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- Creators: Arizona State University
- Creators: Spring, Madeline
Description
Several contemporary clarinet works use Chinese folk music elements from different regions in new compositions to entice listener's and performer's appreciation of Chinese culture. However, to date, limited academic research on this topic exists. This research paper introduces six contemporary clarinet works by six Chinese composers: Qigang Chen's Morning Song, Yan Wang's Mu ma zhi ge (The Song of Grazing Horses), An-lun Huang's Capriccio for Clarinet and Strings Op. 41, Bijing Hu's The Sound of Pamir Clarinet Concerto, Mei-Mi Lan's Concerto for Clarinet and String Orchestra with Harp and Percussion, and Yu-Hui Chang's Three Fantasias for Solo Clarinet in B-flat. They are examined from different perspectives, including general structure, style, and rejuvenated folk music use. The focus of this research paper is to investigate the use of Chinese folk music in several works in collaboration with the composers. The author found that although contemporary composers use Chinese folk music differently in their works (i.e., some use melodies, others use harmony, while others use modes), each work celebrates the music and culture of the folk music on which the pieces are based. It is the author's hope to stimulate people's interest in music using Chinese folk music elements, and bring these lesser known works into the common clarinet repertoire.
ContributorsFeng, Chiao-Ting (Author) / Spring, Robert (Thesis advisor) / Gardner, Joshua (Committee member) / Micklich, Albie (Committee member) / Rogers, Rodney (Committee member) / Schuring, Martin (Committee member) / Arizona State University (Publisher)
Created2013
Description
This case study explores similarities and differences between the instructors' beliefs about oral corrective feedback and their actual practices in a summer Chinese program. This kind of feedback is beneficial for beginning college-level learners of Chinese to improve their speaking accuracy. The researcher conducted face-to-face interviews with two teachers of Chinese, focusing on their beliefs about oral corrective feedback in their language classrooms. In addition, the researcher recorded teacher-student interactions through class observation in order to analyze the teachers' actual practices of oral corrective feedback. The main findings show that the teachers hold similar beliefs on oral corrective feedback and its beneficial role in helping improve learners speaking accuracy. The fact is that they frequently provide oral corrective feedback in classroom, mostly using recasts. Implications are discussed in view of the necessity of using explicit feedback and recasts appropriately. In addition, this study demonstrates the need for specific professional development and teacher training about how to provide efficient corrective feedback.
ContributorsDong, Zhixin (Author) / Spring, Madeline K. (Thesis advisor) / West, Stephen (Committee member) / Oh, Young (Committee member) / Arizona State University (Publisher)
Created2012
Description
This study explores how WeChat, one of the most popular Chinese-based Social Network Sites (SNSs), has been adopted and used under different patterns between two Chinese generation cohorts, namely “The post-70” (i.e., people who were born in the 1970s) and “The post-90” (i.e., people who were born in the 1990s). Three major issues were examined in this Study: (1) what are the differences in WeChat connection between two generations; (2) how Chinese post-70 and the post-90 cohorts differ regarding their cultural value orientations and how those differences influence their WeChat connection; (3) if there is a participatory cultural divide between two generation cohorts. Two hundred and eight the post-70 cohort and 221 the post-90 cohort were recruited to complete a 91-item survey. Results indicated significant differences between the post-70 and the post-90 cohorts in WeChat adoption and use, collectivistic/individualistic (COL/IND) orientations, and participation in creating and spreading of popular online memes. Moreover, factors influencing human capital- enhancing activities on WeChat were examined. Also explored were the influence of cultural values on the motivations to connect to the Internet and frequencies of different types of WeChat activities. Major findings and limitations were discussed.
ContributorsHu, Qingqing (Author) / Cheong, Pauline (Thesis advisor) / Shuter, Robert (Committee member) / Mossberger, Karen (Committee member) / Arizona State University (Publisher)
Created2018
Description
What is the value of postsecondary education in prison? For the past two years, my involvement with the Prison English Program in the Department of English at Arizona State University has pushed me to explore answers to this question. I began by teaching creative writing for one semester through the Pen Project, an online internship in which undergraduate students provide critical responses to writing produced by inmates at the Penitentiary of New Mexico. The next two semesters, I co-‐taught Shakespeare on a minimum-‐security yard at the Arizona State Prison Complex in Florence. This semester, eager to expand my teaching repertoire and the breadth of ASU programming in Arizona prisons, I teach an introductory Chinese language course at the Cook Unit in Eyman.
