Women and gender in China

This book is the second of a series of volumes that accompany the annual publication of Ming Qing Studies. The series publishes a volume for each issue, and this is a supplement to MQS 2019. Every volume consists of a focused essay, or collects a few essays on the same topic. Mini-monographs, research reports, and occasional papers of length comprised between 20,000 and 60,000 words are also considered for publication. The present issue deals with martyrdom in late imperial and early republican China with a focus on Naqshbandi-Jahriyya Sufism.

“For each man kills the thing he loves
By each let this be heard
Some do it with a bitter look
Some with a flattering word…”

The words of Oscar Wilde come to mind as one reads this story. They are fitting in many ways, not only because they are the words of a man who loved boys, or because the world destroyed him for that love, much as it keeps destroying men and boys in the East as well as in the West. They are fitting because they allude to the way we internalize the hate that flits through the world, and how we let it corrode what is most precious within us.

The story that follows can be read as a contemplation upon betrayal. It suggests (perhaps inadvertently) that the man who betrays another has, first of all, betrayed himself. It is also a contemplation upon how societal conventions can contaminate the most intimate recesses of our soul. It is a study of how we are damaged, or polluted, by the world we live in. At the same time the story bears a message of hope, of individual redemption, one that, fittingly, springs from the heart of youth.

Article 19 of the Child’s Rights Convention requires that State parties take “ail appropriate legislative, administrative, social, and educational measures to protect the child from all  forms of physical
or mental violence, injury or abuse, neglect or négligent treatment, maltreatment or exploitation including sexual abuse, while in the care of parent(s), legal guardian(s) or any other person who has
the care of the child”.
Specifically, the Committee on the Rights of
the Child advocates that since children are also human and right holders just like adults’ corporal punishment and other forms must be abolished.
This article discusses cultural diversity in relation to child upbringing and child discipline. The paper examines the position of the  Child's Rights Convention on child discipline, corporal punishment and upbringing in the light of multiple and diverse cultures with different notions and ideas about child discipline and upbringing.
The paper argues that the rights and duties of parents and legal guardian in child upbringing in some cultures appears to be inconsistent and contradictory on the issue of corporal punishment, child discipline and upbringing under the Child’s Rights Convention.
The paper asks the question whether it is possible to have a 'Universal Child '

There are five versions of the Chinese translations of this discourse, and this sūtra is the earliest Chinese-translated text amongst them. Currently only three versions of these Chinese translations are extant, including this first version. This English translation is based on the first version, translated by Venerable Dharmakṣema around 420 C.E.

This study is a survey and analysis of accounts preserved in premodern Chinese Buddhist hagiographic collectanea of nuns primarily identified as Pure Land. Dating from the seventh to the nineteenth centuries, these accounts, while relatively scanty and often sparse in detail, provide important glimpses into the place of monastic women in a tradition known more for its emphasis on female domestic piety.

This review article discusses two newly-released publications on communist women activists: Kristen Ghodsee's "Red Valkyries: Feminist Lessons from Five Revolutionary Women" and "The Palgrave Handbook of Communist Women Activists around the World," edited by Francisca de Haan. It focuses on questions of narrative and the persuasive function of the reviewed works, asking how and for whom one should write about communist women today. It brings to light methodological challenges, as well as those related to access to sources on communist women. It also refl ects on the place that publications which tell stories of communist women who challenged gender, class, and racial inequalities in the past occupy in the perception of contemporary readers, so often confronted in these times with experiences of inequality and violence.

From the story: "I kept quiet. I was thinking that I was attracted to men and that was not allowed, because my father just said that, and it occurred to me that my father did not know that I was already in it. The only problem was I knew nothing but I was feeling already. My father looked at me confused and said, “My boy, attraction is not a bad thing unless we practice it, as we were taught by God.” Deep down I was thinking, why has Allah taught me one thing, and made me feel something else? I nodded quietly, disagreement on the inside and agreement on the outer side."

La emperatriz Wu Zetian es un personaje único en la historia de China, no solo por sus dotes políticas, sino también artísticas. Entre las composiciones literarias hechas por la emperatriz Wu destaca especialmente la llamada ‘Estela del Príncipe inmortal’. Dadas todas las peculiaridades de esta estela, nos centraremos en la transmisión del texto gracias al uso de los calcos, empleados como un modo de transmisión fidedigna del texto, que han permitido su difusión de forma íntegra y su incorporación en las grandes antologías literarias de la dinastía Tang.

