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This paper examines the experiences of Chinese international students from East Coast University (a pseudonym) in the United States through their participation in a Chinese ethnic-based Christian church (CCC). Employing ethnographic-based fieldwork, the study highlights how Chinese international students see their experiences in CCC as a source of acculturation to U.S. society. However, the students evidence little understanding of the reality that they are in fact being acculturated to a subculture within U.S. society that at times embraces values contradictory to those of progressive-oriented East Coast University.

This study critically examines knowledge in elementary school textbooks in China. Language analysis and story-line analysis are used to examine how the knowledge related to minority groups and how the knowledge related to the Han group are introduced and interpreted. This study finds that the Han knowledge dominates elementary school textbooks in China and that minority knowledge and culture are under-represented, which demonstrates that the dominant Han group's knowledge is seen as the "truth" while minority knowledge is seen as backward. Moreover, through the dominant Han group's selection and construction of school knowledge, the Han group reproduces its ideology and legitimates its hegemonic control over minority groups. Minority knowledge and culture are, therefore, subjugated. (Contains 1 note.)

The present era is characterized by scientists' high level of mobility, which is due to the characteristics of science work and its dynamic nature. Scientific activity knows no boundaries, and mobility is a vital factor of the mutual cultural and professional enrichment of scientific communities. The international migration of scientists is creating opportunities and challenges for societies that both lose and gain scientists. In this article, the author describes the types of scientists' social mobility and discusses the state regulation of the social mobility of scientists in Russia, Western Europe, and the United States. The author also identifies negative consequences of scientists' social mobility in these countries. The high level of scientists' international mobility has introduced serious changes in the mechanism of the reproduction of the scientific elite in Russia. Owing to the emigration character of mobility and the lack of an appropriate science policy, Russia is lagging behind the developed countries of Europe and the United States when it comes to indicators of its inclusion in the world science community. Here, the author argues that more attention needs to be given by the Russian government to the development of programs and organizations that would enable Russian science to be more competitive internationally.

Recent research has highlighted the role of culture in emerging adulthood (age between 18 and 25 years). However, most studies have examined majority cultures (e.g., China) as well as subcultures (e.g., American ethnic minorities). Thus, work on other aspects of culture such as religion is needed given the emerging evidence that it may have an impact on development. This study explored the role of religious culture in the emerging adulthood of college students. Participants were 445 undergraduates (ages 18-20 years) from institutions that were Catholic (31 males, 89 females), Mormon (48 males, 200 females), and public (21 males, 56 females). Results found religious differences in (a) the criteria young people deemed necessary for adulthood, (b) the extent to which emerging adults felt they had achieved these criteria, (c) various aspects of spirituality including practices and beliefs, and (d) the behaviors in which emerging adults engage.

This report was based on the author's study in China in 1980-81 and on the findings of other observers, Chinese data, and analyses of the post-Mao adult education system (1977-1982). It focuses particularly on the shifts in adult education priorities and programs and on the political and pedagogical debates. (SSH)

Despite the booming reverse student mobility in international higher education, pertinent literature is limited due to a narrow focus on the employability and employment of returning graduates, without considering their holistic lived experience in the home context that is subjected to shaping forces of grand narratives that emerge alongside shifting sociohistorical discourses. Shedding light on the emerging ‘Haifei,’ or ‘overseas returning waste’ narrative in China, this study conducted a qualitative inquiry into returnees’ self-identification of and action upon this collective identity. It makes new contributions in revealing some deep-seated contextualized dynamics that underpin the emergence of the new narrative, which are captured in the Sang culture currently engulfing Chinese youths and the concomitant self-formation as identity construction. [ABSTRACT FROM AUTHOR]

