Anlong Veng was the last stronghold of the Khmer Rouge until the organization's ultimate collapse and defeat in 1999. This dissertation argues that recent moves by the Cambodian government to transform this site into an "historical-tourist area" is overwhelmingly dominated by commercial priorities. However, the tourism project simultaneously effects an historical narrative that inherits but transforms the government's historiographic endeavors that immediately followed Democratic Kampuchea's 1979 ousting. The work moves between personal encounters with the historical, academic presentations of the country's recent past, and government efforts to pursue a museum agenda in the context of "development through tourism" policies.

Chen Duxiu (1879-1942), is without question one of the most significant figures in modern Chinese history. Yet his early life has been curiously neglected in Western scholarship. In this dissertation I examine the political, social and intellectual networks that played such an important role in his early career---a career that witnessed his transformation from a classical scholar in the Qing dynasty (1644-1912), to a reformer, to a revolutionary, to a renowned writer and editor, to a university dean, to a founder of the Chinese Communist Party, all in the space of about two decades.

Composer and educator He Luting (1903-1999) became one of the most influential musical figures in China's history. Trained in the Western classical tradition, He Luting promulgated the musical techniques of the West while dedicating himself to raising the standards of music in modern China. His outspoken advocacy of Western classical music rendered him a target during the Chinese Cultural Revolution (1966-1976), causing him to become a victim of one of the earliest and most vicious attacks of that campaign. His bravery and defiance garnered him national attention, and he achieved legendary status for thousands of Chinese intellectuals terrorized by that regime. This document will show the effects of the ever-changing political climate of Maoist China on Chinese musicians, as reflected in the life and career of He Luting. A thorough examination of the humble beginnings and life experiences of He Luting will clearly portray the ways in which the changing polemics of the Communist Party influenced the musical education and compositional style of prominent Chinese musicians. This document also depicts how the writings of Claude Debussy attracted the notice of those in the highest levels of government, and how He Luting's subsequent defense of Debussy's writings resulted in what they deemed "the most serious counterrevolutionary incident prior to the Cultural Revolution." He Luting's subsequent interrogation and violent abuse (which had the distinction of being the only live, televised struggle session during this regime) is portrayed, as well as its effects on intellectuals throughout China. A detailed account of the sufferings of prominent musicians in Shanghai and their persecution by the government is also given in comparison with the case of He Luting. Other issues explored will include the importance of music in Maoist China, and why many musicians were persecuted for defending a musical culture that was not their own.

<p>This dissertation explores the colonization of wildlife in nineteenth and early twentieth century British India. It discusses hunting and colonial policies on wildlife to explore the political, social and cultural concerns that influenced British interactions with Indian wildlife, with their compatriots and with natives. Hunting, I argue was deeply implicated in the exercise of power in all these interactions. British policies on wildlife in the nineteenth century favored a neat categorization of wild animals as "vermin and "game." By the beginning of the twentieth century however, with decreasing numbers of carnivores and native opposition, the perceived complementarily between game preservation and vermin extermination was shattered. While the colonial administration continued both these policies, they also actively sought to formulate policies to protect all animals in areas designated as sanctuaries and national parks. Colonial hunting as it emerged from the late nineteenth century reflects the changing nature of the colonial state and a new imperial ideology of dominance. I also argue racial differences between the colonialists and colonized were articulated in the domain of hunting. While hunting represented domination of nature and natives, the "colonial hunt" also came to signify a paternal benevolent British rule. The importance given to hunting and to the notion of fair play in their hunting served to "identify" the moral and physical superiority of British rulers. The new ideology of paternalism was realized in the figure of the hunter-officer, the Sahib who in hunting dangerous carnivores was seen to act as a protector of the native. The changing nature of the colonial state and creation of racial differences also had a profound impact on colonial society which became increasingly self conscious of its own identity and image. Given the metropolitan engagement with social Darwinism and their location on the fringes of civilization as it were, colonialists became the center of metropolitan preoccupation with racial contamination. The emphasis on fair play, I argue reflects the efforts of the colonial elite to enforce a model code of conduct on its members and reassure an anxious metropole of the racial distance with the native. Policing behavior of their own, through categories like fair play was therefore essential to the agenda of creating racial differences. Due to a perceived connection between hunting, power and privilege, hunting also played an important role in social relations in colonial society. As hunting came to be regulated by laws by late nineteenth century, it often became the focal point of tensions in class and power within the colonial elite on the question of access to animals.</p> / Dissertation

