7,876 research outputs found
Zao nian hui yi
No full textSelected paragraphs from 早年回憶 by 趙元任.1. Date of birth, 看月食, interest in astonomy.[趙元任].Live recording.Electronic reproduction from Rulan Chao Pian Audio Cassette Collection.Spoken in Chinese.[Zhao Yuanren].Selected paragraphs from Zao nian hui yi by Zhao Yuanren.Detailed contents in vernacular field only
Hui Saplek thalesap Rongbunye haeng Sayam
No full textThe author describes Hui Saplek, a natural reservoir in Thailand. During the Ayutthaya period, King Narai hired two foreigners, a French and Italian to build the network of water supply in his palace known as Narai Palace. This palace was located in Lopburi province. The water used in the palace was drawn from Hui Saplek located approximately 8-10 kilometers from the palace
sj-docx-1-psp-10.1177_01461672221102015 – Supplemental material for When Objective Ambivalence Predicts Subjective Ambivalence: An Affect–Cognition Matching Perspective
No full textSupplemental material, sj-docx-1-psp-10.1177_01461672221102015 for When Objective Ambivalence Predicts Subjective Ambivalence: An Affect–Cognition Matching Perspective by Wei Jie Reiner Ng, Ya Hui Michelle See and Laura E. Wallace in Personality and Social Psychology Bulletin</p
MPTL reconstruction
No full textLanguage:Chinese.HardCover. Pub Date: 2014-7-1 Pages: 266 Publisher: People's Medical Publishing House Feng Hua. Zhang Hui editor of this patellofemoral instability (with CD-ROM clinical assessment and treatment) (fine) systematically expounded the patellar hip joint instability clinical diagnosis and treatment. especially for patellofemoral instability diverse bony risk factors. a fundamental correction of the mechanical environment. risk factors for various types of bone individualized identification. assessment and targeted correction. The author tries to modern diagnostic and treatment concepts presented to the reader. This book is available in sports injuries and arthroscopic surgery professional orthopedic surgeons. orthopedic resident physicians and specialist training system to learn
Xi'an'daki Hui Müslüman kimliği
No full textÇin’de İslam’a inanan on etnik grup vardır, bu gruplardan bir tanesinin adı Hui’dir. Bugün, Hui halkı neredeyse tüm Çin şehirlerinde bulunur, fakat çoğu Xi’an şehri dahil olmak üzere Çin’in kuzeybatı bölgelerinde yaşamaktadır.Bin yıldan fazla bir süre önce, bazı Araplar, Persler ve Orta Asya’daki Müslümanlar, iş ve eğitim nedeniyle Kara İpek Yolu ve Deniz İpek Yolu ile Çin’e gelmişler ve Çin’de yaşamaya başlamışlardır. Bu batıdan gelen Müslümanlar, bazı Çinli kadınlarla evlenmişler ve nesiller boyu Çin’de yerleşmişlerdir. Zamanla, onlar ve çocukları Çin kültürünü öğrenmeye çalışmışlar ve böylece onların “Çinlileşme” süreci de başlamıştır. Çin’deki Yuan (元) Hanedanlığı (MS 13. yüzyıl) döneminde, “Hui ataları” Çin hükümeti tarafından hanehalkı kayıt defterine kaydedilmiş ve Çin vatandaşı oldukları kabul edilmiştir. O zamandan itibaren, Hui ataları resmi olarak Çin vatandaşlığının bir parçası haline gelmiştir. Hui ataları, Çince ve geleneksel Çin Konfüçyüs kültürünü öğrenirken İslami inançlarından vazgeçmediler. Onun yerine, Hui halkının ataları, eğitim yoluyla İslami inançları ve kültürleri miras olarak aktarmaya çalıştılar.Çin’deki Ming (明) Hanedanlığı (M.S. 14. yüzyıl) döneminde, Hui grubu, kendi özel kültürüyle bağımsız bir ulus oldu. Hui’lerin Müslüman ve Çinli vatandaş olarak ikili kimlikleri, Hui kültürünün ikili özelliklerini belirler. Hui kültürü, İslam ve Çin kültürünün kaynaşmasının sonucudur. Başka bir deyişle, Hui kültürü hem İslam kültürünün içeriğine hem de Çin kültürünün içeriğine sahiptir.Peki, binlerce yıldır, Çin topraklarında hayatta kalan Hui halkı her zaman benzersiz kültürlerini ve kimliklerini nasıl koruyabilir? Bu tez, Hui halkının tarihinin, ekonomisinin, eğitiminin ve kültürünün dört ana yönünü tanıtıp, aynı zamanda “On Faktör”ün Hui grubu ve Hui kimliği oluşturulmasındaki rolü üzerine derin bir analiz yaparak, Çin’deki Hui Müslümanlarının kimliğini ve bu özel kimliği koruyabilmelerinin nedenlerini açıklamaya çalışmıştır.Giriş bölümü, bu tezin yazılması için teorik temeli oluşturan araştırma konusunu, amacını, yöntemlerini ve bu tezle ilgili teorik çerçeveyi ve kavramları tanıtmıştır. Etnik kimlik teorisine ek olarak bu tezin yazarı şunları önermektedir: etnik oluşum, ulusal kimlik inşası ve ulusal kimliğin korunması sürecinde savaş ve doğal afetler gibi dış ve nesnel faktörlere ek olarak, dini inançlar, kan ilişkileri, ulusal politikalar, ekonomi ve ticaret, eğitim stratejileri, dil ve yazı, halk kültürü, yerleşim yapısı ve etnik gruplar arası etkileşim çok önemli bir rol oynamıştır. Kısaltma: “Ulusal Kimliği Etkileyen On Faktör”.Ⅰ. Bölüm “Xi’an’daki Hui Müslümanların Tarihçesi”nde Hui’nin Çin’de oluşumu ve gelişiminin tarihçesi tanıtılmaktadır.Ⅱ. Bölüm “Xi’an’daki Hui Müslümanların Ekonomik Durumu”nda Çin’in farklı dönemlerinde Hui ekonomisinin gelişimi ve durumu tanıtılmaktadır.