Empress Wu Zetian is an extraordinary figure in Chinese history, renowned not only for her political prowess but also for her artistic abilities. One of her most notable literary works is the ‘Stele of the Immortal Prince’. Due to its unique characteristics, we will concentrate on the transmission of the text through the use of rubbings, which served as a reliable method to disseminate the content. These rubbings have facilitated the complete circulation of the text and its inclusion in major literary anthologies of the Tang Dynasty.

The purpose of this qualitative phenomenological study is to describe the glass ceiling is perceived by women in the role of mid-to-senior level academics and administrators in higher education in a Chinese university. This study also sought to understand the characteristics of women in mid-to-senior level positions, as well as the tools and resources necessary for women to obtain such a position in higher education. Drawing on in-depth interviews with eight women in mid-to-senior level academic and administrative positions in one university and informed by constructivist views, the essence of their lived experience helped to inform a broader discourse of women and the glass ceiling. The ?ndings highlight how women’s career progression is shaped by cultural norms and conventions.

The purpose of this qualitative phenomenological study is to describe the glass ceiling is perceived by women in the role of mid-to-senior level academics and administrators in higher education in a Chinese university. This study also sought to understand the characteristics of women in mid-to-senior level positions, as well as the tools and resources necessary for women to obtain such a position in higher education. Drawing on in-depth interviews with eight women in mid-to-senior level academic and administrative positions in one university and informed by constructivist views, the essence of their lived experience helped to inform a broader discourse of women and the glass ceiling. The findings highlight how women's career progression is shaped by cultural norms and conventions.

This portfolio presents a nuanced exploration of the emotional and linguistic dimensions of the loss of indigenous languages in Patagonia through a series of transcreated poems and narratives. Drawing on the poignant experiences of the Yagán people, the work reflects a deep engagement with the cultural and linguistic erosion faced by indigenous communities. The poems juxtapose the haunting beauty of Patagonia’s landscapes with the profound sense of loss experienced by speakers of Yagán and other indigenous languages. Through evocative imagery and personal testimonies, the portfolio captures the emotional weight of language loss and the intimate connection between language, identity, and cultural heritage. By transcreating these experiences into poetic forms, the portfolio not only preserves the essence of indigenous voices but also highlights the urgent need for linguistic and cultural preservation. This work contributes to the broader discourse on the impact of colonialism and modernity on indigenous languages, offering a compelling narrative that bridges emotional depth with linguistic insight.

From its emergence in the post-Mao era of Reform and Opening (gaige kaifang) the performing body in Chinese performance art (xingwei yishu) was most often assumed to be male. The representation of performance practices in exhibitions, festivals – and in the art historical literature – has too often been dominated by male artists. This article turns the gaze onto three women artists, examining their work through lenses of gender, feminism and “Chineseness”: Performance artists Xiao Lu (肖鲁b.1962), Li Xinmo (李心沫 b.1976),  and Xie Rong (谢蓉 b.1983) explore aspects of embodied lived experience in often-encoded ways. Li Xinmo explores experiences of gendered violence through theatrical, immersive performances that have often used ink or pigmented fluids as metaphors for blood and trauma – and through a series of paintings made with actual menstrual blood. In The Death of the Xinkai River (2007) she first explicitly links an embodied feminism with  her distress at the destruction of the natural environment. Xiao Lu’s post-menopausal performances move beyond her previously more literal explorations of gender. Works such as Ren (2016) and Suspension (2017) employ ink and water in poetic reference to calligraphy (shufa) and ink-wash painting (shuimo hua). Inserting herself into the visual language of literati scholar painters, an artistic lineage from which she would have been excluded by virtue of her gender, Xiao’s liquid materiality becomes a feminist embodiment. Xie Rong (also known until recently by her English name, Echo Morgan) ‘writes’ ink painting using her hair as her brush in I Am a Brush (2011), Painting Until it Becomes Marble (2019) and Anatomy of Posidonia (2022). She paints her naked body with images of bird and flower painting and blue-and-white porcelain motifs to perform lamentations of grief, loss and longing in works such as Be The Inside of the Vase (2012) and Anatomy of Posidonia (2022). Framed by Anne Anlin Cheng’s concept of ‘Ornamentalism’, Ella Shohat’s notion of a non-Western ‘subterranean’ feminism, and early twentieth century anarcho-feminist He-Yin Zhen’s gendering category of ‘nannü’, the artists’ embodied practices are understood as creating nannü spaces that reveal female subjectivities and reposition them within the discourses of Chinese performance practice. Emerging from encounters with the artists, in studio visits and (during the pandemic years) online conversations, analysis of their counter-patriarchal work reveals not merely the ghostly presences and absences of women in narratives of performance art in China that have tended to marginalise them, but also the significance of their contributions.