This dissertation investigates the medical treatment of the female body in medieval China based on the women-related sections of a pivotal work in the history of Chinese medicine, the second through fourth scrolls of Sun Simiao's Beiji qianjin yaofang (completed ca. 652 C.E.). This text provides central evidence for the emergence of gynecology as a separate medical specialty in medieval China and reflects the highest level of elite medical knowledge regarding women at its time. It is the first text in the Chinese medical tradition to clearly define the parameters based on which the gender-specific treatment of the female body was conceptualized in the medical practice of the literati tradition. Its comprehensive nature shows that women's medical treatment in the seventh century was performed by and contested between large variety of practitioners, including literate male elites, professional midwives, other female members of the household or community, and religious specialists. The core of this study consists of an annotated translation of this text, covering the topics of fertility, pregnancy, childbirth, lactation, postpartum recovery, supplementing and boosting, menstrual problems, vaginal discharge, and miscellaneous conditions. The translation is preceded by an introduction which discusses the author and his work, then summarizes and explains the contents of my text, and lastly indicates topics for future research and potential interpretation in the areas of women's health in general, reproduction, physiology, and issues of the gendered body. Lastly, this study includes two indeces for materia medica and for symptoms, syndromes, and diseases.

This dissertation focuses on a critical factor in historical transformation of medieval China-the dilemma between war and peace. Not only does this dissertation provide a brief and comprehensive account on conflicts, battles, and treaties, but it observes the attitude toward violence and the track of searching peace during Tenth and Eleventh Century China as well. Borrowing the concept of peace by modern scholars studying grand strategy, strategic culture, and pacifism, I regard peace as realistic strategic option, institutionalized establishment, consent behavior mode, and multi-oriented culture. My discussion begins with the exhausting campaigns of the T'ang in Central Asia and the ensuing civil war during the Ninth and Tenth centuries, arguing the Sung non-active posture in external adventure as a conscious avoidance of excessive violence. The relative success of the Sung policy saw in the peace annexation of the Wu-Yueh Kingdom and the conclusion of the Peace of 1005 between the Sung and Liao with modest cost. In addition, the early Sung rulers firmly controlled the military machinery and prevented war-making by internal and institutional causes. Nevertheless, the existing institutionalized peace between the Sung and Liao did not create a norm of behavior and prevent violence proliferation. Unable to contain the Tangut expansionism, the Sung was compelled to reinstate aggressive grand strategy, relieving constrain on its war machinery. Strategic imperative stimulated career military service of the Sung civil officials and gave room to the voice of pragmatic expansionism. Sung military achievement culminated in the success of rearmament during the reform of Wang An-shih. However, the ensuing war eventually ravaged the Sung empire, its opportunity for a great leap toward a pre-modern world missed.

In the midst of revolution as the Qing Dynasty faded into the twentieth century, metropolitan Chinese Muslim leaders took initiatives in their communities, which shaped change. As a result, a process was set in motion, one that effected the identity of urban Chinese Muslims in more ways than one--within the new political scene nationally, internationally, and in regards to other Muslims in China. The process stimulated a self-awareness among Chinese Muslim urban populations, which promoted new perceptions of their identity as Hui. The process also triggered a debate among Chinese Muslim intellectuals in which ideas of minzu-ness, ethnicity, and religiosity were argued. The process fostered a sense of solidarity among the urban Muslim communities. Chinese Muslim activities paralleled those of other Chinese. Chinese Muslims took part in the New Culture Movement, many joined the army. At the same time they focused attention on improving their communities. This dissertation examines the activities of urban Chinese Muslims: the creation of study groups and associations; the revamping of Muslim schools; and the publishing of books and periodicals. The dissertation is a look at strategies used in adapting to change. The goal has been to illustrate that the Chinese Muslims accepted change, even welcomed it, but in so doing altered perceptions of themselves and their religion. The metropolitan Chinese Muslims got swept up in the enthusiasm of the early republican era. Many influential members of the community endorsed the Nationalists' revolution and the new republic. Chinese Muslim urbanites welcomed modernization and nationalism, seeing them as vehicles that would facilitate their efforts, and protect them. Chinese Muslim motives were nationalistic, as Chinese they wanted a strong China. Their motives were also parochial. They wanted a strong local community, and they actively set out to improve conditions. By strengthening their communities they could insure the survival of Chinese Muslim culture, just as a strong China would insure the survival of Chinese culture.

