....
190
by unnatural ones, namely nations and states', an argument against the discourse of the authentic/inauthentic which raises some of the problems of real/virtual communities dealt with here in Conclusion.
6 Baudelaire (1863) in Harvey (1989).
7
8
As Lowenthal (1985) noted of the whole industrial era, "The great changes of the time...made nostalgia pervasive. By the turn of the century all Britain seemed bent on nostalgic quest'.
Cf. Evans and Tam (1997) on the expatriate interest in 'tradition' in Hong Kong.
For a detailed assessment of the works of some of these local scholars, see Law (1998).
It is not only the colonialist 'who becomes defender of the native style', as Fanon had it, but to some extent the colonial subject and the post-colonial. For a very general overview of Chinese globalisation, see Ong (1999).
Abbas (1997) confuses the discussion of Hong Kong as a place with its people, and talks of the 'cult of the ephemeral' as if modernity had only happened in Hong Kong. This is poetry (and somewhat hysterical poetry), not analysis. It is easy to say that 'the difficulty with locality in Hong Kong is locating it', or to emphasise as Siu (1999; cf.1996) does that 'the Hong Kong identity is attached to a territory without clear boundaries', or to emphasise as Wong Siu-Lun (1999) does the skilled manipulation of multiple identities by migrants from the south China coast. But Wong emphasises that these identities are also ‘effective shields to deflect state domination', while Siu (1999) speaks of ‘a distinct Hong Kong ethos' which is unique and has emerged from a particular history; 'Hong Kong was not a barren rock when the British came'.
12 Chan (1994) starts from an outmoded notion of culture which he thinks is anthropological'. He then finds it difficult to understand how Hong Kong can have contradictory or diverse cultural values.
13. The notion of 'Chinese' here, though, would repay further examination. Is it zhongguoren which is meant (citizens of China), or tongren, the conventional term for the southern Chinese?
14 Dirlik (1994) too, seeing the post-colonial as a critique of the ideology of global
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Page 226
....
190
by unnatural ones, namesly nations and states', an argument against the discourse of the authentic/inauthentic which raises some of the problems of real/vitual communities dealt with here in Conclusion.
6 Baudelaire (1863) in Harvey (1989).
7
8
As Lowenthall (1985) noted of the whole industrial era, "The great changes of the time...made nostalgia pervasive. By the turn of the century all Britain seemed bent on nostalgic quest'.
Cf. Evans and Tam (1997) on the expatriate interest in 'tradition' in Hong Kong.
For a detailed assessment of the works of some of these local scholars, see Law
(1998).
It is not only the colonialist 'who becomes defender of the native style', as Fanon had it, but to some extent the colonial subject and the post-colonial. For a very general overview of Chinese globalisation, see Ong (1999).
Abbas (1997) confuses the discussion of Hong Kong as a place with its people, and talks of the 'cult of the ephemeral' as if modernity had only happened in Hong Kong. This is poetry (and somewhat hysterical poetry), not analysis. It is easy to say that 'the difficulty with locality in Hong Kong is locating it', or to emphasise as Siu (1999; cf.1996) does that 'the Hong Kong identity is attached to a territory without clear boundaries', or to emphasise as Wong Siu-Lun (1999) does the skilled manipulation of multiple identities by migrants from the south China coast. But Wong emphasises that these identities are also ‘effective shields to deflect state domination', while Siu (1999) speaks of ‘a distinct Hong Kong ethos' which is unique and has emerged from a particular history; 'Hong Kong was not a barren rock when the British came'.
12 Chan (1994) starts from an outmoded notion of culture which he thinks is anthropological'. He then finds it difficult to understand how Hong Kong can have contradictory or diverse cultural values.
13. The notion of 'Chinese' here, though, would repay further examination. Is it zhongguoren which is meant (citizens of China), or tongren, the conventional term for the southern Chinese?
14 Dirlik (1994) too, seing the post-colonial as a critique of the ideology of global
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