of economic and political strength, viewed by many as the greatest empire in the world. While the importance of China to eighteenth-century English consumer culture is well documented, less so is its influence on English values. Through a careful study of the literature, drama, philosophy, and material culture of the period, this book articulates how Chinese culture influenced English ideas about virtue. Discourses of virtue were significantly shaped by the intensified trade with the East Indies. Chi-ming Yang focuses on key forms of virtue—heroism, sincerity, piety, moderation, sensibility, and patriotism—whose meanings and social importance developed in the changing economic climate of the period. She highlights the ways in which English understandings of Eastern values transformed these morals. The book is organized by type of performance—theatrical, ethnographic, and literary—and by performances of gender, identity fraud, and religious conversion. In her analysis of these works, Yang brings to light surprising connections between figures as disparate as Confucius and a Chinese Amazon and between cultural norms as far removed as Hindu reincarnation and London coffeehouse culture. Part of a new wave of cross-disciplinary scholarship, where Chinese studies meets the British eighteenth century, this novel work will appeal to scholars in a number of fields, including performance studies, East Asian studies, British literature, cultural history, gender studies, and postcolonial studies.

Educated men in Song-dynasty China (960–1279) traveled frequently in search of scholarly and bureaucratic success. These extensive periods of physical mobility took them away from their families, homes, and native places for long periods of time, preventing them from fulfilling their most sacred domestic duty: filial piety to their parents. In this deeply grounded work, Cong Ellen Zhang locates the tension between worldly ambition and family duty at the heart of elite social and cultural life. Drawing on more than two thousand funerary biographies and other official and private writing, Zhang argues that the predicament in which Song literati found themselves diminished neither the importance of filial piety nor the appeal of participating in examinations and government service. On the contrary, the Northern Song witnessed unprecedented literati activity and state involvement in the bolstering of ancient forms of filial performances and the promotion of new ones. The result was the triumph of a new filial ideal: luyang. By labeling highly coveted honors and privileges attainable solely through scholarly and official accomplishments as the most celebrated filial acts, the luyang rhetoric elevated office-holding men to be the most filial of sons. Consequently, the proper performance of filiality became essential to scholar-official identity and self-representation. Zhang convincingly demonstrates that this reconfiguration of elite male filiality transformed filial piety into a status- and gender-based virtue, a change that had wide implications for elite family life and relationships in the Northern Song. The separation of elite men from their parents and homes also made the idea of “native place” increasingly fluid. This development in turn generated an interest in family preservation as filial performance. Individually initiated, kinship- and native place-based projects flourished and coalesced with the moral and cultural visions of leading scholar-intellectuals, providing the social and familial foundations for the ascendancy of Neo-Confucianism as well as new cultural norms that transformed Chinese society in the Song and beyond.

"Try Something Different. Something Really Chinese" The Happy Hsiungs recovers the lost histories of Shih-I and Dymia Hsiung, two once highly visible, but now largely forgotten Chinese writers in Britain, who sought to represent China and Chineseness to the rest of the world. Shih-I shot to worldwide fame with his play Lady Precious Stream in the 1930s and became known as the first Chinese director to work in the West End and on Broadway. Dymia was the first Chinese woman in Britain to publish a fictional autobiography in English. Diana Yeh traces the Hsiungs' lives from their childhood in Qing dynasty China and youth amid the radical May Fourth era to Britain and the USA, where they rubbed shoulders with George Bernard Shaw, James M. Barrie, H. G. Wells, Pearl Buck, Lin Yutang, Anna May Wong and Paul Robeson. In recounting the Hsiungs' rise to fame, Yeh focuses on the challenges they faced in becoming accepted as modern subjects, as knowledge of China and the Chinese was persistently framed by colonial legacies and Orientalist discourses, which often determined how their works were shaped and understood. She also shows how Shih-I and Dymia, in negotiating acceptance, "'performed" not only specific forms of Chineseness but identities that conformed to modern ideals of class, gender and sexuality, defined by the heteronormative nuclear family. Though fêted as 'The Happy Hsiungs', their lives ultimately highlight a bitter struggle in attempts to become modern. "In the 1930s, China became briefly fashionable again, after decades of Fu Manchu-style demonising. This switch coincided with the rise of anti-fascism in the West and a new visibility of Chinese art. In a path-breaking contribution to the study of artistic production by British Chinese, Yeh recovers the Hsiungs' forgotten history, their role in this new China wave, and their struggle against hostile stereotyping. Shedding light on a history few can have expected, the book shows high narrative skill and the author's strong empathetic imagination brings everything to life." —Gregor Benton, author of Chinese Migrants and Internationalism and The Chinese in Britain "Through the riveting story of a successful couple of British Chinese artists, the Hsiungs, this book contributes to our understanding of the real struggles involved in the acceptance of 'Chineseness' not as a fixed identity governed by unchanging tradition (as Western Orientalism would have it), but as a resolutely modern performative invention shaped by a confluence of globally circulating hybrid ideas, concepts and images." —Ien Ang, author of On Not Speaking Chinese: Living Between Asia and the West "Thanks to the phenomenal success of his play Lady Precious Stream, Shih-I Hsiung was a household name in the US and UK during the 1930s. Diana Yeh explores the Hsiungs' role in representing China and Chineseness to the rest of the world forcing us to rethink our vision of the British Chinese as invisible and insular, with little social, cultural or political impact on wider society." —Anne Witchard, author of Lao She in London and Thomas Burke's Dark Chinoiserie "The story of Shih-I and Dymia Hsiung fills a gap in our understanding of the Chinese experience in England—and highlights how very different it is from that in America. Yeh does a remarkable job in unravelling the relationship between the Hsiungs, the couple who landed in London in the 1930s, and the Hsiungs as personas, constructs designed to suit as well as to subvert British tastes for and preconceptions of Chineseness." —Ronald Egan, Professor of East Asian Languages and Cultures, Stanford University