Ⅲ. Bölüm “Xi’an’daki Hui Müslümanların Eğitim Durumu”nda Çin tarihinde farklı dönemlerde Hui halkının eğitiminin farklı biçimleri ve içeriği ve bu eğitim formlarının ve içeriğinin Hui kültürünün oluşumu ve miras olarak aktarılması üzerindeki etkileri tanıtılmaktadır.Ⅳ. Bölüm “Xi’an’daki Hui Müslümanların Kültürel Gelenekleri”nde ahlâki özellikler, yaşam törenleri, bayramlar, gıda kültürleri, giysiler ve sanatlar olmak üzere altı açıdan Hui’lerin kültürel geleneklerinin içeriği ayrıntılı olarak tanıtılmaktadır.Ⅴ. Bölüm “Xi’an’daki Hui Müslüman Kimliğinin Kapsamlı Analizi”nde Hui halkının kimliğinin ikili özelliği, “On Faktör” arasındaki ilişkileri incelenip, Hui etnik grubunun oluşumunda, ulusal kimliğin inşasında ve kimliğin korunmasında “On Faktör” tarafından oynanan rol kapsamlı bir şekilde analiz edilmektedir.Bu tezin ana çerçevesi ve fikri bu şekildedir.Sonuç olarak tez yazarı, “On Faktör” perspektifinden “Çinli” ve “Müslüman” ikili kimliğini şekillendirmek ve korumak için Hui halkına yardım etmemiz gerektiğine inanmaktadır. Böylece Hui Müslümanlarının kimliğinin benzersizliği korunabilir. Çünkü Hui halkının bu özel kimliğinin oluşumu ve sürdürülmesi, Hui kültürünün korunması ve miras olarak aktarılması için çok önemlidir. Hui kültürü, Hui’nin bağımsız bir etnik grup olarak var olmasının temel nedenidir.There are ten ethnic groups in China that believe in Islam, one of them is Hui. Today, the people of Hui are located in almost all Chinese cities, but most of them live in the northwestern regions of China, including the city of Xi’an.More than a thousand years ago, for business and education reasons, some Arabs, Persians, and some Muslims in Central Asia through the Land Silk Road and Sea Silk Road, came to China and started living in China. These western Muslims married some Chinese women and settled in China for generations. Over time, they and their children tried to learn about Chinese culture; therefore, their “sinicization” process began.During the Yuan Dynasty (13th century AD) in China, the “Hui ancestors” were recorded into the household registration book by the Chinese government and considered to be Chinese citizens. Since then, Hui ancestors have officially become part of Chinese citizens. Hui ancestors did not give up their Islamic beliefs while learning Chinese and traditional Chinese Confucian culture. Instead, the ancestors of the Hui people tried to inherit Islamic beliefs and cultures through education.During the Ming Dynasty (14th century AD) in China, the Hui group became an independent nation with its own special culture. As a Muslim and a Chinese citizen, those dual identities of Hui people determine the dual characteristics of Hui culture. Hui culture is the result of the fusion of Islam and Chinese culture. In other words, Hui culture has both the content of Islamic culture and the content of Chinese culture.This thesis examines how the Hui people who have survived on the land of China always maintain their unique culture and identity for thousands of years. It introduced the four major aspects of the history, economy, education, and culture of the Hui people and also analyzed deeply the role of the “Ten Factors” in the formation of the Hui nationality and the identity of the Hui nationality, and tried to explain the identity of the Hui Muslims in China and the reasons why they can maintain this special identity.The introduction part introduced the research theme, methods and theoretical framework and concepts related to this thesis, which lays the theoretical foundation for the writing of this thesis. As a supplement to the theory of ethnic identity, the author proposes that in the process of ethnic formation, national identity construction, and the maintenance of national identity, in addition to external and objective factors such as war and natural disasters, religious beliefs, blood relations, national policies, economy and trade, education strategies, language and writing, folk culture, settlement structure and interaction between ethnic groups played a very important role. Short title: “Ten Major Factors Affecting National Identity”.The first part of the thesis “The History of Hui Muslims in Xi’an” introduced the history of the formation and development of the Hui people in China.The second part of the thesis “Economic Status of Hui Muslims in Xi’an” introduced the development and status of Hui economy in various periods.The third part of the thesis “Educational Status of Hui Muslims in Xi’an” introduced the different forms and contents of the education of the Hui people in different periods in Chinese history, and the influence of these Hui education forms and contents on the formation and inheritance of Hui culture.The fourth part of the thesis “Cultural Traditions of Hui Muslims in Xi’an” introduced the content of Hui culture traditions in detail from six aspects: moral characteristics, life ceremonies, festivals, food cultures, clothing and arts.In the fifth part of the thesis “Comprehensive Analysis of