As China entered the twentieth century, economic and political stagnation provided an opening for military and economic domination by Japan, the United States and the European colonial powers, which eventually led to the fall of the Qing dynasty in 1911, and the end Chinese Imperial system. In this paper, we examine how Chinese gender roles evolved, following the move away from Confucian education and values in the late Qing, early Republican period, to the May 4 th era (1915-1925), and the effect that these changes had on a women's ability to obtain an education and carve out an independent life in Chinese society. While women of this era helped define a new female gender role and demonstrated their capability of assuming careers outside of the home, progress was stalled by gender separation, and the infighting of two rival political parties willing to subvert women's issues to their larger political agenda.

I introduce a Buddhist god named Jiedi, believed to be a personification of the renowned gate mantra in the Heart Sūtra. I argue for a complex genesis story where the transference of the nāga-taming function and aquatic setting from the rainmaking spell in the Great Cloud Sūtra to the Heart Sūtra Mantra, coupled with its exegetical tradition emphasizing the soteriological metaphor of crossing, created an independent cult of the Jiedi Mantra. In battling chthonic snake spirits demanding virgin sacrifice in Sichuan, a regional variation of a cosmopolitan alchemical theme, the mantra was personified into a god associated with water and warfare. The exorcistic function of the mantra was the motor behind its apotheosis in Middle‑period China. While he was elevated from a mere spirit to a vidyārāja (“wisdom king”) in tantric Buddhism, his cult was also disseminated in the Song, witnessing him provide broad deliverance in diverse areas such as industry, agriculture, infrastructure, military, and civil service. In late imperial China, he further imprinted himself on sacred geography, became a special class of warrior god, made inroads into Daoism and local religion, and proliferated in vernacular fiction and drama. An exotic Indian god was born on Chinese soil.

La castidad femenina se erige en la tradición china como una de las virtudes que más se valoraban en una mujer durante la época imperial. Tan arraigada estaba esta noción en la sociedad que vemos cómo aún pervive en las primeras décadas del siglo XX, a pesar de haberse fundado la República China. En este artículo pretendemos abordar la castidad desde una doble perspectiva: tanto como un aspecto moral relacionado con la sexualidad, como su recurrencia como metáfora de la estabilidad política y nacional. Para ello, haremos una revisión histórica del concepto, para después aterrizar en el relato de la escritora Ding Ling, Cuando estuve en la aldea Xia, que nos permitirá demostrar tanto la supervivencia de las ideas tradicionales, como su dimensión política. También relacionaremos este relato con otras producciones culturales contemporáneas a su publicación que nos devuelven la misma mirada sobre esta realidad.

Sharp Power is a concept proposed by International Forum for Democratic Studies in. It refers to a regime s ability to influence perceptions of audiences in a target country in order to change their minds and behavior, undermine the political system and thus shape favorable consensus, by manipulative use of information. Sharp power is conceived to expose influence-expansion behavior from authoritarian states, such as China. Taking China as a typical sample, this article explores features of sharp power according to its definition, and then specifies China s behaviors under the context of sharp power. The article finds that the concept of sharp power has its fatal deficiencies in four aspects: () its unclear boundary with soft power and hard power; () its unnecessity due to overlap characteristics with the existing concept of smart power ; () its ideology-led essence disguised in academic terminology; and () its ineffective countermeasure to deal with the real threat. The article also provides two alternative approaches to explain the so-called sharp power of China: () strategic narratives, and () norm diffusion. The former suggests that China s influence-expansion behaviors are the state s projection of strategic narratives to gain international supports; while the latter suggests that China is spreading its norms which rooted in its traditional culture to shape a China-led new world order as a rising normative power. Therefore, China s sharp power is, essentially, the unsuccessful strategic narratives and norm diffusions which are unacceptable by Western audiences or even unconvincing in its domestic contexts. As a rising great power, China is not only challenging current world order with its fast-growing economic strength, widespread overseas investment, burgeoning military force, and progressing technology, but is also ardently expanding its foreign influence in international arena, which