This book details the history of Chinese theatre, and British representations of Chinese theatre, on the London stage over a 250-year period. A wide range of performance case studies – from exhibitions and British Chinese opera inspired theatre, to translations of Chinese plays and visiting troupes – highlight the evolving nature of Sino-British trade, fashion, migration, the formation of diaspora, and international relations. Collectively, they outline the complex relationship between Britain and China – the rise and fall of the British Empire, and the fall and rise of China – as it was played out on the stages of London across three centuries. Drawing extensively upon archival materials and fieldwork research, the book offers new insights for intercultural British theatre in the 21st century – ‘the Asian century’.

The Nature, the Performance, and the Reform of State-owned Enterprises provides a detailed description of state-owned enterprises (SOEs) in China with respect to both efficiency and income distribution. It shows that state ownership in the form of SOEs does not use resources efficiently and has a poor record in income distribution. Moreover, SOEs are found to enjoy unfair advantages in their competition with other firms. To illustrate the point, the book presents data revealing how favored policies, monopolistic powers, and subsidies benefit SOEs. These advantages are worth several trillion yuans a year. It is a sad irony that such wealth of the people is used to beef up the revenues of the SOEs, making their accounts look much better than they should be.This book, with its rich empirical data and information, is an authoritative reference for researchers interested in SOEs. It is also a good read for students of social sciences and the public to learn more about SOEs.

Performance Art in China takes as its subject one of the most dynamic and controversial areas of experimental art practice in China. In his comprehensive study, Sydney-based theorist and art historian Thomas J. Berghuis introduces and investigates the idea of the "role of the mediated subject of the acting body in art," a notion grounded in the realization that the body is always present in art practice, as well as its subsequent, secondary representations. Through a series of in-depth case studies, Berghuis reveals how, during the past 25 years, Chinese performance artists have "acted out" their art, often in opposition to the principles governing correct behavior in the public domain. In addition to a 25-year chronology of events, a systematic index of places, names and key terms, as well as a bibliography and a glossary in English and Chinese, this study also offers the reader numerous previously unpublished photos and documents.

This is the first in-depth study of Chinese bridal laments, a ritual and performative art practiced by Chinese women in premodern times that gave them a rare opportunity to voice their grievances publicly. Drawing on methodologies from numerous disciplines, including performance arts and folk literatures, the author suggests that the ability to move an audience through her lament was one of the most important symbolic and ritual skills a Chinese woman could possess before the modern era. Performing Grief provides a detailed case study of the Nanhui region in the lower Yangzi delta. Bridal laments, the author argues, offer insights into how illiterate Chinese women understood the kinship and social hierarchies of their region, the marriage market that determined their destinies, and the value of their labor in the commodified economy of the delta region. The book not only assesses and draws upon a large body of sources, both Chinese and Western, but is grounded in actual field work, offering both historical and ethnographic context in a unique and sophisticated approach. Unlike previous studies, the author covers both Han and non-Han groups and thus contributes to studies of ethnicity and cultural accommodation in China. She presents an original view about the ritual implications of bridal laments and their role in popular notions of "wedding pollution." The volume includes an annotated translation from a lament cycle. This important work on the place of laments in Chinese culture enriches our understanding of the social and performative roles of Chinese women, the gendered nature of China’s ritual culture, and the continuous transmission of women’s grievance genres into the revolutionary period. As a pioneering study of the ritual and performance arts of Chinese women, it will be of interest to scholars and students in the fields of anthropology, social history, gender studies, oral literature, comparative folk religion, and performance arts.