Visual political communication in the social media sphere is increasingly valuable for its ability to more effectively persuade viewers in this increasingly cluttered media landscape. Using multi-model discourse analysis and following the theoretical framework of Everyday Politics, this study focuses on a random sample (N = 200) of user-generated Internet memes from Chinese national youth propaganda campaign Youth Study. In addition, the author observed the sharing and dissemination of these memes in online public discussions. The findings reveal that young participants maintain a varying distance from politics. They employ strategies such as dark humor, hyperbole, contrast, and appropriation of pop culture to portray two key roles – the charming, brilliant followers and the abandoned, hunted breakers, and to construct four main scenarios-cute threat, humble beg, funny politics, and veiled resistance. This politicized propaganda campaign is being transformed from state aspirations to the creative daily cultural consumption of young netizens. This analysis contributes to the scholarly literature on youth subcultures, political mobilization, and visual propaganda in post-socialist China. [ABSTRACT FROM AUTHOR]

Drawing on the notions of transmedia storytelling and engagement, this study investigates how practitioners engage with the process of producing and consuming boys' love (BL) audio dramas, the trans-directional communication and interaction between producers and consumers in the transmedia BL subcultural space, and the implications of their engagement for counterculture. We contribute to the growing field of BL studies by providing insights into how practitioners can stimulate these cultural productions as a part of gender–sexuality-related counterculture in the new media space of audio dramas. We argue that the engagement of BL audio drama producers and consumers ('prosumers') features the sense of countering the predominant heteronormativity in China by producing explicit homosexual romance, actively expanding the story elements transmedially, and bringing queer members into the BL audio drama community. In this way, built by both producers and consumers together, the BL audio drama community is no longer a female-only area, but becomes a more inclusive 'third' space constituted by people with diverse sexual identities and orientations. Given its knowledge, perspectives, and experiences, the BL audio drama community, as a countercultural group, has a certain potential to bridge the divide between the female-led BL subculture and the larger queer community. [ABSTRACT FROM AUTHOR]

Catchwords, as important social and cultural symbols, are the barometer of a country's society and culture. In China, various catchwords are coined and used every year by Chinese people, especially the young. Of these catchwords, one particular type that expresses despondency or Sangness is increasingly gaining scholarly attention. This study takes a socio-linguistic approach to investigating the most frequently used Sangness-related Chinese catchwords in the past ten years. By examining the annual top ten catchwords selected by Biting Words and Chewing Words between 2013 and 2022, it finds that the most frequently used Sangness-related Chinese catchwords in the past decade have been (1) Ge You Slouch, (2) feeling awful and wanting to cry, (3) Buddha-like, (4) 996 work schedule, (5) life is too hard for me, (6) laborer, (7) involution, (8) lying flat, and (9) mental internal friction. These catchwords mainly serve the functions of deconstructing mainstream values, expressing self-mockery, and seeking value recognition. The development of these Sangness-related catchwords is characterized by an increasing diversity and a stronger applicability. [ABSTRACT FROM AUTHOR]

This study aims to analyze the affective economies that propel the viral circulations of the "Lying Flat" movement as a form of youth counternarrative in contemporary China with a special focus on the historic specificity and social imaginary revolving around the "Lying Flat" meme on Chinese social media. This study sees affect as social actions and historical constructs, exploring the sociohistorical conditions of the movement and an analysis of the bodily experience in the "Lying Flat" meme. The transduction of such experience further propels the development of the "Lying Flat" movement. We intend, through this study, to offer a detailed understanding of the uptake, circulation, and affect of the recent youth counternarratives in China. Transduction of affect across audio-visual resources in multimodality in this case suggests that objects of emotions can simultaneously take on varied forms, which propels wider circulations of affect that bind collective identities of marginalized groups of individuals. [ABSTRACT FROM AUTHOR]

This articles examines the representation of the blurred boundary between bromance and romance in the Chinese drama, S.C.I. Mystery (2018) and how it can be interpreted in Chinese gender discourse because it is the unique boys' love fanfiction being adapted for an online drama in mainland China. We use the term bromance-as-masquerade to denote a representational strategy of depicting male–male romance under the guise of homosocial bromance. Bromance-as-masquerade facilitates the promotion of male intimacy cultivated by the leading actors themselves and the production team in the marketing process. Their actions demonstrate a proactive engagement in the counterpublic discourse; however, this article argues that the self-censored modification of the plot-setting represents a refusal and exclusion of boys' love subculture, which places the notion of the counterpublic in question. [ABSTRACT FROM AUTHOR]