Zhoukoudian Locality 15 is one of the most important Paleolithic sites in North China. It plays an essential role in assessing Pleistocene hominid adaptation and behavior, and defining Paleolithic cultural/technological traditions and transitions in North China and greater East Asia. However, the paucity of published original research hinders the accessibility of this rich archaeological collection and forces many discussions concerning this locality speculative and far-fetched. This dissertation makes a comprehensive study of this site and the rich data-set from it. Major topics covered by this study includeGeology, stratigraphy, chronology, paleoenvironmental reconstruction, lithic analysis, and a discussion of the current practice and theoretical framework of Paleolithic research in China. The centerpiece of the study is lithic analysis, including artifact typology and variability, core reduction, tool retouch and modification, and raw material exploitation and economy. Through these analyses, a series of theoretical and empirical questions are addressed, such as the nature of stone tool variability at the site, the capability and preferences of the Locality 15 hominids in handling the available raw materials and modifying lithic tools, the restrictions of raw materials placed on stone tool technology and stylistic features, the interaction between nature and hominids at the site, and the proper placement of the Locality 15 industry in Paleolithic cultural traditions and developments in North China. This study found that sophisticated direct hard hammer percussion was employed as the principal flaking technique to exploit vein quartz at the site, which is very distinctive from the Sinanthropus industry at Zhoukoudian Locality 1. However, the presence of Levallois technology at the site, as often mentioned, cannot be verified by this study. The dominant tool type is simply modified sidescrapers. The stone tools' informal features, minimal modification, and variability in morphology and edge are perceived as closely related to raw material quality and availability and mainly the function of the original blank forms. The Locality 15 materials are also recognized as a direct challenge to the scheme of identifying a three-stage cultural transitions and models classifying distinct Paleolithic technological traditions currently prevail in North China and East Asia.

This study investigates the medieval Chinese formation of the cult of Dizang (Skt. Kṣitigarbha; Jpn. Jizō), a Buddhist divinity especially popular in connection with East Asian beliefs about the afterlife. It explores why and how Dizang, an obscure figure from the pre-Chinese Buddhist pantheon, became in medieval China an important object of cult worship. A tendency to focus on the popularized characterization of Dizang as " the savior of the damned" has distorted scholarly understanding of this Bodhisattva, obscuring other developments of his personality, including afterlife trends other than the underworld function. To arrive at a more accurate re-construction of the medieval Chinese Dizang cult, this study examines a diverse range of evidences (canonical and non-canonical, textual and visual, as well as Buddhist and non-Buddhist) so as to ferret out threads of Dizang belief not documented in standard sources. Non-canonical sources are particularly highlighted since they frequently capture largely neglected aspects of religious development which must be studied in order to uncover the full complexity of medieval Chinese Buddhism. In particular the formation of the Dizang cult supplies a crucial key to unlocking the larger cross-cultural patterns of religious assimilation operating in medieval Chinese society, which have wider implications for the study of Chinese religion. Previous studies on sinification in Chinese Buddhist history have focused on a particular thinker, a specific text, a single doctrinal concept, or one ritual practice, thus demonstrating the development of only one pattern of assimilation and reducing the complexity of the cross-cultural dynamic in which assimilation really took place. The Dizang cult instead allows one to better contextualize the patterns of cross-cultural assimilation in medieval Chinese religion. What distinguishes the Dizang cult from other examples of sinification is the manner in which the figure of Dizang functions as a religious symbol that integrates diverse religious planes, doctrine, mythology, ritual, and soteriology. The Dizang cult, in short, offers a single but kaleidoscopic lens that encompasses a multivalent religio-cultural assimilation, thus resisting usual bifurcations between doctrine and ritual, as well as between so-called "elite" and "popular" religion.

The site of Zhoukoudian has been studied for over 70 years. During this time, a great deal of change has occurred in both analytical methodology and paradigmatic models concerning human prehistory. Zhoukoudian presents an opportunity to study both issues of early hominid behavior and the evolution of palaeoanthropological, geological, dating methodology and palaeoenvironmental research over the last eight decades. Zhoukoudian was the first site to exhibit verifiable evidence for the presence of early hominids in East Asia (more than 45 individuals). The site has been established as containing Middle and Upper Pleistocene components. The majority of these (e.g., Locality 1) fall within a Middle Pleistocene context, while the Upper Cave represents an Upper Pleistocene occupation of the site. Modem studies are suggested in light of the recent reworking of some fundamental concepts at Zhoukoudian. These include evidence for hunting vs. scavenging, fire usage and duration of occupation of the site by early hominids, all of which need reevaluation.