Die Vorstellung, China sei ein "schwacher Staat", der in einer zunehmend darwinistisch konzipierten Welt nicht konkurrenzfähig sei, beherrschte vom Ende des 19. Jahrhunderts, besonders seit dem verlorenen Krieg gegen Japan (1894/95), bis in die 1930er-Jahre den politischen Diskurs in China selbst wie auch in anderen Ländern der Welt. Der Band zeichnet diese "Untergangsgeschichte" des "kranken Mannes Asiens" nach und hilft somit, das Selbstverständnis und die Identität des heutigen China zu verstehen.

Die Vorstellung, China sei ein "schwacher Staat", der in einer zunehmend darwinistisch konzipierten Welt nicht konkurrenzfähig sei, beherrschte vom Ende des 19. Jahrhunderts, besonders seit dem verlorenen Krieg gegen Japan (1894/95), bis in die 1930er-Jahre den politischen Diskurs in China selbst wie auch in anderen Ländern der Welt. Der Band zeichnet diese "Untergangsgeschichte" des "kranken Mannes Asiens" nach und hilft somit, das Selbstverständnis und die Identität des heutigen China zu verstehen.

In welchem Zusammenhang stehen Schwächediskurse und Ressourcenregime? Warum eröffnet gerade dieses Begriffspaar eine Perspektive auf die Handlungsfähigkeit von Akteuren sowie auf historische Veränderungsprozesse? Dieser Band widmet sich programmatisch der Frage, welchen Einfluss Schwäche- und Stärkediskurse auf den Umgang mit Ressourcen haben und wie davon ausgehend Selbstbeschreibungen Eingang in Ressourcenprozesse finden und diese prägen.

Chinese Visions of Progress, 1895 to 1949 offers a panoramic view of reflections on progress in modern China. Since the turn of the twentieth century, the discourses on progress shape Chinese understandings of modernity and its pitfalls. As this in-depth study shows, these discourses play a pivotal role in the fields of politics, society, culture, as well as philosophy, history, and literature. It is therefore no exaggeration to say that the Chinese ideas of progress, their often highly optimistic implications, but also the criticism of modernity they offered, opened the gateway for reflections on China’s past, its position in the present world, and its future course.

The transformational possibilities of everyday hygiene and care practices In order to mitigate the worst forecasts of climate change, many of us need to make drastic adjustments to how we live and what we consume. For Kelly Dombroski, these changes must also happen in the home: in rethinking routines of care and hygiene that still rely on disposable and plastic products. Caring for Life examines the remarkable evolution in Asia-Pacific hygiene practices and amplifies the creative work of ordinary people guarding human and more-than-human life in their everyday practices of care. Dombroski develops the concept of “guarding life,” a viewpoint that counters homogenous cultural practices and imposed sanitation standards and instead embraces diverse hygiene practices that are networked across varying wisdoms and bodies. She traces how the Chinese diaper-free infant toilet training practice of baniao has traveled to Australia and New Zealand, and she explores the practice of elimination communication, in which babies learn to communicate to their caregivers when they need to eliminate, thus removing the need for diapers. A mother herself, Dombroski conducted ethnographic research while mothering to examine how collectives of mothers draw on Chinese knowledge and their own embodied practices of childcare to create new hybrid forms of infant care. Caring for Life is a call to action, a theory of change, and a fascinating account of the transformational possibilities of care practices. It shows how experiments in personal care can lead to collective, widespread change, ultimately providing a practical and hopeful vision for environmental action. Retail e-book files for this title are screen-reader friendly with images accompanied by short alt text and/or extended descriptions.

A European lately arrived in China, if he is of a receptive and reflective disposition, finds himself confronted with a number of very puzzling questions, for many of which the problems of Western Europe will not have prepared him. Russian problems, it is true, have important affinities with those of China, but they have also important differences; moreover they are decidedly less complex. Chinese problems, even if they affected no one outside China, would be of vast importance, since the Chinese are estimated to constitute about a quarter of the human race. In fact, however, all the world will be vitally affected by the development of Chinese affairs, which may well prove a decisive factor, for good or evil, during the next two centuries. This makes it important, to Europe and America almost as much as to Asia, that there should be an intelligent understanding of the questions raised by China, even if, as yet, definite answers are difficult to give.