Across lesbian communities in Hong Kong, China (PRC), and Taiwan (ROC), a group of masculine-presenting, assigned-female-at-birth individuals have come to be known as tomboys. Their partners are often normatively-feminine women who are labeled po (wife) in the mandarin-speaking China and Taiwan and TBG ("TomBoy's Girl") in the former colony. Throughout the late twentieth century and the 2000s, po and TBG had been conceptualized as latent heterosexuals whose heterosexuality was "falsely" displaced onto the tomboy lover, and it was also widely suspected that these women would eventually return to their "true" heteronormative lives. On the other hand, the 2010s era also sees queer women in the three Chinese societies increasingly leaning towards doing away with tomboy, TBG, po and all kinds of sexual identity categories altogether. How has the decades-old image of the "falsely-desiring" TBG/po evolved in this context of postidentity politics? In what ways is TBG/po desire imagined to be "real" or "fake"? And how has the true/false framework itself been transformed by postcategory yearnings? This article traces the shifting discourses on "authentic desire" ascribed to TBG and po women by first examining two media texts popular in the three lesbian circles—Yes or No and Girls Love—and second by looking into how women in these circles interpret these texts. [ABSTRACT FROM AUTHOR]

According to Goffman, interaction rituals are underpinned by moral norms, and work in a moral fashion. The research discussed here, based on ethnographic case studies of the use of guanxi (Chinese personal connections) to gain school places in two Chinese cities, reveals that ritual performance in bribery guanxi can construct moral performance, implying justice and morality and thereby giving rise to a bribery subculture. Such moral performance, in turn, increases the social capital of the parties involved. The motivations for moral performance in this context differ. In some cases, the parties regard their practice as illegal and/or immoral, and ritual performance is employed to conceal the illegality of the transaction. In others, the practice of bribery is considered to fall within the renqing ethic, and ritual performance is used to mask the instrumental character of the transaction. Motivations for ritual performance also differ according to the closeness of guanxi ties between the briber and the bribed. This article identifies two forms of ritual performance – ' ketao ritual', a form of renqing that attempts to mask instrumentality, and 'tacit ritual', which attempts to conceal illegality – and reveals how the individuals' performance is related to different levels of closeness in guanxi. Although bribery takes place in many societies, the uses of ritual to morally validate bribery in China, especially the combination of ketao and tacit ritual, seems to be a particular cultural phenomenon. [ABSTRACT FROM AUTHOR]

Masculinity in contemporary China can be embodied by myriads of works featuring male-male same-sex intimacy and eroticism, which fall into a genre dubbed as danmei ‘addicted to beauty; indulgence in beauty’, aka Boys Love (BL). As a marginalised yet increasingly visible subculture, danmei writing has attracted legions of female producers/consumers, who are (self-)referred to as ‘rotten girls’. The female-oriented fiction is overwhelmingly marked by a conspicuous dichotomy differentiating seme (top) from uke (bottom) roles, and a prodigious amount of narratives concern feminisation of uke characters, motivated by the prevailing ‘soft masculinity’. Nonetheless, readers also delight in a subcategory of danmei featured by shaonü gong ‘maiden/adolescent-girl seme’ manifesting epicene demeanour and conducting sajiao which denotes playing cute/winsome/petulant or performing pettishness/coquettish. The sajiao acts of semes indicate authorial personae and the ‘cuteness’ youth culture, especially the ‘paradoxical cuteness’ integrating masculinity and femininity as well as cross-dressing and cross-gender performance. Furthermore, seme characterisation entailing enfeebled virility enables female readers to challenge [ABSTRACT FROM AUTHOR]