ContributorsCai, Tina (Author) / Lockard, Joe (Thesis director) / Spring, Madeline (Committee member) / Barrett, The Honors College (Contributor)
Created2014-05
Description
The following paper is a translation of National Zhengzhi University Professor Li Fengmao’s original Chinese article. This translation was completed with the express approval of Professor Li, and under the direction of Professor Stephen R. Bokenkamp.
Quanzhen Daoism (“The Way of Complete Perfection”) is a sect of Daoism founded by master Wang Chongyang (王重陽 1113-1170) in the twelfth century AD. The tradition is, in essence, the systemization and formalization of traditional Daoist practices through the implementation of Confucian and Buddhist infrastructure. Synthesizing Confucian practices of study and copying of classics, proper human relationships, and master-student succession, and Buddhist chujia (出家 “to leave the household”) and large public monastic systems, Quanzhen Daoism established systematic mechanisms which facilitated the zealous advancement of practitioners.
The Quanzhen sect formalized the Daoist tradition of “famous mountains and enlightened teachers” and integrated the respective practices of residing in a monastery and participating in fangdao (訪道) as required components of personal cultivation, constituting “monastery residence” and “travel” experiences. These two components complemented each other and eventually came to form the integral experiences of Quanzhen cultivation. The establishment of a uniform “household system,” inter-monastery exchange system, “Pure Rules,” “Collection of Orthodox Chants,” “percept transmission system,” and “name assignment system” streamlined the acclimation process for both entering the household of religion and participating in required ceremonies during travel.
Ultimately, the systemized infrastructure established by Quanzhen Daoism allowed for the formation of a complete ordered society outside of the secular world. This Quanzhen world, in turn, provided the framework for large-scale, practical implementation of Daoist techniques, the most ideologically significant of which are participation in arduous travel and actualization of “an irregular accordance with the Dao.”
Quanzhen Daoism (“The Way of Complete Perfection”) is a sect of Daoism founded by master Wang Chongyang (王重陽 1113-1170) in the twelfth century AD. The tradition is, in essence, the systemization and formalization of traditional Daoist practices through the implementation of Confucian and Buddhist infrastructure. Synthesizing Confucian practices of study and copying of classics, proper human relationships, and master-student succession, and Buddhist chujia (出家 “to leave the household”) and large public monastic systems, Quanzhen Daoism established systematic mechanisms which facilitated the zealous advancement of practitioners.
The Quanzhen sect formalized the Daoist tradition of “famous mountains and enlightened teachers” and integrated the respective practices of residing in a monastery and participating in fangdao (訪道) as required components of personal cultivation, constituting “monastery residence” and “travel” experiences. These two components complemented each other and eventually came to form the integral experiences of Quanzhen cultivation. The establishment of a uniform “household system,” inter-monastery exchange system, “Pure Rules,” “Collection of Orthodox Chants,” “percept transmission system,” and “name assignment system” streamlined the acclimation process for both entering the household of religion and participating in required ceremonies during travel.
Ultimately, the systemized infrastructure established by Quanzhen Daoism allowed for the formation of a complete ordered society outside of the secular world. This Quanzhen world, in turn, provided the framework for large-scale, practical implementation of Daoist techniques, the most ideologically significant of which are participation in arduous travel and actualization of “an irregular accordance with the Dao.”
ContributorsMarin, Zachary Mark (Author) / Bokenkamp, Stephen R. (Thesis director) / Spring, Madeline (Committee member) / Barrett, The Honors College (Contributor) / School of International Letters and Cultures (Contributor) / School of Life Sciences (Contributor)
Created2014-05
Description
Ethos or credibility of a speaker is often defined as the speaker's character (Aristotle). Contemporary scholars however, have contended that ethos lies with the audience because while the speaker may efficiently persuade, the audience will decide if it wants to be persuaded (Farrell). Missing from the scholarly conversation is attention to how ethos is performed between speaker and audience under institutional structures that produce inequitable power relations subject to changing political contexts over time. In this dissertation I analyze how ethos is performed that is a function of a specific social and political environment.