2.2 Introduction 2.3 Patients and methods 2.4 Results 2.5 Discussion Chapter 3 Chemotherapy plays a major role in the inhibition of catch-up growth during maintenance therapy for childhood acute lymphoblastic leukemia Pediatrics 1995; 96:693-695 3.1 Abstract 3.2 Introduction 3.3 Patients and methods 45 3.4 Results 3.5 Discussion Chapter 4 Catch-up growth in acute lymphoblastic leukaemia; influence of treatment modalities on timing. Submitted 4.1 Abstract 52 4.2 Introduction 52 4.3 Patients and methods 53 4.4 Results 56 4.5 Discussion 59 Chapter 5 Intensity of catch-up growth during and after treatment for acute lymphoblastic leukaemia Submitted 5.1 Abstract 5.2 Introduction 5.3 Patients and methods 5.4 Results 5.5 Discussion Chapter 6 Shortened and diminished pubertal growth in boys and girls treated for acute lymphoblastic leukaemia

C-1-q Permanence de l'appropriation initiale sans scrupules Chères lectrices et lecteurs Cet article fait partie d'un « carnet de recherche » dont le titre est : L'économie au prisme des moyens de production Pour aller directement au menu d'accès à l'article, cliquez sur Permanence de l'appropriation initiale sans scrupules Résumé L' appropriation initiale sans scrupules a été, par exemple, celle des terres communales par les lords anglais au détriment des communautés paysannes, non sujets de droit, lors du mouvement des enclosures 1. Cet article montre la permanence de l'appropriation initiale sans scrupules caractérisant l'économique capitaliste, ex : bien communs naturels au détriment de la nature, non sujet de droit, et moyens de production au détriment du collectif de salariés, non sujet de droit. Nous montrons dans divers autres articles (ex : article Qui paye et qui s'approprie les moyens de production) que cette modalité d'appropriation entraîne l'exclusivité d'appropriation des moyens de production par les actionnaires, exclusivité qui permet l'exploitation sans retenue de la grande majorité de ceux qui n'ont que leur force de travail à proposer par une minorité. Pour conclure, cet article montre que l'analyse historique de Marx à propos de « l'accumulation primitive » est incomplète, car elle considère la modalité d'appropriation des lords comme exceptionnelle. Nous considérons cette « accumulation primitive » comme un cas particulier de l'appropriation initiale sans scrupules.

Cette typologie des mythes de l'histoire des femmes est suggérée par Élise Boulding, The Underside of History : a View of Women Through Time, Boulder Colorado, Westview Press, 1976. En guise d'exemples de la première perspective, voir Chantal Kirsch,-« Les différenciations biologiques et sociales des sexes », la Revue canadienne de sociologie et d'anthropologie, 13,4,1976, « Forces productives, rapports de production et origine des inégalités entre hommes et femmes »,

Purpose The main purpose of this research work is to identify various responses taken by India and China regarding the concept of Ecofeminism and Climate Change.   Methodology A secondary data collection method with thematic data analysis has been developed based on the key aspects of research findings to make the data more concise and easier to understand.   Findings As per the results, China has generated more focus on carbon emission measures, as it has been declared as the world’s top emitter of GHG. The country generates more than ⅓rd of the world’s total annual GHG emissions, due to a 10% average economic rise per year. In India, heat waves and heavy rainfall can increase by 50%-240% due to huge GHD emissions by 2025. China and India have focused on migration strategy and transformation of the residential building from 3.5 stars to 5.56 stars for mitigating climate change issues. In India, many rural communities involve women in protecting nature as well. However, patriotism s...

