Why is the base of the statue so fascinating for these American teachers, and why did the graduate student find the story interesting enough to share in the first place? Echoes of the Korean War adorn the landscapes of Seoul and South Korea, some more spectacular like the De-Militarized Zone, but most just ordinary sites akin to the statue’s base.
Echoing the global #MeToo movement, Chinese social media have raised a new wave of debates on issues of sexual harassment in Chinese educational institutions. Most critiques attend to the unequal power relations in which faculty members offer scholarly opportunities or advancement in exchange for sexual contacts with students, mostly female.
“Chair of the Future.” Seventy years ago, Margaret Mead confirmed her futurist leanings by proposing that universities should promote the study of profound social transformations by appointing Chairs of the Future. Research on historical cultures and societies—“the Middles Ages and Classical Greece”—was already well established, she argued.
Why don’t Chinese socializers want their children to be compassionate and altruistic, or, at least, not too much? Why don’t young children share things in an egalitarian fashion, despite being told to do so by teachers and parents? Do these singleton children take for granted that everything belongs to them, or do they learn to negotiate ownership disputes and establish fairness rules? Are these children self-centered “little emperors” or are they well-disciplined students? My book, The Good Child: Moral Development in a Chinese Preschool examines these and other puzzling questions I encountered during my fieldwork in Shanghai, from 2011 to 2012.
The theme of the summer issue of AN, Anthropological Futures, has been much on my mind as I took up residence in this historic city far from my home in Tokyo. So why does an anthropologist who has spent nearly her entire career in Japan decide to take her sabbatical in France?