Purpose: The balanced scorecard (BSC) has been a popular management innovation in health care. Implementing an innovation like the BSC can change the professional subcultures of a hospital. The purpose of this paper is to measure subcultures to establish the level of change during the implementation of a management innovation in a single Chinese public hospital. Design/methodology/approach: Four surveys were administered to the staff of a single hospital, and a 100,000-word research diary was compiled from observation of the research process. A longitudinal case study design was administered from 2006 to 2009. The competing values tool was administered twice to assess organizational cultural change. Findings: There was a change in the culture of different professional groups. The group with the strongest dominating culture type, which relies on cohesion, morale and employee participation in decision-making, shows the most positive change in cultural types during the BSC implementation process. Management innovations such as the BSC can create more balance in each professional group. Practical implications: The successful implementation of a management innovation in a hospital requires the managers to consider meeting the demand of medical professional groups and achieve desired culture type change, which in turn may help to achieve the expected results. Originality/value: This paper provides support to the finding that groups with a dominant group culture are more receptive to change and implementing a management innovation can influence professional group's culture. It also provides evidence that the implementation of BSC can create more balance in each professional group's culture. Although these findings come from health care, it may have relevance to other contexts in China. [ABSTRACT FROM AUTHOR]

The present study aimed to investigate the relationship between the time to positivity (TTP) of blood cultures and the performance of short-term subculture for MALDI-TOF MS-based identification of microorganisms from positive blood cultures in pediatric patients. The study was conducted between April 2018 and July 2019 at a tertiary children's hospital in Eastern China and the TTP of all the blood cultures included was retrospectively collected at the same time. In total, 332 monomicrobial blood cultures were included in the study. Blood cultures that were identified at the genus level (score ≥ 1.700) by the short-term subculture protocol had shorter TTP (median TTP: 17.5 h) than of those not identified (median TTP: 24.6 h; P < 10–3). Those that were identified at the species level (score ≥ 2.000) by the short-term subculture protocol also had shorter TTP (median TTP: 16.7 h) than of those not identified (median TTP: 21.7 h; P < 10−3). ROC curve analysis indicated that the TTP cutoff value to the genus level of the short-term subculture protocol was 18.2 h (area under the curve (AUC): 0.801; 95% confidence interval (CI) 0.741–0.861; P < 10−3). At the same time, the TTP cutoff value to the species level of the short-term subculture protocol was 18.1 h (AUC: 0.747; 95% CI 0.694–0.800; P < 10−3). TTP is a convenient and valuable prognostic tool for the determination of the performance of short-term subculture for MALDI-TOF MS-based identification of microorganisms from positive blood cultures in pediatric patients. [ABSTRACT FROM AUTHOR]

This article examines Sang (丧) subculture within the context of positive energy (正能量) in post-reform China, and how as an emergent subculture it is characterised by feelings of defeatism and loss. Chinese youths share Sang memes via social media as a form of affective identification to communicate their sense of disenchantment with the 'main melody' of official discourse in post-reform China, and in this sense it is similar to other Internet cultures such as e'gao and diaosi. However, unlike subcultures in the West, Sang subculture does not constitute a form of political resistance, but expresses instead an inchoate feeling of loss among Chinese youths. This article asks two research questions: how does Sang subculture parody normative subject positions of youth constructed by official state discourse, and what does it reveal about the subjectivity of its participants? This article employs Raymond Williams' concept of 'structures of feeling' within a semiotic framework to analyse three sets of Sang memes to understand the processes of subjectivity formation and the affective significance to its participants. Through semiotic analysis of Sang memes and semi-structured interviews with 20 participants aged between 18 and 26, we find that Sang subculture is a current of thought-feeling due to a perceived incapacity by Chinese youths to live up to the ideological re-positioning within official consciousness. [ABSTRACT FROM AUTHOR]

This paper examines the experiences of Chinese international students from East Coast University (a pseudonym) in the United States through their participation in a Chinese ethnic-based Christian church (CCC). Employing ethnographic-based fieldwork, the study highlights how Chinese international students see their experiences in CCC as a source of acculturation to U.S. society. However, the students evidence little understanding of the reality that they are in fact being acculturated to a subculture within U.S. society that at times embraces values contradictory to those of progressive-oriented East Coast University. [ABSTRACT FROM AUTHOR]