This article examines Chinese-Islamic cultural encounters in the aspect of gender, investigating the issue of widows using Muslims in late imperial China as a case study. Mainly drawing upon historical sources produced by Chinese Muslims themselves, including inscriptions on steles in mosques, genealogies of Chinese Muslim lineages, as well as books written by Chinese Muslims in the late imperial period, this research probes into how Chinese Muslim men and women navigated between disparate Confucian and Islamic gender discourses in both their scholarly discussion and everyday practice. This research notes that from the mid-17th century to the late-19th century, Chinese Muslims displayed transforming attitudes of disapproval, silence, appropriation, and incorporation of Confucian notions of widows' chastity, despite the Qur'anic discouragement of celibacy. This process did not indicate a decline of Islam amongst these Muslims. On the one hand, they were able to Islamize Confucian concepts and create a unique "Chinese Islamic" gender discourse. On the other hand, the cult of chastity was empowering to Chinese Muslim women, allowing them to expand their social space and be engaged in various communal and public activities of Islam. Women thus began to play a more public role in transmitting Chinese Islamic values and knowledge.

This course will explore ways that genders are produced, lived, and mobilized in parts of Asia. Together, we aim to understand genders in their diversity and in attempts to "fix" or locate them in various bodies and places. We will attempt also to see how gender is made knowable in terms of sexuality, medicine, nation, class, ethnicity, religion, and other discourses. Possible themes include: gendered aspects of industrial labour in Asia, gendered qualities of colonialism, and gendered dimensions of autonomy.

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At the end of the 1970s discrimination against women as political participants continues, but it is being challenged and, in some countries, steadily eroded. There are only eight countries in the world today in which national law excludes women from political processes that are open to men. While in most countries that have elections, women lag behind men in exercising the franchise; the tendency is for the difference in menb and women's voting rates to narrow over time in stable electoral systems. HOWever, there is an enormous disparity between women's attainment of formal political equality and their real exercise of political power. The numbers of women in public office remains low in most countries; in very few do women fill even 10% of such positions. Yet there are scattered signs of improvement, with slowly rising numbers of women in elective and appointive offices. The real centers of political power are still overwhelmingly dominated by men, but the fact that women in most countries can enter the political contest on a routine basis is a sign that exclusion based on sex roles is diminishing.

While less common than narratives about their male counterparts, accounts of female avengers are scattered throughout Chinese literature and historiography. Nevertheless, despite being included in a variety of genres and modes of writing, the extant corpus of Tang and pre-Tang female avengers appear to share remarkably similar tropes, tensions, and outcomes. In this article, I will explore how three tensions are apparent across Tang and pre-Tang female avenger accounts through the case study of narratives about Xie Xiao’e 謝小娥, a woman who seeks revenge after her father and husband are killed by bandits. Supernatural elements, cross-dressing, and judicial proceedings all seek to reduce the power and autonomy of the heroine, presenting us with a fascinating and rich example of the limits of revenge. It has been previously assumed that this is the sole example of a female avenger account preserved in two modes of writing, but this is not the case. A detailed comparison of the versions relating to Xie Xiao’e will act as a springboard to recategorize the corpus of female avenger accounts and in turn more amply reveal the variety of methods used to curtail, control, and Confucianize these women.

The fundamental human condition of unknowingness and uncertainty has produced a variety of ways of thought modelling and reasoning throughout history and cultures. How East Asian cultures between the first to twentieth century CE approached such issues was the theme of a collaborative project between the Max Planck Institute for

The Xian yu jing 賢愚經, or the Sūtra of the Wise and the Foolish, compiled by Hui-jiao 慧 覺 and others, based upon stories heard in the country of Gao-chang 高 昌 (Turpan, or traditionally called Turfan), 5th century (T202, 4.352b19-353b16). (3) The Fo-shuo pu-sa ben-xing jing 佛説菩薩本行經, 4th-5th century CE, translator unknown (T155, 3.119a28-29). (4) The Pu-sa ben-sheng man lun 菩薩本生鬘論; late 10th century to the early 11th century CE (T160, 3.332b23-333b9). Except for a slight difference of the introductory narration, the content is apparently adopted from the Suvarṅ a(pra)bhāsasūtra. (5) The Fo-shuo yao-xing she-shen jing 佛說要行捨身經, Tang dynasty, translator unknown; probably a compilation made in China (T2895, 85.1415b6-7). Group 2: Versions in which Bodhisattva was a Brahman Ascetic (1) Āryaśūraʼs Jātakamālā or the Bodhisattvāvadānamālā, 4th-6th century CE (Ed. H. Kern, 1-6). (2) The Divyāvadāna (Ed. P. L. Vaidya, 310, 29-312, 20). (3) The Liudu ji jing 六度集經, translated by Kan Seng-hui 康僧会， ?-280 CE (T152, 3.2b8-26). (4) Kṡ emendraʼs Bodhisattvāvadānamālā No. 51, Rukmavatyavadāna (Ed. Vaidya, II 316-319). 2 2. The Fo-shuo pu-sa tou-shen (yi) e-hu qi-ta yin-yuan jing 佛説菩薩投 身(飴)餓虎起塔因縁經 Among the versions listed above, the versions in the Suvarṅ abhāsasūtra A Unique Vyāghrī-jātaka Version from Gandhāra (Matsumura) 50

