Virtual Library

1959年3月10日，拉薩數萬民眾包圍達賴喇嘛的夏宮羅布林卡，阻止他按照原定計劃前往西藏軍區司令部觀看文藝演出。隨後民眾集會遊行，喊出了要求解放軍撤出西藏，要求西藏獨立的口號。那天在拉薩發生的事，史稱「1959年拉薩事件」。事件導致未滿24歲的西藏政教領袖，時任全國人大常委會副委員長、西藏自治區籌委會主任的第十四世達賴喇嘛丹增嘉措率家人和噶廈政府部分主要官員，於17日深夜離開羅布林卡，經過兩周跋涉，翻越喜馬拉雅山，前往印度尋求政治庇護。

本書是以 細緻入微的研究以及公正的立場揭示「1959年拉薩事件」歷史真相的開創性作品。

On March 10th, 1959, tens of thousands of people surrounded Norbulingka, the Dalai Lama's summer palace in Lhasa, preventing him from attending a prescheduled theater performance at the headquarters of the Tibetan Military Region. Soon afterwards, the people carried out a rally and demonstrations, shouting slogans calling for PLA withdrawal from Tibet and Tibetan independence. The events of that day later became known as the "1959 Lhasa Incident." The incident spurred the not yet twenty four-year-old Tibetan religious leader Tenzin Gyatso, the fourteenth Dalai Lama, co-chairman of the National People's Congress Standing Committee, and director of the Tibet Autonomous Region Planning Committee to flee Norbulingka late at night on the 17th. After a two-week journey across the Himalayas, the Dalai Lama, his family members, and some Kashag government officials sought political asylum in India.

On the eve of International Women's Day in 2015, the Chinese government arrested five feminist activists and jailed them for thirty-seven days. The Feminist Five became a global cause célèbre, with Hillary Clinton speaking out on their behalf and activists inundating social media with #FreetheFive messages. But the Five are only symbols of a much larger feminist movement of civil rights lawyers, labor activists, performance artists, and online warriors prompting an unprecedented awakening among China's educated, urban women. In Betraying Big Brother, journalist and scholar Leta Hong Fincher argues that the popular, broad-based movement poses the greatest challenge to China's authoritarian regime today.

Through interviews with the Feminist Five and other leading Chinese activists, Hong Fincher illuminates both the difficulties they face and their "joy of betraying Big Brother," as one of the Feminist Five wrote of the defiance she felt during her detention. Tracing the rise of a new feminist consciousness now finding expression through the #MeToo movement, and describing how the Communist regime has suppressed the history of its own feminist struggles, Betraying Big Brother is a story of how the movement against patriarchy could reconfigure China and the world.

We argue that analyses of civil religious ideologies in civil rights contention must include the interplay of both movement and countermovement ideologies and must recognize the ways in which such discourse amplifies conflict as well as serves as a basis for unity. Based on in-depth interviews, archival research, and content analysis of civil religious language, this article examines how priestly and prophetic civil religious discourses, and the infusion of Black power ideologies, provided significant and dynamic resources for both movement and countermovement ideologies during periods of civil rights contention in Cairo, Illinois, especially from 1969 to 1972. We compare the ways in which Cairo’s civil rights leaders mobilized prophetic versions of civil religion, and concomitantly, how white countermovement organizations used a priestly civil religion. On the prophetic side the themes of “equality,” “freedom,” “justice,” and the “right to revolt” against worldly socio-political arrangements were employed. On the priestly side, the theme of “law” and “order” was played up, with a secondary theme that connected religious acquiescence to worldly power with God’s will. The former rhetoric saw calls for economic and employment integration within God’s will and the nation’s destiny. The latter rhetoric contrasted civil rights claims as essentially “un-American.”

By the time Congress passed the Family and Medical Leave Act of 1993, many employers had created maternity leave programs. Analysts argue that they did so in response to the feminization of the workforce. This study charts the spread of maternity leave policies between 1955 and 1985 in a sample of 279 organizations. Sex discrimination law played a key role in the rise of maternity leave policies. Building on neoinstitutional theory, this article explores how the separation of powers shapes employer response to law. Details of the law are often specified in administrative rulings‐the weakest link in the law because they can be overturned by the courts and by Congress. Yet an administrative ruling requiring employers with disability leave programs to permit maternity leave, which employers successfully fought in the courts, was at least as effective as the identical congressional statute that replaced it. In the American context, the legal vulnerability of administrative rulings can draw attention to them, thus making the weakest link in the law surprisingly powerful.