To date, the academic discussion of graffiti culture in Greater China borrows a set of theoretical assumptions or preoccupations based on Euro-American graffiti subculture practices, focusing on the artistic dimensions of graffiti. This article, based on an ethnography in Macau, tries to re-examine two forms of local graffiti culture – the one influenced by hip hop culture, the other by the Chinese writing tradition – and endeavours to analyse the logic of their different spatial strategies and embodied practices. [ABSTRACT FROM PUBLISHER]

This article examines the interests and concerns of two ethnic communities straddling the Sino-Tibetan borderlands-- the Gyalrongwa and Qiangzu--in the reconfigurations of their relations with the Chinese state, the Han, the Tibetans, and with each other, especially since 2008. I argue that both the Gyalrongwa and Qiangzu employ various tactics for their anticipated goals, notably strategic marginality, dissimilation through analogy, or the marginal's scapegoating, partly as responses to the Tibetan unrest and Sichuan earthquake. The differences and similarities in their authenticity and other claims as well as the approaches and strategies adopted are primarily outcomes of their hybridized identities and their marginal status vis-à-vis the Han state and Tibetans in history and at present. Above all, I adopt and expand the natural science convergence zone concept to identify multifarious manifestations and layers of the center-periphery paradigm as well as processes and effects of convergences among multiple external and internal forces at borders and margins. In provoking a further critical analysis and comparison, I bring forth Hong Kong's unique role as both a world metropolis and a peripheral Chinese city. I then conclude with open-ended questions regarding this theoretical model's prospects and challenges in examining and comparing a diverse range of borders and margins (and beyond) across time and space, including various subcultures in urban and other settings. [ABSTRACT FROM AUTHOR]

This paper reports the findings of an eight-month ethnographic study of a small group of at-risk youths in a school of a southern coastal city in China. The process leading to the young students being marginalised by the school system and how they developed a ‘muddling through’ subculture to counteract this marginalisation is revealed. It is argued that this small group of at-risk youths has capitalised on their subculture and used it to resist authorities, to acquire social skills and to safeguard their psychological well-being. The present study contributes to the literature in several ways. First, the in-depth description of the subculture of a group of at-risk youths in a Chinese school provides a Chinese angle for youth (post-) subculture studies. Second, the critical discussion about the ‘empowerment’ role that the ‘deviant’ subculture plays enriches the literature about the functions of youth culture. [ABSTRACT FROM PUBLISHER]

A widespread utilization of stratagem in politics, foreign relations, and business is a cultural phenomenon in China, yet insufficient attention has been paid to the strategic implications of such a culture by Western academics and practitioners. Such a cultural phenomenon is rooted in antiquity, shaping the thinking and strategic behavior of the Chinese people. This article conceptualizes stratagem in the context of China, theorizes the formation of stratagem culture, and discusses the implications for both academics and practitioners. [ABSTRACT FROM AUTHOR]

The article discusses the musical events at the Raying Temple in Tsingtao in Shandong Province, China and impact of Utopia on musical events organized at the Raying Temple. Topics discussed include utopianism in Modern China, change in the Chinese society from collectivism to individualism, and rock music of the Utopian era in China.

The article looks at the main characteristics of online nationalism among the Generation Post-1980s when they become a visible force in the online nationalism formations of China. Topics discussed include the development of nationalist subculture in college-student online forums, nationalism as a recurrent theme in Chinese online politics, and the blurred boundaries between overseas students and commercial portals.

With the development of Internet technology, ordinary young people in China have increasingly participated in the kinds of performance that were previously dominated by professional artists and even propaganda departments. After reviewing Western scholars’ research on youth subculture, the author attempts to combine generational and structural explanations into an analytical framework in explaining the Chinese youth performances on the Internet as a result of the generation gap and the polarisation of rich and poor in Chinese society. By examining the dubbing performance titled 'Gao Le Ge Kao' [高了个考, Having the National Examinations], which satirises the policy of China's national college entrance examination, the author draws the conclusion that youth performances on the Chinese Internet mainly reflect a form of implicit resistance for individual interests rather than toward the political system in China. [ABSTRACT FROM AUTHOR]