Hui Muslim Identity in Xi’an”, the author analyzes the dual characteristics of the Hui identity, analyzes the relationship between the “Ten Factors”, and comprehensively analyzes the role played by the “Ten Factors” in the formation of the Hui ethnic group, the construction of their national identity and the maintenance of their identity. These are the main frame and writing idea of this thesis.In the end, the author believes that we should help the Hui people to shape and maintain their dual identity of “Chinese” and “Muslim” from the perspective of “Ten Factors”, so as to maintain the uniqueness of the Hui identity. Because the formation and maintenance of the special identity of the Hui people is very important for the protection and inheritance of the Hui culture. The Hui culture is the fundamental reason why the Hui can exist as an independent ethnic nation in China
Yuk Hui on Qi and Concretisation
No full textYuk Hui is Professor of Philosophy at Erasmus University Rotterdam, where he holds the Chair of Human Conditions. Hui studied computer engineering at the University of Hong Kong, before writing this PhD thesis at Goldsmiths University London under French philosopher Bernard Stiegler, and later obtained his Habilitation in philosophy from Leuphana University, Lüneburg. Hui is author of several monographs that have been translated into a dozen languages, including On the Existence of Digital Objects (2016), The Question Concerning Technology in China: An Essay in Cosmotechnics (2016), Recursivity and Contingency (2019), Art and Cosmotechnics (2021), and the soon to be published, Machine and Sovereignty. In this podcast we discuss the Chinese philosophical notion of Qi, breath, Chinese materialism and their relation to Gilbert Simondon’s notion of “concretisation“
Yuk Hui on Qi and Concretisation
No full textYuk Hui is Professor of Philosophy at Erasmus University Rotterdam, where he holds the Chair of Human Conditions. Hui studied computer engineering at the University of Hong Kong, before writing this PhD thesis at Goldsmiths University London under French philosopher Bernard Stiegler, and later obtained his Habilitation in philosophy from Leuphana University, Lüneburg. Hui is author of several monographs that have been translated into a dozen languages, including On the Existence of Digital Objects (2016), The Question Concerning Technology in China: An Essay in Cosmotechnics (2016), Recursivity and Contingency (2019), Art and Cosmotechnics (2021), and the soon to be published, Machine and Sovereignty. In this podcast we discuss the Chinese philosophical notion of Qi, breath, Chinese materialism and their relation to Gilbert Simondon’s notion of “concretisation“
Hong Kong cinema 1982-2002 : the quest for identity during transition
No full textElectronic redacted version excludes material for which permission has not been granted by the rights holderThis thesis seeks to interpret the cinematic representations of Hong Kongers’ identity quest during a transitional state/stage related to the sovereignty transfer. The Handover transition considered is an ideological one, rather than the overnight polity change on the Handover day. This research approaches contemporary Hong Kong cinema on two fronts and the thesis is structured accordingly: Upon an initial review of the existing Hong Kong film scholarship in the Introduction, and its 1997-related allegorical readings, Part I sees new angles (previously undeveloped or underdeveloped) for researching Hong Kong films made during 1982-2002. Arguments are built along the ideas of Hong Kongers’ situational, diasporic consciousness, and transformed ‘Chineseness’ because Hong Kong has lacked a cultural/national centrality. This part of research is informed by the ideas of Jacques Derrida, Homi Bhabha and Stuart Hall, and the diasporic experiences of Ien Ang, Rey Chow and Ackbar Abbas. With these new research angles and references to the circumstances, Part II reads critically the text of eight Hong Kong films made during the Handover transition. In chronological order, they are Boat People (Hui, 1982), Song of the Exile (Hui, 1990), Days of Being Wild (Wong, 1990), Happy Together (Wong, 1997), Made in Hong Kong (Chan, 1997), Ordinary Heroes (Hui, 1999), Durian Durian (Chan, 2000), and Hollywood Hong Kong (Chan, 2002). They meet several criteria related to the undeveloped / underdeveloped areas in the existing Hong Kong film scholarship. Hamid Naficy’s ‘accented cinema’ paradigm gives the guidelines to the film analysis in Part II. This part shows that Hong Kongers’ self-transformation during transition is alterable, indeterminate, and interminable, due to the people’s situational, diasporic consciousness, and transformed ‘Chineseness’. This thesis thus contributes to Hong Kong cinema scholarship in interpreting films with new research angles, and generating new insights into this cinematic tradition and its wider context
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