There’s a common belief that cyberspace cannot be regulated-that it is, in its very essence, immune from the government’s (or anyone else’s) control. Code, first published in 2000, argues that this belief is wrong. It is not in the nature of cyberspace to be unregulable; cyberspace has no “nature.” It only has code-the software and hardware that make cyberspace what it is. That code can create a place of freedom-as the original architecture of the Net did-or a place of oppressive control. Under the influence of commerce, cyberspace is becoming a highly regulable space, where behavior is much more tightly controlled than in real space. But that’s not inevitable either. We can-we must-choose what kind of cyberspace we want and what freedoms we will guarantee. These choices are all about architecture: about what kind of code will govern cyberspace, and who will control it. In this realm, code is the most significant form of law, and it is up to lawyers, policymakers, and especially citizens to decide what values that code embodies. Since its original publication, this seminal book has earned the status of a minor classic. This second edition, or Version 2.0, has been prepared through the author’s wiki, a web site that allows readers to edit the text, making this the first reader-edited revision of a popular book.

A hidden history connects India and the United States, the world’s two largest democracies. From the late nineteenth century through the 1960s, activists worked across borders of race and nation to push both countries toward achieving their democratic principles. At the heart of this shared struggle, African Americans and Indians forged bonds ranging from statements of sympathy to coordinated acts of solidarity. Within these two groups, certain activists developed a colored cosmopolitanism, a vision of the world that transcended traditional racial distinctions. These men and women agitated for the freedom of the “colored world,” even while challenging the meanings of both color and freedom.

Colored Cosmopolitanism is the first detailed examination of both ends of this transnational encounter. Nico Slate tells the stories of neglected historical figures, like the “Eurasian” scholar Cedric Dover, and offers a stunning glimpse of people we thought we knew. Prominent figures such as Mahatma Gandhi, Jawaharlal Nehru, Swami Vivekananda, Booker T. Washington, W. E. B. Du Bois, and Martin Luther King, Jr. emerge as never before seen. Slate reveals the full gamut of this exchange—from selective appropriations, to blatant misunderstandings, to a profound empathy—as African Americans and South Asians sought a united front against racism, imperialism, and other forms of oppression.

This is the first textbook on the central ethical issues of digital media, ranging from computers and the Internet to mobile phones. It is also the first book of its kind to consider these issues from a global perspective, introducing ethical theories from multiple cultures. It further utilizes examples from around the world, such as the publication of “the Mohammed Cartoons”; diverse understandings of what “privacy” means in Facebook or MySpace; why pirating CDs and DVDs may be justified in developing countries; and culturally-variable perspectives on sexuality and what counts as “pornography.” Readers and students thus acquire a global perspective on the central ethical issues of digital media, including privacy, copyright, pornography and violence, and the ethics of cross-cultural communication online.

The book is designed for use across disciplines – media and communication studies, computer science and informatics, as well as philosophy. It is up-to-date, accessible and student- and classroom-friendly: each topic and theory is interwoven throughout the volume with detailed sets of questions that foster careful reflection, writing, and discussion into these issues and their possible resolutions. Each chapter further includes additional resources and suggestions for further research and writing.

Taking a critical view of a venerated international principle, Randall Williams shows how the concept of human rights—often taken for granted as a force for good in the world—corresponds directly with U.S. imperialist aims. Citing internationalists from W. E. B. Du Bois and Frantz Fanon to, more recently, M. Jacqui Alexander and China Miéville, Williams insists on a reckoning of human rights with the violence of colonial modernity.

Despite the emphasis on international human rights since World War II, Williams notes that the discourse of human rights has consistently reinforced the concerns of the ascendant global power of the United States. He demonstrates how the alignment of human rights with the interests of U.S. expansion is not a matter of direct control or conspiratorial plot but the result of a developing human rights consensus that has been shaped by postwar international institutions and debates, from the United Nations to international law. Williams probes high-profile cases involving Amnesty International, Nelson Mandela, the International Lesbian and Gay Human Rights Commission, Abu Ghraib, and Guantánamo, as well as offering readings of works such as Hotel Rwanda, Caché, and Death and the Maiden that have put forth radical critiques of political violence.

The most forceful contradictions of international human rights discourse, he argues, come into relief within anticolonial critiques of racial violence. To this end, The Divided World examines how a human rights–based international policy is ultimately mobilized to manage violence—by limiting the access of its victims to justice.

As World War II drew to a close and the world awakened to the horrors wrought by white supremacists in Nazi Germany, the NAACP and African-American leaders sensed an opportunity to launch an offensive against the conditions of segregation and inequality in the United States. The "prize" they sought was not civil rights, but human rights. Only the human rights lexicon, shaped by the Holocaust and articulated by the United Nations, contained the language and the moral power to address not only the political and legal inequality but also the education, health care, housing, and employment needs that haunted the black community. The NAACP understood this and wielded its influence and resources to take its human rights agenda before the United Nations. But the onset of the Cold War and rising anti-communism allowed powerful southerners to cast those rights as Soviet-inspired and a threat to the American "ways of life." Enemies and friends excoriated the movement, and the NAACP retreated to a narrow civil rights agenda that was easier to maintain politically. Thus the Civil Rights Movement was launched with neither the language nor the mission it needed to truly achieve black equality.