Given the growth of Macao's casino industry and its popularity with Chinese visitors from various locations, an understanding of subcultural differences is critical. This study reports on the observations of a convenience sample of 302 long-time Macao casino staff members regarding casino customers from Mainland China, Hong Kong, and Taiwan. While these customers have much in common, the employees reported differences in the three subcultures' gambling behavior, in the areas of untidy or disruptive behavior, generous (tipping) behavior, complaining and active behavior, passive behavior, game-focused behavior, and chip-exchange behavior. By understanding and addressing these differences, many of which are relatively subtle, the managers of Macao's casinos can improve the quality of service offered to these guests. [ABSTRACT FROM AUTHOR]

The article explores two different articulations of the attitudes of young Chinese netizens towards the state: the neo-nationalist web community, ‘Anti-CNN.com’/‘April Youth’, and the online ‘machinema’ film, ‘Online Gaming Addicts’ War’. Both of these online practices are associated with the post-’80 s generation, which I argue is a key constituency in contemporary Chinese internet discourse. Through these case studies, the article explores the viability of recent attempts to apply Foucauldian theories of governmentality to the case of China. It identifies a determining factor here in the recurring tendency of the Party-state, whilst generally attempting to embrace more sophisticated forms of governance, to default towards crude techniques and technologies of prohibition in its regulatory stance towards the internet. Whilst this stance is likely to be unsustainable in view of the dynamics of global media culture, the article argues that this does not undermine claims over the existence of a distinctive Chinese form of governmentality. Rather, the Chinese case should strengthen doubts over the view of some that governmentality is incompatible with the state’s deployment of violence. [ABSTRACT FROM AUTHOR]

China has an estimated 30 million gay population, many of whom marry unknowing heterosexual partners due to family and societal pressure. Some pursue an alternative by entering Xinghun, also known as formality marriage or fake marriage, between a gay man and a lesbian. Such relationships are asexual and formulated solely for familial, social, and reproductive purposes. Analyzing 150 Xinghun ads posted on Tianya.cn, this is an exploratory study of an unique relationship behavior, to shed light on the lived experiences of this traditionally voiceless minority group. The qualitative theme analysis found that the ads emphasized some traits that are consistent with traditional Chinese values such as filial piety, compatibility, and traditional gender roles. The ads also showed the advertisers negotiating ways for their private sexual identity and public social identity to coexist. On the one hand, clarity in one's sexual orientation and the commitment to one's same-sex relationship was offered and sought after as a desirable trait; on the other hand, the advertisers emphasized that they did not live the stereotypical gay lifestyle and that they were private about their sexual preference. The ads illustrate the existence of a subculture of Chinese gays and lesbians, trying to cope with heteronormative social and cultural expectations, and to negotiate between the public and the private, between sexual activities and sexual identity, and between 'playing gay' and 'being gay.' Future research directions are discussed. [ABSTRACT FROM AUTHOR]

While many individuals speak of China as a single trading partner, in reality Greater China consists of at least three regional subcultures - the People's Republic of China, Hong Kong, and Taiwan. These regions differ in terms of their historical development, values, and traditions, which have implications for what to expect in negotiations. This article examines the cultural differences found in these three regions of Greater China, with particular attention to an often overlooked yet critical stage of the negotiation process - the initiation stage. Using data from the GLOBE Study on cultural practices and values, propensity to initiate a negotiation (engage a counterpart, make a request or demand, and optimize that request) is estimated for each regional subculture. The implications of these findings for practitioners and future research are discussed. [ABSTRACT FROM AUTHOR]

