Judith Shapiro, China’s Environmental Challenges,

In the decades since the late 1970s, China has become a manufacturing powerhouse for the world. This has helped improve the lives of its population, but major repercussions on its environment have drawn the attention of Western scholars in diverse disciplines since the 1980s. Judith Shapiro’s book is part of this trend. She already published a book on this issue in 2001 (Mao’s War against Nature: Politics and the Environment in Revolutionary China, Cambridge University Press). While that work..

Benoît Vermander, L'Enclos à moutons: un village Nuosu au sud-ouest de la Chine (The Sheepfold: A Nuosu village of South-Western China

Benoît Vermander, L'Enclos à moutons: un village Nuosu au sud-ouest de la Chine (The Sheepfold: A Nuosu village of South-Western China), Paris, Les Indes Savantes, 2007, 244 pp. As he notes in the prologue to his book, Benoît Vermander is a Jesuit priest who has headed the Ricci Institute in Taipei since 1996, and who visited Sichuan Province for the first time in 1993. He had heard praises of the beauty of the "Cool Mountains" (Liangshan), but in addition to the natural environment that insp..

Benoît Vermander, L’enclos à moutons. Un village nuosu au sud-ouest de la Chine

Benoît Vermander, L’enclos à moutons. Un village nuosu au sud-ouest de la Chine, Paris, Les Indes savantes, 2007, 244 p. Prêtre jésuite à la tête de l’Institut Ricci de Taipei depuis 1996 (comme il le précise dans le prologue du livre), Benoît Vermander se rendit pour la première fois en 1993 dans la province du Sichuan : on lui avait vanté la beauté des paysages de ses « Montagnes fraîches » ou « Liangshan » en chinois. Au-delà de l’environnement naturel, source d’inspiration pour ses peintu..

Benoît Vermander, L’Enclos à moutons : un village Nuosu au sud-ouest de la Chine

Yen Dam Hiav. Benoît Vermander, L’Enclos à moutons : un village Nuosu au sud-ouest de la Chine . In: Perspectives chinoises, n°111, 2010. pp. 95-96

À la croisée des chemins ontologiques: Une réserve naturelle chinoise comme laboratoire de la diversité des perceptions de l’environnement (île de Hainan, Chine)

The «ontological turn» in anthropology challenges the universality of the nature-culture divide and calls for alternative approaches to different perceptions of environments. This article studies how dwellers, administrators, field guides and tourists perform a Chinese nature reserve. By testing the heuristic value of Philippe Descola’s cosmological grid, it explores the ways in which a variety of actors perceive themselves and «others», how they categorise the place and the beings that live in it, and what they do and think others do inside. As a result, it shows how mutual ignorance of these diverging engagements in a common environment gives rise to «ontological conflicts», while new possibilities of coexistence emerge.The «ontological turn» in anthropology challenges the universality of the nature-culture divide and calls for alternative approaches to different perceptions of environments. This article studies how dwellers, administrators, field guides and tourists perform a Chinese nature reserve. By testing the heuristic value of Philippe Descola’s cosmological grid, it explores the ways in which a variety of actors perceive themselves and «others», how they categorise the place and the beings that live in it, and what they do and think others do inside. As a result, it shows how mutual ignorance of these diverging engagements in a common environment gives rise to «ontological conflicts», while new possibilities of coexistence emerge.The «ontological turn» in anthropology challenges the universality of the nature-culture divide and calls for alternative approaches to different perceptions of environments. This article studies how dwellers, administrators, field guides and tourists perform a Chinese nature reserve. By testing the heuristic value of Philippe Descola’s cosmological grid, it explores the ways in which a variety of actors perceive themselves and «others», how they categorise the place and the beings that live in it, and what they do and think others do inside. As a result, it shows how mutual ignorance of these diverging engagements in a common environment gives rise to «ontological conflicts», while new possibilities of coexistence emerge

Benoît Vermander, L’Enclos à moutons : un village Nuosu au sud-ouest de la Chine

Yen Dam Hiav. Benoît Vermander, L’Enclos à moutons : un village Nuosu au sud-ouest de la Chine . In: Perspectives chinoises, n°111, 2010. pp. 95-96

Politique et enjeux culturels du préservatif en Chine à l’ère du SIDA

En analysant le débat animé entre l’État chinois d’une part et l’alliance formée par les «réalistes » de la santé et les fabricants de préservatifs de l’autre, cet article cherche à montrer que, si l’État ne joue pas un rôle dynamique dans la promotion du préservatif, les campagnes publicitaires pour convaincre et donner les moyens à la population de se protéger efficacement contre le virus du SIDA ne produiront pas l’effet escompté. L’attitude de l’État chinois vis-à-vis de ce moyen de prévention entrave la lutte contre l’épidémie.Zheng Tiantian, Yen Dam Hiav. Politique et enjeux culturels du préservatif en Chine à l’ère du SIDA. In: Perspectives chinoises, n°106, 2009. pp. 61-73