Japanese POWs as problematic, and became a strict enforcer of all official regulations that could make life as hard as possible for the Japanese in his care. When Ensign Kazuo Sakamaki, normally a model prisoner with no history of disobedience was transferred to Camp Kennedy from Camp McCoy, a penknife was
Angkor for 11 months from 1296 to 1297. After he returned to China, he wrote this book to record his personal observations on Khmer customs, including the local ways of living, dressing, trading, etc. He also mentioned that some Chinese people had been residing in Angkor for a long time prior to his
the representation of overseas life as well as of the politics and the democratic movement in Taiwan.
Yangmei Trilogy is a semi-autobiography in which the protagonist Xingzi can be interpreted as the embodiment of Joyce Huang who was born in the Japanese colonial period, raised under the
their home environment, proximity to family and friends, a more stable job and living style, and a preference for being a civil worker in China, because they thought this provided more stability.
Respondent “V” stated that “Things are not permanent when you are living abroad, in the end you will have
particular have reshaped the life and migration patterns of Chinese diasporic communities and their relationships with the ancestral and host countries. Although their edited volume lacks a penetrating theoretical analysis and is only wrapped together by a summary discussion of the individual chapters, it is
“Chinese philosophy” solely in terms of knowing and understanding is not enough. “Chinese philosophy” possesses at least two levels: the first level is “Chinese philosophy” as a world of meaning. This level connotes a state of mind and the ideal of the ultimate meaning of human life, and particularly the
people. His only error lay in the fact that Kongzi improperly raised ren ’s position to that of a universal principle, greatly exaggerating ren as a guide to life and to handling affairs (including political, economic, familial, and others), and taking it as absolute truth his entire life. It is not
implications for Tibetans. Together with a handful of unpublished and internal statements by the Panchen Lama and Ngaphö (the Panchen Lama died at the age of 50 before he could write his life-story; Ngaphö finished his autobiography before he died, but publication has not been permitted), they suggest that in
Movement, 1932–37 Abstract This paper, the first examination of the urban reconstruction of Nanchang, headquarters of the New Life Movement during a period of “National Revival” from 1932 – 37, presents a fresh understanding of the Guomindang (GMD) New Life Movement. By framing the Nanchang urban
living, affordable housing, warm human relations, good quality of life, a hospitable environment, and good health insurance system, it is highly likely that they return eventually. This research therefore suggests the loosening (鬆動) of patrilocal residence in Hong Kong’s modern and rapidly changing