Although the term "Lolita" originates from Vladimir Nabakov's novel Lolita (1955), the current Lolita subculture has no direct reference to this novel or with any sexual connotation. It is more about personal expression and manifestation. It is a form of escapism--a way of taking flight from adolescence or adulthood and returning to childhood. By wearing a childlike Lolita style in a fantasy setting, the wearer may enter into an imaginary world and momentarily remove her/himself from everyday reality. Lolita subculturists "wear more than one hat in life" and their lives are filled with performance, imagination, illusions, and even confusion. In order to understand this fluid, contingent, and contradictory identity, a research project was initiated to investigate the significance of this subculture in Hong Kong, with an emphasis on Lolita behaviors and attitudes in particular. In-depth interviews, virtual ethnography and daily observations were employed to uncover the underlying motives of those engaged in the Lolita subculture. According to this study, it is evident that today's young consumers are constantly searching for and constructing a personal and social identity through symbolic consumption. A Lolita style enables young people to achieve an image for which they would not be accepted in everyday life. In short, Lolita consumption is a great source of pleasure, exhilaration, and delight for many Lolita subculturists in Hong Kong. [ABSTRACT FROM AUTHOR]

In the last 3 years, the number of young people involved in drug trafficking has multiplied. This paper examines the relationship between changes in drug subculture and drug trafficking among youths. As a former police officer and an experienced frontline social worker in the drug rehabilitation field, the author briefly outlines the involvement of youth in the organised crime of drug trafficking on the streets. The paper explains the reasons behind their behaviour in the context of stringent social opportunities. The paper also proposes that with changes in drug subculture and triad culture, it has become much easier for young people to acquire the knowledge and techniques, and develop a network, that will facilitate drug trafficking; therefore, the chances of young people committing the crime of drug trafficking have increased. [ABSTRACT FROM AUTHOR]

The previously proposed and tested bicultural self theory (Lu, 2007a; Lu & Yang, 2006) was further extended to mainland Chinese in the People's Republic of China, and potential subcultural differences across the Chinese strait were explored. Results indicated that mainland Chinese generally endorsed various aspects of the individual-oriented self more strongly, but the two groups across the strait were not different in their overall endorsement of the social-oriented self. As social orientation is rooted in traditional Chinese conceptualization of the self and the individual orientation is brought in with modern Western influences, this pattern of differentiation was understood in the context of both common heritage and differing phases of societal modernization in mainland China and Taiwan. In addition, a brief version (24 items) of the “Individual- and Social-oriented Self” scale (ISS; Lu, 2007a, 2007b) was successfully constructed, and its reliability and validity mirrored its original full version of 40 items. [ABSTRACT FROM AUTHOR]

The article presents an analysis of how the Ming dynasty novel "Shuihu zhuan" illuminates the forgotten ways of the Northern Song society in China. The author examines the novel as it describes the society's military subculture as being manifested by arms instructors and manorial lords. A comparison of the historical world of Song dynasty and the fictional world of the novel also shows the novels effect to the cultural environment of the imperial eras and its transition.

Since the Church fathers, oneirology and dream revelations were regarded with considerable suspicion among theologians and ecclesiastical authorities, though dreams remained a powerful and pervasive feature of religious expression at a popular level. Among converts in Ming-Qing China, where lay initiatives were necessarily important given the paucity of European priests, holy dreams were crucial in the formation and consolidation of a powerful religious subculture. The following is a version of the keynote address delivered at the Fourth Biennial Meeting of the Religious History Society, in July 2004 in Newcastle, Australia. [ABSTRACT FROM AUTHOR]

Subcultural theories of crime have received decreasing attention over the past few decades because they have not held up well to empirical tests. Overall, a direct causal relationship between subcultural values and criminal behavior has not been found empirically. Given the importance of subcultural theories, this article proposes a theoretical modification to the causal relationship: Subcultural values cause deviant or criminal behavior under the condition that an offender has access to negative social capital. The article further proposes the notion of integrated measure to resolve the classical difficulty in independently measuring a subcultural value. The article provides a preliminary test of the modified theoretical relationship between violent subcultural values and criminal behavior using inmate self-report data from Tianjin, China, The analyses find that violent values increase the hazards of recidivism for Chinese gang members and co-offenders but not for non-gang members and single offenders. [ABSTRACT FROM AUTHOR]

Explores the formation of subculture in Hong Kong after the colony was returned by the British government to Chinese sovereignty in 1997. Emotionality of subcultural politics; Emotional energies produced in everyday interactions within subcultural groups and between these groups and mainstream society; Uprising of alternative music bands in post-1997 Hong Kong.

