The findings of language attitude studies amongst learners of English have consistently demonstrated that native speakers of English are accorded higher evaluations in terms of status/prestige, whereas non-native speakers of English are often rated high in terms of social attractiveness/solidarity. For the majority of language attitude studies, the inclusion of native speakers of English in speech evaluation experiments has served as useful for investigating the complex attitudes towards English speech among English language learners. However, over the past two decades there has been a growing argument that the unprecedented spread of English language learning has led to questions over the ownership of the English language and the functions for its study, with many arguing that English is no longer learned primarily to communicate with native speakers of English, but as a means to communicate between those that do not share the same first language. Despite this, few studies have focused solely on attitudes held by English language learners in the expanding circle towards one another. Moreover, informants in language attitudes studies amongst English language learners have often been limited to informants of homogenous national groups, thus making direct comparisons between the multitudes of language attitude studies across national groups difficult.

高行健的戲劇作品與理論，兼備中西文化主題（motifs），東西方劇場的手法，最適合作比較文學的範例。本文全面分析高行健的劇作與理論，從主題與形式兩方面，審度劇作中重複出現追尋自我的主題。其劇作包括《絕對信號》、《車站》、《野人》、《彼岸》、《冥城》、《逃亡》、《山海經傳奇》、《生死界》、《對話與反詰》、《夜遊神》、《周末四重奏》、《八月雪》、《叩問死亡》；五個現代折子戲包括《模仿者》、《躲雨》、《行路難》、《喀巴拉山口》、《獨白》；一個舞劇《聲聲慢變奏》共計十八部戲劇。又整理探究理論文集《對一種戲劇的追求》、《沒有主義》、以及《文學的理由》。作者的主體意識扣緊不同時期的逃亡經驗，經一番外求與內尋的過程，不斷抗衡與否定不同的「他者」。這種抗衡，固然呈現人類本質的狀態，卻缺乏主體的自主性，也展示主題的矛盾。因為無論「他者」怎樣不斷置換為集體、強權、中國、性、慾望等對象，也不能抹殺其先於主體的實存性，反倒確立了主體的依附性。所以他的主體都一貫逃避中心、集體、缺乏實質的內涵，卻又內外交困，無法安頓。這種不斷反詰的精神，又反映在劇作的「間離」的形式上。高行健以敘事、三重角色與儀式（rituals），間離觀眾與角色。雖然他追求戲劇本質，嘗試回復中國儺戲與戲曲的傳統，也緊隨現當代劇作家如布萊希特（Bertolt Brecht）、惹奈（Jean Genet），但是難以調動觀眾的直覺感知經驗，達至娛人的目的。更有甚者，因為敘事手法的視點所限，宣揚個人主義的目的，昭然若揭。他的儀式意在增強戲劇的假定性，不在於回歸中國的佛道傳統，但效果不彰。他的「表演三重論」源於中國戲曲與布萊希特，貢獻止於為表演的監控意識命名，缺乏系統落實的方法，故難以與斯坦尼斯夫斯基（Konstantin Stanislavsky）、以及格羅多夫斯基（Jerzy Grotowski）的表演系統相提並論。本文試以高行健的劇作與理論，與現當代的國際劇作家、以及劇場理論家的成就互相發明，以鑑定其戲劇地位。

A fictional retelling of the story of the woman warrior Mulan, set in China's Northern Wei Dynasty (386-536 CE), with focus on themes of personal identity, Sinicization, and cultural merging.

Through introduction of Fujian Province as home to the largest migrant population in the world, this article aims to address the negotiation of intersections between local and global forces that form new spaces throughout the diaspora. The "third space," a term coined by Homi Bhabha, addresses the fluid identity of Chinese-Filipino individuals that both acknowledges the traditional notions of "Chinese" while being influenced by a history of colonization in the Spanish Philippines. I incorporate my own personal experience as an American-born Chinese-Filipino navigating new spaces, and also the experience of my family members through interviews.

