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How can policymakers effectively reduce poverty? Most mainstream economists advocate promoting economic growth, on the grounds that it generally reduces poverty while bringing other economic benefits. However, this dominant hypothesis offers few alternatives for economies that are unable to grow, or in places where economic growth fails to reduce or actually exacerbates poverty. InSmall Works, John A. Donaldson draws on his extensive fieldwork in two Chinese provinces-Yunnan and Guizhou-that are exceptions to the purported relationship between economic growth and poverty reduction. In Yunnan, an outward-oriented developmental state, one that focuses on large-scale, urban development, has largely failed to reduce poverty, even though it succeeded in stimulating economic growth. Provincial policy shaped roads, tourism, and mining in ways that often precluded participation by poor people. By contrast, Guizhou is a micro-oriented state, one that promotes small-scale, low-skill economic opportunities-and so reduces poverty despite slow economic growth. It is no coincidence that this Guizhou approach parallels the ideas encapsulated in the \"scientific development view\" of China's current president Hu Jintao. After all, Hu, when Guizhou's leader, helped establish the micro-oriented state in the province. Donaldson's conclusions have implications for our understanding of development and poverty reduction, economic change in China, and the thinking behind China's policy decisions.

This book illuminates the problem of women in Chinese philosophy through the lens of the lives and work of two contemporary Taiwanese female philosophers. It takes two approaches that have been relegated, quite unfairly, to the margins of dominant discourses. The first is concerned with the work of women philosophical theorists who are still overshadowed by their male colleagues, regardless of where they live, their theoretical potential, and the value of their research. The second approach is related to the question of the role of Taiwanese philosophy in maintaining the continuity of the Chinese intellectual tradition in the second half of the twentieth century. The book thus connects these two issues and provides a bridge linking them. Although discrimination against female philosophical theorists, on the one hand, and the failure to recognize the important contribution of Taiwanese philosophy to the development of modern Chinese philosophy, on the other, seem, at first glance, to have little in common, both harbor a problem that has its roots in discourses of exclusion emanating from the political, historical, and social inequalities associated with power structures.

In Assessing the Landscape of Taiwan and Korean Studies in Comparison, the chapters offer a reflection on the state of the field of Taiwan and Korea Studies. By looking at the two, the chapters in the volume broaden an understanding of the interconnectivity of the region.

James Mellon Menzies (1885-1957) was a Canadian engineer, Presbyterian missionary, and archaeologist active in China in the 1920s and 1930s. In a tradition that saw archaeology as a means of gathering artefacts for the collections of Western museums, Menzies believed in collecting for the people of China. He also saw his archaeological work as an extension of his missionary work, connecting, through his discoveries, the religious beliefs of ancient China to those of evangelical Christianity. InCross Culture and Faith, Linfu Dong sheds new light on the modern encounter between China and the West through Menzies's life, work, and thought. He elucidates the difficult 'negotiation' processes that Menzies endured on multiple levels and with multiple forces, including Chinese nationalism, Western imperialism, the evangelical Mission, and his own personal interest in Chinese archaeology within that world. Despite his belief in assuring Chinese artefacts remained in China, some of Menzies's personal collection was donated to the Royal Ontario Museum in Toronto and to the Art Gallery of Greater Victoria in British Columbia. This has assured his place in the cultural memory of both East and West - appropriate, since his life so often straddled the two worlds.

