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This thesis aims to explore heterodox ideological currents that developed in the Cultural Revolution, focusing on the background and writings of the “August 5” activists and the Li Yizhe group in Guangzhou. While the Cultural Revolution produced catastrophic consequences in many regards, this thesis intends to show that there are still ways in which young participants exercised their independent thinking and developed novel political ideas that significantly diverged from the official ideology. Beginning with an overview of the development of the Cultural Revolution in Guangzhou, I study the analyses of the “August 5” activists and the Li Yizhe group as well as examine how their heterodox views about China’s social and political system were inspired by their participation in the movement.

This thesis aims to explore heterodox ideological currents that developed in the Cultural Revolution, focusing on the background and writings of the “August 5” activists and the Li Yizhe group in Guangzhou. While the Cultural Revolution produced catastrophic consequences in many regards, this thesis intends to show that there are still ways in which young participants exercised their independent thinking and developed novel political ideas that significantly diverged from the official ideology. Beginning with an overview of the development of the Cultural Revolution in Guangzhou, I study the analyses of the “August 5” activists and the Li Yizhe group as well as examine how their heterodox views about China’s social and political system were inspired by their participation in the movement.

Culture industry may strengthen a nation's soft power, elevate its economic structures, and promote social development. It is also a more environment-friendly industry. Therefore, almost all developed nations have established policies geared towards cultivating their own culture industry. Mainland China is no exception. It drew up the ¡§National "11th Five-Year Plan¡¨ Period Cultural Development Plan¡¨ in 2006 and the ¡§Plan on Reinvigoration of the Cultural Industry¡¨ in 2009, both signifying the official effort to include culture industry as one of the key focuses in national development. Mainland China cultural industry¡¦s production, raw materials and subject matter had been destroyed in Cultural Revolution. Government of Mainland China started to give an impetus in changing state-operated Culture industry into with a fixed percentage During the Great Proletarian Cultural Revolution, China's culture industry suffered great loss in production, material, and content. However, when Deng took over, his reform towards market economy led to a more liberal attitude in the Chinese government. Today, many previously state-owned culture-related businesses are partially private-owned, traditional culture industries see possibilities in new technologies such as mobile devices and tablets, and the balance between developments in eastern and western China is valued. All these changes serves a same goal, which is to promote the Chinese culture industry internationally. For China, the development of culture industry not only improves its consumer structure and increase domestic jobs, but also proceeds with environment protection in synergy by shifting the internal economy and industry structures. It is undoubtedly that China's enormous size is impactful among the world's cultural market, especially iii when supported by its government. Thus this paper adopts the "Chinese socialism" model of development and analyzes the Chinese culture industry policies.

This thesis analyzes the changes occured in the Iranian education system. The changes occured before and after the Islamic Revolution are main themes. Reform attempts, modernization, westernization, secularization, purification and Islamization of Iranian education system will be discussed along with comments of notable figures. The thesis will also trace the history of modernization and development of Iran as well as introducing political ideas of ruling elites how they defined projects to transform Iranian education system.

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Orientador: Marcio Bilharinho Naves / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-14T02:13:19Z (GMT). No. of bitstreams: 1 Rezzaghi_MarianaDelgadoBarbieri_M.pdf: 871533 bytes, checksum: 9917a4fcf0cce3dea2eaafb90a323c97 (MD5) Previous issue date: 2009 / Resumo: A presente pesquisa busca apresentar as transformações no ensino ocorridas durante a Revolução Cultural Chinesa, incentivadas pela necessidade de se avançar na sociedade de transição. Construir o novo homem é tarefa dos novos planos pedagógicos; e superar o ensino burguês, atingir as massas e fortalecer a ideologia proletária é fundamental. Apresentamos, brevemente, a questão da revolucionarização das relações de produção, que era o objetivo central da Revolução Cultural visando atingir uma sociedade comunista e, finalmente, a questão da superação da divisão entre trabalho manual e intelectual será abordada como meio de facilitar a revolucionarização através da referida mudança do ensino / Abstract: This research aims at presenting the transformations on education occurred during the Chinese Cultural Revolution. These transformations were fostered by the need of advancing in a society of transition from capitalism to communism. Building a new man is a task of the new pedagogical plans; and getting over the bourgeois education, so to impact the mass and to strengthen the proletarian ideology is essential. Firstly, we present the matter of revolutionarization of the relations of production, which were the main objective of the Cultural Revolution and that searched to reach a communist society. Then, we discuss the matter of surpassing the division between manual and intellectual work as a means to facilitate revolutionarization through such a change on Education / Mestrado / Teoria Sociológica / Mestre em Sociologia

