This study analyzes the foundations of unity developed by the Kharkiv multi-ethnic community of writers, and explores post-Khrushchev Kharkiv as a political space and a place of state violence aimed ...at combating Ukrainian nationalism and Zionism, two major targets in the 1960s-70s. Despite their various cultural and social backgrounds, the Kharkiv literati might be identified as a distinct bohemian group possessing shared aesthetic and political values that emerged as the result of de-Stalinization under Khrushchev. Archival documents, diaries, and memoirs suggest that the 1960s-70s was a period of intense covert KGB operations and “active measures” designed to disrupt a community of intellectuals and to fragment friendships, bonds, and support among Ukrainians, Russians, and Jews along ethnic lines. The history of the literati residing in Kharkiv in the 1960s-70s, their formal and informal practices and rituals, and their strategies of coping with state antisemitism, anti-Ukrainianism, terror, and waves of repression demonstrate that the immutability of ethnic barriers, often attributed to Ukrainian-Russian-Jewish encounters and systematically reinforced by the KGB, seems to be a myth and a stereotype. The writers negated them, escaping from and at the same time augmenting the politics of the place. Their spatial and social practices and habits helped them create a cohesive community grounded in shared history, shared interests in literature and dedication to it, and shared threats emanating from city politics and the KGB. They transcended ethnic boundaries constructed by the authorities, striving for unity, free from Soviet definitions.
This article examines the emergence of a new emphasis on contemporary specialized knowledge in sixteenth-century China. During this period, sources of authority such as antiquity and the court came ...to lose their elevated status. As a result, scholars increasingly saw the expertise of a contemporary disciplinary community as a superior standard for validating knowledge. This trend appeared in scholarly collaboration and the citation of contemporaries, as well as new kinds of paratextual materials such as lists of works cited and literature reviews. These findings on new intellectual communities in the sixteenth century call for a reassessment of the better-documented shifts in East Asian intellectual culture from the mid-eighteenth century to the present.
This article seeks to reconstruct the implicit epistemic assumptions that shaped descriptions of visuality and vision in three mid-eleventh-century collections of painters’ biographies—Liu Daochun’s ...劉道醇 (fl. 1050-1060) Shengchao minghua ping 聖朝名畫評 (c. 1057) and Wudai minghua buyi 五代名畫補遺 (1059), and Guo Ruoxu’s 郭若虛 (c. 1041-c. 1098) Tuhua jianwen zhi 圖畫見聞志 (c. 1074). Through a close reading of these texts, which record how these two Northern Song literati viewed and recalled paintings both lost and extant, this article will explain how they imagined the processes of visual perception and memory to function. Liu and Guo’s written descriptions of the experiences of observers viewing paintings, and of painters viewing and painting pictorial subject matter, provide evidence of two distinctive understandings of visuality that involved both optical visualization in the present and mentalized visions in memory. For Liu and Guo, writing about viewing paintings re-activated the experience of seeing for themselves, whic
This article addresses the question of what can be gleaned from the book of Jonah regarding the self-perception of its author(ship) and intended audience through a social-scientific analysis. What ...does the analysis of Jonah's representation reflect of the self-perception of the Yehudite literati during or after the period in which the book was written? Firstly, an overview is given of what is known about the authorship of the book of Jonah and how the author(s) is related to the main character. This is followed by an overview of the values of honour and shame, and an application of how Jonah is represented in this regard. This analysis is then related to the self-perception of the author(ship) and audience for whom the book was written, due to their association with the main character.
This article discusses the date of the Scripture of Filial Piety Revealed by Wenchang (Wenchang xiaojing 文 昌孝經). The central claim of this contribution is that the Scripture appeared during the ...Ming-Qing transition, being a product of the ritualisation of the Classic of Filial Piety (Xiaojing 孝經). By examining more than twenty different editions, this article identifies at least three different lines of textual transmission, each connected to distinctive commentaries and reprints. Confucian literati were the main social actors responsible for the creation, reproduction, redaction, and annotation of the extant editions.