The underrepresentation of women in senior positions continues to be a major challenge in higher education and most other industries. In Australia, the career trajectory for academic women stalls at a lower level than that of their male counterparts. Concern about this situation in one Australian university led to the design and delivery of a career progression program to support women's advancement from senior lecturer to associate professor. This study details the main features of the program, designed to facilitate women's transition from being leading academics to academic leaders through a focus on leadership and career progression. We report the participants' perceptions of its value based on survey data. We conclude that leadership development is difficult work and requires a supportive environment where risk-taking is encouraged, where frank and fearless feedback is provided, and where the individual is required to examine assumptions and biases and to assume a leadership identity.

This paper examines the relationships between transformational leadership, market orientation and corporate culture in customer retention in quasi-government organizations. The purpose of this research is to identify and examine this synergistic fit that was not researched as a combination in previous literature. In recent years, small business owners have realized the importance of strategic leadership in achieving both shareholders and stakeholders interest. A comparison of quasi-government organizations reveals that, in the U.S. Virgin Islands, market orientation leads to higher customer retention, knowledge competence, enhanced market-based innovations and higher profit margins. A hybrid of the three organizational phenomenon is critical findings of this study. This paper will further examine the three pillows associated profitable organizations: leadership, market orientation, and corporate culture. The findings of this research will have significant implications for strategic ...

‘Ban Zhao e a Ética Feminina na China Antiga’ é a primeira tradução completa do texto ‘Nujie’ [Lições para Mulheres] de Ban Zhao, a primeira filósofa chinesa da dinastia Han, cuja obra marcaria os estudos sobre gênero e sexualidade na China por milênios.

Nursing care has a very intense emotional component. Nursing students, in addition to dealing with the frailties inherent in their life processes and personality development, are still subject to an emotionally and socially demanding academic experience. This negatively charged emotionality hinders the teaching-learning process and the academic course. The emotional management depends on perception and individual resources, and it may be necessary for this regulation support and guidance provided by a mentor. The mentoring programs developed in the Institutions of Higher Education contribute to the healthy integration of the student and, consequently, to their socialization and academic success. Mentors provide guidance to students and extrinsic emotional regulation, through support and discussion, and are a resource in managing emotions, contributing to the development of emotional competence in nursing students. This quantiquantitative approach research project aims to contribute ...

The primary focus of this article is the gendering of Buddhist karmic culpability presented in the extra-canonical Buddhist essay, “Quan funü jiesha wen” (On exhorting women to refrain from killing). This mid-1650 work written by the Ming loyalist Chai Shaobing (1616-70) was subsequently reprinted in the Republican era Buddhist periodical press. “Quan funü jiesha wen” offers an extraordinary entry into a Buddhist moral universe in which women who kill animals are subject to various levels of karmic retribution. The bodily intimacy of such retributions is experienced in the form of complicated pregnancies, difficult childbirths, and a myriad of diseases unique to the female reproductive body. The first half of this study provides a full translation and detailed analysis of the Buddhist tropes and exemplary stories Chai employs as he sought to change women’s culinary choices. The second half of this study shifts attention to the essay’s historical context, first through a consideratio...

Periorificial granulomatous dermatitis is a rare entity that was first reported in black children. Because of this, it was called facial afro-caribbean childhood eruption. However, in later publications it was found that this disease can occur in people of all races. Chronic use of topical steroids is the major exacerbating factor and the suspension of these is the cornerstone of treatment. We report the case of a 14 year-old boy with 8 months of well-defined erythematous papules located on his lower eyelids and nasolabial folds with surrounding erythema and desquamation. He was treated with deflazacort, medrol, high potency topical steroids, dapsone, and oral isotretinoin, with little improvement. Skin biopsy reported noncaseating granulomas composed of epithelioid macrophages and lymphocytic inflammatory infiltrate. The diagnosis of periorificial granulomatous dermatitis was made based on clinical history, physical examination and histology. Management was initiated with oral mino...

