Rotational spectra and semi-experimental structures of furonitrile and its water cluster

Rotational spectroscopy represents an invaluable tool for several applications: from the identification of new molecules in interstellar objects to the characterization of van der Waals complexes, but also for the determination of very accurate molecular structures and for conformational analyses. In this work, we used high-resolution rotational spectroscopic techniques in combination with high-level quantum-chemical calculations to address all these aspects for two isomers of cyanofuran, namely 2-furonitrile and 3-furonitrile. In particular, we have recorded and analyzed the rotational spectra of both of them from 6 to 320 GHz; rotational transitions belonging to several singly-substituted isotopologues have been identified as well. The rotational constants derived in this way have been used in conjunction with computed rotation-vibration interaction constants in order to derive a semi-experimental equilibrium structure for both isomers. Moreover, we observed the rotational spectra of four different intermolecular adducts formed by furonitrile and water, whose identification has been supported by a conformational analysis and a theoretical spectroscopic characterization. A semi-experimental determination of the intermolecular parameters has been achieved for all of them and the results have been compared with those obtained for the analogous system formed by benzonitrile and water

Islamic Modernism in China: Chinese Muslim Elites, Guomindang Nation-Building, and the Limits of the Global Umma, 1900-1960

Modern Chinese Muslims’ increasing connections with the Islamic world conditioned and were conditioned by their elites’ integrationist politics in China. Chinese Muslims (the “Hui”) faced a predicament during the Qing and Ottoman empire-to-nation transitions, seeking both increased contact with Muslims outside China and greater physical and sociopolitical security within the new Chinese nation-state. On the one hand, new communication and transport technologies allowed them unprecedented opportunities for transnational dialogue after centuries of real and perceived isolation. On the other, the Qing’s violent suppression of Muslim uprisings in the late nineteenth century loomed over them, as did the inescapable Han-centrism of Chinese nationalism, the ongoing intercommunal tensions between Muslims and Han, and the general territorial instability of China’s Republican era (1911-49). As a result, Islamic modernism—a set of positions emphasizing both reason and orthodoxy, and arguing that true or original Islam is compatible with science, education, democracy, women’s rights, and other “modern” norms—took on new meanings in the context of Chinese nation-making. In an emerging dynamic, ethos, and discourse of “transnationalist integrationism,” leading Chinese Muslims transformed Islamic modernism, a supposedly foreign body of thought meant to promote unity and renewal, into a reservoir of concepts and arguments to explain and justify the place of Islam and Muslims in China, and in so doing made it an integral component of Chinese state- and nation-building. “Islamic Modernism in China” argues that Chinese Muslims’ transregional engagement with Islamic modernism did not subvert but enabled the Chinese government’s domestic and foreign policies toward Muslims, and ultimately facilitated the nationalization of Muslim identity in modern China. From Qing collapse through the Second World War, urban coastal Chinese Muslim religious and political elites imported, read, debated, disseminated, and translated classic Islamic texts and modern Muslim print media, while establishing their own modernist schools and publications. Yet those same figures, through those same practices and institutions, increasingly wielded an image of Islamic authority and authenticity in support of the nationalist Guomindang government’s efforts to develop, integrate, and Sinicize China’s frontiers, including the predominantly Sufi Muslim communities of the Northwest. In the 1930s and early 1940s, integrationist Chinese Muslim elites further mobilized modernist narratives of Islam’s rationality, peacefulness, and past and present “contributions” to China. For example, they responded to Islamophobic misperceptions about halal by arguing that Islamic medicine was an important part of Chinese medicine. They also dispatched nationalistic goodwill delegations to the Middle East, South Asia, Southeast Asia, and China’s own frontiers during the Second Sino-Japanese War (1937-45), to pursue cultural cooperation and spread anti-Japanese propaganda. At the same time, in contrast to this instrumentalized Islam, certain Chinese Muslim scholars studying in Cairo instead articulated an expansive, democratized version of the Islamic concept of independent human reason (ijtihad) as the basis for a more inclusive vision of both Chinese nationalism and the global Islamic community (umma). The opportunity to pursue this or any other alternative to mere integrationism soon evaporated, however, as the renewed Chinese Civil War (1945-49) split the Chinese Muslim elites across the Mainland, Taiwan, and a variety of Muslim and non-Muslim countries. Thereafter, the Chinese Muslim elites largely became marginalized from high politics in the era of Cold-War and decolonization. Many of their once-contingent narratives of history and identity, however, have nevertheless been normalized as the canonical truth of Chinese Islam to this day, quietly informing China’s minority policies, foreign relations, and rhetoric of the “New Silk Road.” “Islamic Modernism in China” is a history of the subsumption of modern forms of mobility by modern structures of power. It narrates an assertion of difference in the context of multiple, partially overlapping integrations: the integration of a Han-centric idea of the Chinese nation-state, of an Arabo-centric idea of the Islamic world, and of a Eurocentric system of global infrastructures, institutions, networks, and knowledge. It de-parochializes the modern history of Chinese Muslims, showing how they epitomized aspirations and challenges common to Muslim minorities across many large non-Muslim societies and, to an extent, to modern Muslims everywhere. Using a wide range of new or under-studied archival and published sources in Chinese and Arabic, it connects questions of the meaning and scope of Islam, Islamic community, and Islamic modernism (scholarship on which tends to prioritize the Arab Middle East and relations with the West) to questions of religion and state in modern China (scholarship on which tends to prioritize popular spirituality and the official Confucian system, as well as relations with the West). As such, it presents Sino-Islamic transregional interactions beyond the lens of Western influence, yet also uncovers new trajectories by which Western concepts (“religion,” the “nation-state,” the “Islamic world”) became universalized. Overall, it moves beyond a circulation-based understanding of global encounters, and instead maps the contingent ways in which forms of mobility became pressed into the service of hegemonic processes of state- and nation-building: how flows of people and ideas created borders rather than simply crossing them