Project Shanghai is an experimental short film that addresses the problem of wealth inequality in Shanghai and draws attention to the lives of the lower class. Since the economic reform launched in the last century that brought China unprecedented growth, Shanghai has developed into the financial hub of East Asia and the gateway to mainland China. However, it has also become a city where one can see the extremes of income inequality. Influenced by the Six-Generation Chinese directors and their persistent attention to the marginalized city dwellers, Project Shanghai attempts to advocate the basic human rights for the victims of income inequality. With visual storytelling that illustrates the intimate details, rich textures, and vivid human stories in the city corners below the iconic skyscrapers, the film also addresses other socio-economic problems including geographic disparity and gender inequality.

Historical consensus has labeled the educational reform efforts of China's scholar-officials in the second half of the nineteenth century as merely reactions to external circumstances and therefore has concluded that these reforms were "failures". The youthful revolt against Chinese cultural traditions, which culminated in the May Fourth Movement of 1919, has frequently been cited as a clear demonstration that previous educational reforms had failed. However, when viewed as the intellectual phase of the revolutionary process, reform activities among members of China's bureaucratic and scholarly elite in the four and one half decades from the 1860s to the early 1900s can be seen as limited, but definite, successes, initiated from within the traditional society and assisted by the introduction of Western secular knowledge by Protestant missionaries.

The concept of dissident under consideration in this study reveals that political and loyal dissent, non-conformity and well-meaning criticisms of government's wrong doings, and even the quest for democracy exist in China as they do in the West. Political struggle and the leadership's eagerness to gain the support of intellectuals provided Chinese intellectuals with the opportunity to express themselves. Similarly, power struggles within the Chinese Communist Party (CCP) have also become the spawning ground for some Chinese intellectuals to become dissidents.

In this work, I discuss how global products/ identities are made, transported and consumed, and the inevitable ‘mis-’ in acts of transmission. This research ranges from the miscommunication in languages and linguistics, to the gap between production and consumption. I investigate how things and humans are misread, mispronounced, misfit and mistranslated when they traverse social and cultural borders, arriving at a place in between languages, holding on to and letting go of things that are familiar to neither and both cultures. This work explores diverse media such as publications, videos and installations, and examines how they maybe used to address such contexts as factory production, global trade, circulation and tracking of commodities as well as identities.

This paper aims to explore the current status of Internet Resources on Chinese studies among East Asian Libraries in the US. The author examined Internet Resources on Chinese Studies at the websites of 35 libraries by collecting data on the number of unique links, the kinds of websites included, the arrangement and classification of resources, the content and commonalities of the most frequently cited websites. Lists of link popularity are also complied to illustrate the current status of Internet Resources on Chinese Studies. Finally, a number of recommendations are proposed for further research.

Thirty years after its initial implementation, China’s one child per family policy has been undeniably successful statistically speaking. Over 400 million births can be estimated to have been prevented, and the birth rate per family has lowered from 2.47 in 1979 at its implementation, to 1.6 most recently in 2010. These numbers cannot be ignored. However, attributing this success to the policy restrictions alone would be viewing it outside of the context of a thirty year evolution of substantial social, political, cultural, and economic changes which have completely changed the face of China. This paper examines the far reaching effects of the one child policy as it is informed by Foucauldian post structuralist theory which defines power as productive, and re conceptualizes the policy as that which is a crucial manifestation of rising biopolitically strategic forms of governmentality which enhance nations through the subjugation, enhancement and creation of the bodies of their subjects. Critical to China’s case is rising ‘non-resistant’ behaviors and attitudes which not only comply with, but actively agree with the one child policy limitations once considered abhorrent. This paper complicates the logic behind the rise of these ‘non-resistant’ attitudes, by suggesting that they are evidence to the fact that this ‘modern’ Chinese subject is the productive outcome of several discourses which proliferated in the last thirty years during the juxtaposed implementation of both economic reforms and family planning limitations. This paper chronicles two of the productive discourses involved in the making of this newly emergent ‘modern’ Chinese subject: the culturally productive discourse involved in the care and feeding of ‘little emperors‘ and the socially exclusive discourse with paints the rural population as internal ‘rural others’.