In the Chinese poetic genre of youxian (roaming as a transcendent) which excels at fantasizing the other world, writers strive to demonstrate their erudition by refashioning the existing materials ...from the treasure-trove of Chinese literary and religious texts. By focusing on the case of Li E (1692–1752), a leading Qing poet who wrote as many as three hundred youxian poems, this article explores how dream allusions help personalize the poet’s self-expression in such a conventional genre. It argues that despite the intricate and often obscure content of his youxian poems, studying Li’s use of dream allusions can sharpen our understanding of his poems, especially his literary constructions of an extraordinarily talented man.
Dès le début de la dynastie des Song du Nord (960-1129) apparaissent des poèmes sobrement intitulés « composé en rêve » ( meng zhong zuo 夢中作). Le plus souvent, ils se présentent non comme la ...réécriture d’un rêve mais comme une création poétique dont rarement plus d’un seul vers est directement issu d’une parole surgie lors d’un rêve effectif. La présente enquête entend se consacrer à l’émergence de ce motif poétique depuis la dynastie des Song jusqu’à la pratique plus constante par Su Shi 蘇軾 (1037-1101), dont plus d’une vingtaine de pièces portent ce titre. Sont ainsi étudiés quelques poèmes significatifs, du premier répertorié de Diao Kan 刁衎 (954-1013) à ceux d’Ouyang Xiu 歐陽修 (1007-1072) ou de Mei Yaochen 梅堯臣 (1002-1060), avant d’analyser la reprise de ce motif par Su Shi. Il s’agit de s’interroger essentiellement sur la mise en espace poétique du rêve : la fabrique de ce qu’on pourrait appeler l’« écrin poétique » de la parole onirique, la mise en scène des effets d’étrangeté et du statut du rêveur, aussi bien que des thèmes privilégiés dans les poèmes portant ce titre.
Historians have tended to frame the history of Qufu and Queli as a sequence of state initiatives, or of contests among branches of the Kong clan and with the state. In travel accounts by late Ming ...literati, however, these efforts at self-promotion frequently met with indifference, skepticism, or derision. Visitors to Qufu showed more interest in the chance to encounter artifacts associated with Confucius and other figures from the classical era and the resulting sense of a personal connection with sagehood, often perceiving in the site a numinous power credited to geomantic or cosmological principles, the metaphysical effects of sagehood, and the actions of spirits. These various forces could all be accounted for within mainstream Neo-Confucian cosmology, but Ming travelers differed as to which prevailed at Qufu. The observations in this study suggest that the cultural history of Qufu during the Ming be broadened from its current focus on court-sponsored regulation and ritual to include narratives of spiritual and intellectual discovery by literati visiting individually and in voluntarily organized groups. More than state intervention and the maneuvering of local clans, these travelers may have played a leading role in defining the cultural importance of this Confucian sacred site in the literati society of the late Ming and after.
The early modern history of the Joseon dynasty (1392-1910) in East Asia is often depicted as an era of political conflict between the king, the Hun'gu faction, and the Sarim faction. The four major ...Sahwa (literati purges) reflect its seriousness through which Neo-Confucian scholars were sacrificed by the punishments of execution, exile, or dismissal. The Kimyo Sahwa was the most notorious incident for the Chinese ideology of the Sarim political party. What, then, happened in 1519? What kind of social transformation occurred in relation to the Sungkyunkwan scholars (the national university of the era)? Why did the public office of Daoist Sogyokso become one of the most controversial issues at the Joseon court? How was the royal shrine of Samch'ongjon criticised by the leaders of the Sarim faction? This paper explores the politico-religious landscape of early modern Korea through the key features of Jungjong coup (Royal Coup of 1506), Jo Gwangjo (1482-1520) and 'the Literati Purge of 1519', and argues the critical insight that the Daoist rituals and sacred sites (altars for the sky, stars, and gods) were traditionally maintained in the Popcho philosophy of the royal sovereignty even if the culture of Jongmyo (ancestral altars) and Sajik (altars of soil and grain) were legally implemented at the beginning of the Confucian Joseon. Keywords: Joseon History, Sarim faction, Literati Purge of 1519, Sogyokso, Korean Taoism
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DOBA, IZUM, KILJ, NUK, ODKLJ, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
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