Reactivity and rotational spectra: The old concept of substitution effects

The internal rotation of methyl groups and nuclear quadrupole moments of the halogens Cl, Br, I in o-halotoluenes cause complex spectral fine and hyperfine structures in rotational spectra arising from angular momentum coupling. Building on the existing data regarding o-fluorotoluene and o-chlorotoluene, the investigations of o-bromotoluene and o-iodotoluene allow for a complete analysis of the homologous series of o-halogenated toluenes. The trend in the methyl barriers to internal rotation rising with the size of the halogen can be rationalised by repulsion effects as predicted by MP2 calculations. Furthermore, the analysis of the observed quadrupole coupling serves as a quantitative intra-molecular probe, e.g. for the explanation of the relative reaction yields in the nitration of halotoluenes, related to the different π-bond character of the C-X bond depending on the position of substitution

Finding a voice—a closer look at Chinese choral music development in the early twentieth century through Chao Yuan-Ren, Huang Zi, and Xian Xing-Hai

At the beginning of the twentieth century, when young Chinese scholars looked to Western nations for answers in hope of revitalizing a nation that once dominated the East, musicians and poets embarked on a journey of establishing a new Chinese style of music. Three sets of composer/poet collaborations and three different ways of infusing Western culture with Chinese culture laid the foundation for Chinese choral music today. Chao Yuan-Ren was a brilliant linguist and music lover who thought that to simply implant Western music onto Chinese text would suffice–his HaiYun, set to a poem of the equally brilliant poet Xu Zhi-Mo serves as a good example. Huang Zi believed in Confucius’ teachings that all new things must grow out of tradition. He and the lyricist Wei Huang-Zhang extended a literary tradition started in the Tang dynasty and produced Song of Everlasting Sorrow, which illustrates this philosophy quite well. Yet, for the underprivileged people who also loved music, folk songs provided a fertile ground as seen in the works of Xian Xing-Hai. During the second Sino-Japanese War, the poet Guang Wei-Ran and Xian worked hand-in-hand, producing the Yellow River Cantata that contains folksong-like melodies and many folk-music elements. Chinese choral music today is unavoidably connected to these three pieces. This document traces the early history of Chinese choral music through these three pieces and explains their influences on Chinese choral music today

Sparse and structured decomposition of audio signals on hybrid dictionaries using musical priors

International audienceThis paper investigates the use of musical priors for sparse expansion of audio signals of music, on an overcomplete dual-resolution dictionary taken from the union of two orthonormal bases that can describe both transient and tonal components of a music audio signal. More specifically, chord and metrical structure information are used to build a structured model that takes into account dependencies between coefficients of the decomposition, both for the tonal and for the transient layer. The denoising task application is used to provide a proof of concept of the proposed musical priors. Several configurations of the model are analyzed. Evaluation on monophonic and complex polyphonic excerpts of real music signals shows that the proposed approach provides results whose quality measured by the signal-to-noise ratio is competitive with state-of-the-art approaches, and more coherent with the semantic content of the signal. A detailed analysis of the model in terms of sparsity and in terms of interpretability of the representation is also provided, and shows that the model is capable of giving a relevant and legible representation of Western tonal music audio signals

VIRGINIA WOOLF IN CHINA AND TAIWAN: RECEPTION AND INFLUENCE

Virginia Woolf's reputation as a writer, critic, and writer has long traveled far and wide. While her popularity in Europe has been well documented, her reception in the Chinese-speaking world--which enjoys the largest population on earth--has been little discussed. This study represents an effort to trace the reception and influence of Woolf and her work in China and Taiwan, which share similar cultures and languages but have been separated by socio-political ideologies, back to as early as the 1920s. The discussion is temporally divided into four periods, from the pre-separation period before 1949, the pre-open-policy period before 1978, the pre-21st century period, through the most recent decade in the very beginning of the twenty-first century. Each period is shown to demonstrate its unique characteristics. The three decades before the Nationalist government retreated to Taiwan enjoyed a privilege of direct contact or correspondence with Woolf herself and her contemporaries. Such a privilege was nevertheless limited to the elite few, which in turn limited Woolf's overall reception. The next period witnessed a Woolf never so forlorn in the Chinese-speaking worlds. In China, she was totally silenced along with her modernist comrades. Her reception in Taiwan appeared somewhat better but was still hardly commensurate with the efforts introducing her and her contemporaries. The last two decades of the twentieth century saw her reception on the rise in both Taiwan and China. Their somewhat different readerships, however, distinguished the ways in which she had been received: while Taiwan was warm and quick to notice her social concerns, China was more critical in attitude and focused more on her literary theories. During the 2000s, Woolf's reception is argued to have matured to such an extent that it turns into influences as evidenced in the various artistic creations in response to her works and the various appropriations of her image as a feminist writer. From the sporadic budding in the first half of the twentieth century to its full blossom in the last decade, Woolf's reception is examined against its receiving environment and argued to vary with different factors at different times