Inscribing Death investigates how and why medieval Chinese regarded death as an opportunity to fashion and convey desired social identities and memories through burial and life writing during the Tang dynasty (618–907) and the medieval period (200–1000) more broadly. It discusses the burial, mourning, and commemorative practices that were new or controversial and had become the norm during this period, such as the joint-burial of extended family members, disjoint burial of spouses, relocation and reburial of remains, posthumous marriage and divorce, burial divinations, and soul-summoning burial. It sheds light on various selective adaptations, representations, and interpretations of these acts of remembrance in a multicultural and multireligious society by drawing from a vast array of sources, including hundreds of newly excavated entombed epitaph inscriptions (muzhiming). It also identifies different modes of construction and representation of the self in life and death and illuminates the complex negotiations among various parties—the dying, the family, and the state—for control over the arrangement, presentation, and meaning of specific burials, thereby asserting desired individual and collective identities and memories. By highlighting the growing emphasis on remembrance as an expression of filial piety and the grave as a focal point of ancestral sacrifices, the book deepens our understanding of ancestor worship and its changing modus operandi and continuous influence on the shaping the most intimate human relationships, thus challenging the notion that ancestor worship was an extension of families rather than individuals in medieval China.

Ban Zhao, também conhecida pelo nome de cortesia Huiban 惠班 ou pelo nome matrimonial Cao Dagu 曹大家 (曹大姑) foi uma escritora, historiadora e poetisa, e destacou-se como uma importante pensadora da dinastia Han 漢 (203 AEC– 221 EC).[1] As informações biográficas que dispomos sobre essa autora são sucintas, e basicamente estão presentes no Capítulo 82 列女傳 (Lienu Zhuan) do Hou Hanshu 後漢書 de Fan Ye 范曄 (séc. 5 ec). Ban Zhao nasceu em uma família de intelectuais: era sobrinha-neta de Ban Jieyu 班婕妤 (48-2 aec), conselheira imperial, reputada como grande erudita e poeta; seu pai Ban Biao 班彪 (3-54 ec) foi um importante funcionário da corte e letrado respeitado; o irmão mais velho Ban Gu 班固 (32-92ec) era historiador da corte e organizador da História de Han (Qian Hanshu 前漢書), enquanto o outro irmão, Ban Chao 班超 (32-102 ec) serviu a corte como um importante general, que liderou a reconquista das regiões ocidentais do império e assegurou a soberania chinesa sobre a Rota da Seda até a Ásia central [....]

Cultures may display paradoxical natures when studied closely. For example, Americans are individualistic, yet are most generous with charity giving or volunteering for community events. This illustrates the challenges associated with stereotyping groups and cultures. Cultures are sometimes treated as homogenous with attendant generalisation. In the educational context, generalisations consequently influence attitudes held towards groups of learners. People from particular cultural backgrounds are often treated as a homogenous group with its attendant stereotypes irrespective of their individual contexts; an example is individuals from a Chinese cultural background who live in the West relative to those living in China.The present study used a questionnaire to measure an important value in Confucian culture (Chinese background) - Filial Piety - and how it relates to affective variables suggested to be important to academic achievement: self-efficacy and motivation. A sample of 9-11 ...

Como parte de la presentación de los artículos científicos que se difunden en este número, iniciamos con la discusión que en la actualidad existe en el campo de la historia, de antemano, sin considerarla aislada de las distintas disciplinas de las ciencias sociales y las humanidades. En el sigo XXI las barreras disciplinarias tienden a diluirse, lo que permite -en el caso de la historia- pensar en la interdisciplinariedad en los abordajes de los objetos de estudio, con el fin de profundizar en ellos con miradas trascendentales (Mora, 2003) y así superar el encave de los acontecimientos históricos desde las empíreas y dar paso a las interpretaciones con sentido, en beneficio de la construcción de la sociedad a la que aspiramos vivir.