Compares the managerial values in the Peoples' Republic of China, Hong Kong and Taiwan. Aspects of managerial values addressed in the study; Effects of the political and economic systems on the divergence in management practices across the three regions; Impact of differing subcultures on their respective management styles.

The rapid diagnosis of bloodstream infection (BSI) often leads to better clinical outcomes. The present study was conducted to compare two rapid protocols (Sepsityper kit and short-term subculture) for matrix-assisted laser desorption/ionization time-of-flight mass spectrometry (MALDI-TOF MS)-based identification of microorganisms from positive blood cultures in pediatric patients. This study was conducted between May 1, 2018, and April 30, 2019, at a tertiary children's hospital in eastern China. Only monomicrobial blood cultures included in this study were used to conduct the Sepsityper kit protocol and short-term subculture protocol at the same time. In total, 115 monomicrobial blood cultures were included in this study. For the Sepsityper kit protocol, 85.2% and 64.3% of microorganisms were correctly identified to the genus (score ≥ 1.700) and species levels (score ≥ 2.000), respectively. For the short-term subculture protocol, 89.6% and 70.4% of microorganisms were correctly identified to the genus and species levels, respectively. At the genus level (P =.321) or the species level (P =.325), there was no significant difference between the Sepsityper kit protocol and the short-term subculture protocol. Moreover, the short-term subculture protocol exhibited similar performance between Gram-positive bacteria (GPB) and Gram-negative bacteria (GNB) (the genus level: 93.7% (GPB) versus 87.9% (GNB), P =.518; the species level: 68.4% (GPB) versus 81.8% (GNB), P =.147). In addition, the Sepsityper kit protocol exhibited similar performance between GPB and GNB at the genus level (86.1% (GPB) versus 84.8% (GNB), P = 1.000). However, the Sepsityper kit protocol exhibited better performance in GNB at the species level (58.2% (GPB) versus 81.8% (GNB), P =.017). The rates of yeast-like fungi were correctly identified to the genus level (0.0%) or the species level (0.0%) for short-term subculture protocol were significantly lower than those of other microorganisms (the genus level: 92.0%, P =.001; the species level: 72.3%, P =.024). However, a similar result of identification was not found using the Sepsityper kit protocol (the genus level: P =.384; the species level: P =.599). In addition, the two rapid protocols both exhibited better performance at the genus level when the time to positivity (TTP) of blood cultures <19 h (the Sepsityper kit protocol: 91.8% (TTP < 19 h) versus 77.8% (TTP ≥ 19 h), P =.034; the short-term subculture protocol: 95.1% (TTP < 19 h) versus 83.3% (TTP ≥ 19 h), P =.040). In addition, the two rapid protocols both exhibited better performance at the species level when the TTP of blood cultures was <19 h (the Sepsityper kit protocol: 78.7% (TTP < 19 h) versus 48.1% (TTP ≥ 19 h), P =.000; the short-term subculture protocol: 83.6% (TTP < 19 h) versus 55.6% (TTP ≥ 19 h), P =.001). The Sepsityper kit protocol and short-term subculture protocol are both reliable and rapid methods for the identification of most microorganisms from positive blood cultures in pediatric patients. The performance of these two rapid protocols is associated with the TTP of blood cultures. • The Sepsityper kit protocol and short-term subculture protocol are both reliable and rapid methods. • Turnaround time, labor costs, and kit cost should be evaluated when an optimized protocol is selected. • The species of microbes should be considered when the short-term subculture protocol is used. • The performance of these two rapid protocols is associated with the TTP of blood cultures. [ABSTRACT FROM AUTHOR]

The article discusses boys' love (BL), a subculture focusing on romantic relationships between men as expressed in mass media. BL developed in Japanese manga and has expanded to China and Hong Kong, China, where fan interest has led to increased censorship by authorities. The interest of Chinese women in BL and suggestions in Chinese mass media that BL promotes gender equality and negatively affects moral standards of youth are noted.