In the past two decades, a uniform representation of cutified femininity prevails in the Taiwanese media, evidenced by the shift of Taiwan's popular cultural taste from a Chinese-centered tradition to a mixed absorption from neighboring cultural capitals in the global market. This book argues that the native term \"sajiao\" is the key to understand the phenomenon. Originally referring to a set of persuasive tactics through imitating a spoiled child's gestures and ways of speaking to get attention or material goods, sajiao is commonly understood to be women's weapon to manipulate men in the Mandarin-speaking communities. By re-interpreting sajiao as a \"feminine\" tactic, or the tactic of the weak, the book aims to propose a \"feminine framework\" in exploring identity politics in the following three aspects: the rising obsession with the immature female image in Taiwan's popular culture, the adoption of the feminine communication style in native speakers' everyday language and interactions, and the competing discourses between dominant/subordinate, central/peripheral, global/local, and Chinese/Taiwanese in shaping the identity politics in current Taiwanese society. The micro-analysis of everyday language politics leads the reader to examine layers of discourse about gender, identity, and communication, and finally to inquire how to situate or categorize \"Taiwan\" in area studies. The \"feminine framework\" is a useful theoretical tool that not only deconstructs everyday communication practice but also provides a bottom-up, alternative angle in analyzing Taiwan's role in political, economic, and cultural flows in East Asia. The massive imports of popular cultural products in the late 80s, mainly from Japan, fermented the kawaii (Japanese cute) type of femininity in regulating everyday communication and the perception of gender roles in Taiwan. The popularity of the baby-like female image is concurrent with the simmering debate on Taiwanese identity. Taiwan offers a unique perspective for observing identity politics because it still holds an undetermined status in the international community. The collective uncertainty about the island's future and the diminishing voice in the international society become the backdrop for the growth of defining, interpreting, and appropriating sajiao elements in the popular culture. This book offers an in-depth examination of the interplay among local historical contexts, cross-border capitalist exchange, and everyday communication that shapes the dialogism of Taiwanese identity.

Taiwan is in danger of becoming the last isle, losing its sovereignty and identity.The Last Isle opens from where Taiwan film scholarship leaves off--the 1980s Taiwan New Cinema, focusing on relatively unknown contemporary films that are \"unglobalizable,\" such as Cape No.7, Island Etude, Din Tao, and Seven Days in Heaven.

The Resilient Self explores how international migration re-shapes women’s senses of themselves. Chien-Juh Gu uses life-history interviews and ethnographic observations to illustrate how immigration creates gendered work and family contexts for middle-class Taiwanese American women, who, in turn, negotiate and resist the social and psychological effects of the processes of immigration and settlement.  Most of the women immigrated as dependents when their U.S.-educated husbands found professional jobs upon graduation. Constrained by their dependent visas, these women could not work outside of the home during the initial phase of their settlement. The significant contrast of their lives before and after immigration—changing from successful professionals to foreign housewives—generated feelings of boredom, loneliness, and depression. Mourning their lost careers and lacking fulfillment in homemaking, these highly educated immigrant women were forced to redefine the meaning of work and housework, which in time shaped their perceptions of themselves and others in the family, at work, and in the larger community.    

Taiwan has been depicted as an island facing the incessant threat of forcible unification with the People's Republic of China. Why, then, has Taiwan spent more than three decades pouring capital and talent into China?In award-winning Rival Partners, Wu Jieh-min follows the development of Taiwanese enterprises in China over twenty-five years and provides fresh insights. The geopolitical shift in Asia beginning in the 1970s and the global restructuring of value chains since the 1980s created strong incentives for Taiwanese entrepreneurs to rush into China despite high political risks and insecure property rights. Taiwanese investment, in conjunction with Hong Kong capital, laid the foundation for the world’s factory to flourish in the southern province of Guangdong, but official Chinese narratives play down Taiwan’s vital contribution. It is hard to imagine the Guangdong model without Taiwanese investment, and, without the Guangdong model, China’s rise could not have occurred. Going beyond the received wisdom of the “China miracle\" and “Taiwan factor,\" Wu delineates how Taiwanese businesspeople, with the cooperation of local officials, ushered global capitalism into China. By partnering with its political archrival, Taiwan has benefited enormously, while helping to cultivate an economic superpower that increasingly exerts its influence around the world.

The communist Chinese state promotes the distinctiveness of the many minorities within its borders. At the same time, it is vigilant in suppressing groups that threaten the nation's unity or its modernizing goals. In Communist Multiculturalism, Susan K. McCarthy examines three minority groups in the province of Yunnan, focusing on the ways in which they have adapted to the government's nationbuilding and minority nationalities policies since the 1980s. She reveals that Chinese government policy is shaped by perceptions of what constitutes an authentic cultural group and of the threat ethnic minorities may constitute to national interests. These minority groups fit no clear categories but rather are practicing both their Chinese citizenship and the revival of their distinct cultural identities. For these groups, being minority is, or can be, one way of being national. Minorities in the Chinese state face a paradox: modern, cosmopolitan, sophisticated people -- good Chinese citizens, in other words -- do not engage in unmodern behaviors. Minorities, however, are expected to engage in them.