Leadership integrity and diversity are significant factors in the relationship between leader and employee in the workplace. For employees to follow their leaders, they want someone that they can trust. They will not follow those whom they do not trust or who will not or cannot disclose a clear set of values, ethics and standards. This research examined 941 responses from workers in the United States who completed the Perceived Leader Integrity Scale (PLIS) developed by Craig and Gustafson (1998) and the Workplace Diversity Survey by De Meuse and Hostager (1996), along with demographic questions. This research also examined the relationship of perceived leadership integrity and workplace diversity.

This essay revisits physically and metaphysically the houses of my childhood, in an attempt to discover and recover a sense of self from the architecture of my past. from suburban houses in the eastern and South Western suburbs of Sydney, to the gothic turrets of Dalwood Children's home on the northern Beaches (which, in the 1930s and 1940s was advertised as 'The house on happiness hill') and to a foster home now found to have a Child Safety house sign on the front veranda, the discrepancies of time and memory are conjured up in narrative, and hand-drawn image and photography. Born in Sydney in 1940, i was abandoned at three years of age into a Children's home and am now known as a "forgotten australian". The houSeS ThaT CrieD one golden day in a late winter, i picked up my aunt in the car, bought two red "poppa Mia" roses, and drove south to see my father. i wrapped my arms around the potted roses, and looked at his newly erected headstone. engraved in gold on the dark green slab of polished granite, in Times new roman, were my two siblings' names. Mine stood out in its absence. The roses slipped from my hands. My aunt, my father's sister, put her arms around me. You're my niece, but … there was something-about your mother. She searched her memory. I've forgotten a lot. i drove her home to the Central Coast and drank tea while she looked in the family fruit box and wrote on perfumed notepaper. She handed me the folded paper. Here you go. Names and places from your father's side. That's all I've got. During holidays, i travelled from Bathurst to Wellington, to guyra,

Dermatologists should be aware that noninfectious granulomatous dermatosis of the face can be caused by granulomatous periorificial dermatitis, granulomatous rosacea, lupus miliaris disseminatus faciei, and papular sarcoidosis. • These conditions lie on a spectrum, suggested by their historical description and clinical and histological features. • Because their clinical courses can vary considerably from patient to patient, a thorough effort should be made to differentiate these conditions.

The underrepresentation of women in senior positions continues to be a major challenge in higher education and most other industries. In Australia, the career trajectory for academic women stalls at a lower level than that of their male counterparts. Concern about this situation in one Australian university led to the design and delivery of a career progression program to support women's advancement from senior lecturer to associate professor. This study details the main features of the program, designed to facilitate women's transition from being leading academics to academic leaders through a focus on leadership and career progression. We report the participants' perceptions of its value based on survey data. We conclude that leadership development is difficult work and requires a supportive environment where risk-taking is encouraged, where frank and fearless feedback is provided, and where the individual is required to examine assumptions and biases and to assume a leadership identity.

Desde hace algunos años varios proyectos han puesto de manifiesto cómo la aparición de las mujeres en los libros de texto es notablemente inferior a la de los hombres. En el caso de arte, cuando hablamos de creadoras, y no solo de musas, la aparición es aún menor. En el Real Decreto 1105/2014, de 26 de diciembre, por el que se establece el currículo básico de la Educación Secundaria Obligatoria y del Bachillerato para las materias relativas a Historia del arte de 2º de Bachillerato el papel de las creadoras es prácticamente nulo. Las artistas aparecen de manera excepcional, ni la ley educativa actual ni los libros de texto, les han dado el reconocimiento que deberían. A esto hay que sumar el negativo impacto educativo que estamos trasmitiendo a las generaciones con esta orientación de contenidos. Nos proponemos indagar en la situación de las mujeres creadoras plásticas en la legislación y los libros de texto en estas dos materias, y hacer una propuesta de mejora para su inclusión co...

Leadership integrity and diversity are significant factors in the relationship between leader and employee in the workplace. For employees to follow their leaders, they want someone that they can trust. They will not follow those whom they do not trust or who will not or cannot disclose a clear set of values, ethics and standards. This research examined 941 responses from workers in the United States who completed the Perceived Leader Integrity Scale (PLIS) developed by Craig and Gustafson (1998) and the Workplace Diversity Survey by De Meuse and Hostager (1996), along with demographic questions. This research also examined the relationship of perceived leadership integrity and workplace diversity.