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China’s Great Proletarian Cultural Revolution (1966-1976) deeply wounded the collective identity of the nation’s population, as it caused dramatic chaos and violence in every social arena, bringing the country into a decade-long crisis. In the 1980s and 1990s, a wave of autobiographical works was published in China and overseas, commemorating the authors’ (mainly former Red Guards) participation in the Cultural Revolution and post-1968 Rustication Movement (1968-1980). Focusing on the Red Guards, the main participants of the movements, this research inquiries how autobiographical works reflect the impacts of their direct engagement in the history on their self-identification. This study applies a theoretical framework combining Maurice Halbwachs’s insights into collective memory and Jeffrey C. Alexander’s conceptualization of cultural trauma, with trauma and identity as the cores of textual analysis. This research analyses two selected works in each region to observe how the different cultural and social contexts in China and North America affect former Red Guards’ self-identification and their navigation of the traumatic past. Textual analysis of the four selected works shows that Red Guard autobiographies embody the nexus between individual memory and the social framework of the collective memory of the Cultural Revolution and Rustication Movement, as the latter reveals itself in the forms of narrative chronology, verbal conventions, and recurring scenes in the texts. While the social framework of collective memory shapes the Red Guard writers’ textual representations, the Red Guard writers engage in the collective remembering process and construct a victimhood-oriented narrative of the two movements through concentrating on the narrator or other characters’ tragedies. In social and practical aspects, Red Guard autobiographies have multiple roles in the trauma process of the events: the channel for emotional catharsis, the discursive field for former Red Guard writers’ exploration of their memories, and the medium through which the former Red Guard writers articulate their identities. Published in distinctive cultural and political contexts, China and North America, the Red Guard autobiographies embody authors’ different claims: the domestic Red Guard writers remain ambiguous in attribution of the undesired outcomes of the two movements and provide no clear identity of the victims, whereas the expatriate Red Guard writers in North America claim the movements’ experimental nature with stress laid on the inner-party struggles and identify the generation of the Red Guards and educated youths as the victims. Concentrating on collective memory and cultural trauma, this thesis provides new angles to understand the relations among personal narratives, social and cultural contexts, and national history. This study analyzes Red Guard memoirs’ functions in the working-through process of the two unsuccessful mass movements, showing how literary representations assist individuals and collectives with trauma healing and self-reflection. / Graduate

The Humanities Centre for Advanced Studies “Multiple Secularities – Beyond the West, Beyond Modernities” deals with topics, at least some of which I have myself dealt with throughout my sinological and philosophical life.1 I came to Frankfurt in autumn 1968: fascinated by Frankfurt School, I started studying sociology, but to my surprise this did not mean studying Critical Theory. Instead, it meant going through quite a conventional education in the social sciences, and moreover, it meant studying economics and statistics. This was not quite what I expected and after a few semesters I changed my major to philosophy. In need of a second subject, I chose sinology because of some vague interest in foreign cultures, and also because of the news coming from China at that time. It was the time of the Cultural Revolution that exerted a certain fascination on the German student movement especially since its revolutionary rhetoric differed so remarkably from the ossified language of Eastern European Marxist orthodoxy. So, like many members of my generation, I began to develop an interest in revolutionary China that was definitely not shared by my philosophy teachers – they were skeptical, at least to some extent.2