My grandfather, Al Foon Lai, was a paper son. As an adult, I learned that paper sons were members of paper families that may or may not actually exist except on paper; furthermore paper immigration was the way many Chinese entered the United States to get around the Chinese Exclusion Act (1882-1943). Grandfather held legal status, but grandfather's name was fictitious and thus his entry to the United States in 1920 was illegal. Today by some authorities he would be classified as an illegal immigrant. As Grandfather's status as a paper son suggest, Grandfather's credibility as someone with the legal prerogative to reside in the U.S. was a dynamic construct that was negotiated in light of the changing cultural norms encoded in shifting immigration policies. Grandfather constructed his ethos "to do persuasion" in administrative hearings mandated under the Chinese Exclusion Act that produced asymmetrical power relations. By asymmetrical power relations I mean the unequal status between the administrator overseeing the hearing and Lai the immigrant. The unequal status was manifest in the techniques and procedures employed by the administrative body empowered to implement the Chinese Exclusion Act and subsequent laws that affected Chinese immigrants. Combining tools from narrative analysis and feminists rhetorical methods I analyze excerpts from Al Foon Lai's transcripts from three administrative hearings between 1926 and 1965. It finds that Grandfather employed narrative strategies that show the nature of negotiating ethos in asymmetrical power situations and the link between the performance of ethos and the political and social context.
My grandfather, Al Foon Lai, was a paper son. As an adult, I learned that paper sons were members of paper families that may or may not actually exist except on paper; furthermore paper immigration was the way many Chinese entered the United States to get around the Chinese Exclusion Act (1882-1943). Grandfather held legal status, but grandfather's name was fictitious and thus his entry to the United States in 1920 was illegal. Today by some authorities he would be classified as an illegal immigrant. As Grandfather's status as a paper son suggest, Grandfather's credibility as someone with the legal prerogative to reside in the U.S. was a dynamic construct that was negotiated in light of the changing cultural norms encoded in shifting immigration policies. Grandfather constructed his ethos "to do persuasion" in administrative hearings mandated under the Chinese Exclusion Act that produced asymmetrical power relations. By asymmetrical power relations I mean the unequal status between the administrator overseeing the hearing and Lai the immigrant. The unequal status was manifest in the techniques and procedures employed by the administrative body empowered to implement the Chinese Exclusion Act and subsequent laws that affected Chinese immigrants. Combining tools from narrative analysis and feminists rhetorical methods I analyze excerpts from Al Foon Lai's transcripts from three administrative hearings between 1926 and 1965. It finds that Grandfather employed narrative strategies that show the nature of negotiating ethos in asymmetrical power situations and the link between the performance of ethos and the political and social context.
ContributorsCarter, Karen Lynn Ching (Author) / Long, Elenore (Thesis advisor) / Hannah, Mark (Committee member) / Warriner, Doris (Committee member) / Arizona State University (Publisher)
Created2016
Description
This dissertation focuses on the psycho-cultural perceptions and social interactions among a sample of 58 Chinese immigrant women in the Maricopa County, the Phoenix metro area of, Arizona, and the manner in which they are able to negotiate multiple identity markers that in part influence and define their capacity to achieve and maintain self-referential growth. The central question this dissertation seeks to address is: what historical forms have emerged, accumulated and reproduced through the actions of women in spaces within and between households, networks and social relations, voluntary associations, political participation, economic and financial transactions, and educational, religious, and civic, recreational and artistic activities; and how are these symbolically represented?This research is comprised of three stages. First, I show how a group of Chinese immigrant women living in, Arizona, combine the Eastern and Western connotations of the Phoenix metro area, to create a fourfold conceptual metaphor of the phoenix. Second, I demonstrate that how such symbolization and metaphorization represent their personal immigration experience, femininity, ethnic identity, and geographic location. Third, I also highlight how they associate themselves with the heuristic of the phoenix as a tool for self-empowerment, virtue, well-being, and self-representation.
This dissertation concludes that the Chinese women living in the Phoenix area not only apply the metaphor of the phoenix to themselves, but also reference this mythical bird in their social media ID, clubs names, and themed events, and include it in their oral traditions. In contrast, they reject, negotiate, or resist the stigma and stereotypes attached to the “dragon” symbol which often convey qualities of overpowering and irrational oppression in western mythology. Instead, they associate themselves with the heuristic of the phoenix as a tool for self-empowerment, virtue, well-being, and ethnic self-representation. Such metaphorization and symbolization contribute to their resistance to the symbolic violence by countering with their own powerful self-referential narratives, that have shaped their Chinese community.
ContributorsShi, Hua (Author) / Cruz-Torres, Maria (Thesis advisor) / Velez-Ibanez, Carlos (Committee member) / Li, Wei (Committee member) / Arizona State University (Publisher)
Created2021