Poetics of Disaster: Nationalism, Gender, and Social Change Among Palestinian Poets in Israel After Nakba

Following the 1948 Nakba (disaster) and collapse of Palestinian society, its national project and cultural sites, a residue of 170,000 Palestinians became citizens of the emerging state of Israel, which existed under a strict military rule until 1966. This residue was mainly illiterate villagers who were left without national and intellectual leadership. After a few years of frightened silence, a new intellectual stratum of young poets from this group began to publish reflections on their national situation. Intentionally simple, direct, and mainly easily memorized, their poetry became the ultimate cultural channel to create and disseminate a Palestinian version of the 1948 war, its subsequent state, and the vision of a desired future. These young poets gradually became the leading producers of Palestinian culture in Israel and abroad. Their poetry became the ultimate reference point for Palestine’s national ethos and myths. Palestinians abroad named them the “poets of resistance” and their poems were composed into inflaming national songs. But while this new intellectual strata became active cultural producers, intervening in “the nation building process,” their social role remained ambivalent and problematic. Despite their national enthusiasm and appeal for social change, they were unable to transgress the patriarchic rule that was hegemonic in Palestinian society. This hegemonic narrative was interwoven in three themes: (1) using the lexicon of natural disaster to conceptualize the 1948 events, presenting them as an irresistible natural disaster (even by God who appeared during the events as pathetic and useless); (2) representing the Palestinian defeat in 1948 through patriarchal language of “collective shame,” “land rape,” and “honor lost;” and (3) articulating the national liberation project as masculine, promising to liberate the “captured land-woman” and to recover the collective honor of the nation.

一劳永逸净化俄罗斯——1922年俄共(布)驱逐知识分子运动

1922年,俄共(布)经过精心准备,发起了一场驱逐旧知识分子的运动.这场运动是布尔什维克党镇压反对派行动的必然延续,是苏维埃意识形态建设的组成部分,对布尔什维克党与知识分子正常关系的建立产生巨大的消极影响.驱逐运动以人文和社会科学学者为主要打击对象,70余名俄罗斯传统思想和文化的优秀代表被迫离开祖国,而俄共(布)期望的知识分子无产阶级化并没有出现.政治上的不信任和长期的意识形态钳制,制造了苏联特有的"夜间人"现象.     

Discount Latin American(ist) Intellectuals

Any settling of scores about the state and role of intellectuals in the west has to factor in the function of Latin American writers and the subset of pseudo-intellectuals called “Latin Americanists” of the second half of the twentieth century. The score is not even, since the university-bound misrepresent the actual development of intellectual thought in the southern hemisphere. The ideas and ubiquity of Mario Vargas Llosa are a necessary point of departure to calibrate properly the real importance of those views.

中国式独立与中国经验

“中国式独立”这个命题隐含的意义可以拓展到中国知识分子——无论是个体还是群体——如何去保持东方式的、现代的独立形象,中国的大学如何处理好与国家意识形态的关系,乃至作为主权与文化的中国如何在世界范围内保持自己独立的身份.具有中国品格的独立知识分子,应以“尊重国家意识形态和文化意识形态”形成的“温和面对世界的形象”出现,从...     

试论中国近现代知识分子对“承担机会”的追求——以梁漱溟为例

在二十世纪的中国舞台上，中国国民党和中国共产党长期以来都饰演着主要角色，徘徊于国共两党之间，以知识分子为主体的第三势力，他们也一直追求着，渴望实现自己的价值和承担救国的一份责任，同时，他们的价值也只有在救国的途径中才能为人们所重视，于是他们追求着一种对社会的“承担机会”，并在实际行动中珍惜着这样的机会，梁漱溟便是其中很有代表性的一位。     

文化创新时代：反思知识分子的作为

《共产党宣言》问世150余年来,人类在物质文明及精神文明实践方面所体现出的理论创新贡献率包括科技发明贡献率,与此前数千年相比,达到了令人震惊的地步。从此意义上来说,将我们所处的时代视作文化创新时代是名副其实的。处在这样的时代,我国的知识分子有必要反思和调整个人作为,以主动积极的态度投身到现实社会实践中去,使理论能够“行之于世”、能够指导实践并接受实践的检验。     

俄国知识分子与社会革命党政治恐怖主义路线

知识分子是俄国社会革命党领导阶层的重要组织部分,他们以极大的热情投身革命事业,但由于认识上的局限性和政治思维出现的偏差,他们片面而偏激地宣传政治恐怖主义.正是这种政治思维所导致的错误惯性断送了社会革命党的政治生命.     

Memorial for a Revolutionist: Dwight Macdonald,A Critical American

A quarter century after his death in 1982, Dwight Macdonald is, unjustly, a largely forgotten man. But for 35 years, from 1940 to 1975, he was America’s leading literary-intellectual journalist and the best-known cultural critic to the general public. An undogmatic iconoclast and self-professed “revolutionist,” his finest work makes him a worthy descendent of H.L. Mencken and Edmund Wilson. He is worth remembering. John Rodden is the author, most recently, of Every Intellectual’s big brother: George Orwell’s Literary Siblings (2007).     

东北近代知识分子的形成及其日本认识

东北近代知识分子是在中国遭受帝国主义侵略,民族危机加深的形势下形成并发展的。自甲午战争至"九.一八"事变,日本一步步成为侵占东北的主要帝国主义国家,自然成为东北知识分子关注的对象,同时东北近代知识分子的形成与日本又有着千丝万缕的联系。近代中日关系对于两国的政治、经济、文化与思想的发展变化都有着巨大影响,在对日关系方面,中国近代知识分子的思想与行动无疑起到了重要作用。考察东北近代知识分子对日本认识的形成与变迁,从中既可获得可资借鉴的历史教训,同时也可获得对现实的启示。     

和谐文化建设视阈下当代知识分子的文化责任

在建设中国特色社会主义事业和实现社会主义现代化的伟大历史进程中,当代中国知识分子承担着重大的文化责任。主要表现在:认同主流文化,引领社会思潮的正确导向;创新先进文化,推动中国特色社会主义文化的繁荣发展;建设和谐文化,培育社会主义文明新风尚;弘扬民族文化,促进民族文化的不断创新;开发文化产业,加快文化产品的质量提升;促进文化交流,参与全球文化沟通与对话。这些也是当代知识分子在和谐文化建设中应该承担的重要责任。随着构建社会主义和谐社会进程的不断加快,和谐文化建设已经成为当前我国社会面临的一个新课题。当代知识分子作为文化传承和文化创新的主体,对我国的和谐文化建设负有义不容辞的重大责任。