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Commercial relations between the North Sea area and the Baltic contributed in a fundamental way to Holland's economic dominance in the seventeenth century. They were embedded in a region where numerous expressions of a common culture facilitated the mobility of people and commodities or the spreading of tastes and ideas. The German Hansa played a very important role in this process, but also after its decline, economic contacts between the North Sea region and the Baltic continued and with them a prolonged process of cultural interaction. This volume describes the interconnections of the various aspects of the common economic culture in the region between ca. 1350 and 1750.
Some fifty thousand Soviets visited the United States under various exchange programs between 1958 and 1988. They came as scholars and students, scientists and engineers, writers and journalists, government and party officials, musicians, dancers, and athletes—and among them were more than a few KGB officers. They came, they saw, they were conquered, and the Soviet Union would never again be the same. Cultural Exchange and the Cold War describes how these exchange programs (which brought an even larger number of Americans to the Soviet Union) raised the Iron Curtain and fostered changes that prepared the way for Gorbachev's glasnost, perestroika, and the end of the Cold War. This study is based upon interviews with Russian and American participants as well as the personal experiences of the author and others who were involved in or administered such exchanges. Cultural Exchange and the Cold War demonstrates that the best policy to pursue with countries we disagree with is not isolation but engagement.
The Silk Road and Cultural Exchanges Between East and West, originally written in Chinese by Rong Xinjiang and now translated into English, provides insights into previously unresolved issues concerning the interactions among the societies, economies, religions and cultures of the “Western Regions”, and beyond, during the first millennium.
From 828, when Venetian merchants carried home from Alexandria the stolen relics of St. Mark, to the fall of the Venetian Republic to Napoleon in 1797, the visual arts in Venice were dramatically influenced by Islamic art. Because of its strategic location on the Mediterranean, Venice had long imported objects from the Near East through channels of trade, and it flourished during this particular period as a commercial, political, and diplomatic hub. This monumental book examines Venice's rise as the "bazaar of Europe" and how and why the city absorbed artistic and cultural ideas that originated in the Islamic world. Venice and the Islamic World, 828–1797 features a wide range of fascinating images and objects, including paintings and drawings by familiar Venetian artists such as Bellini, Carpaccio, and Tiepolo; beautiful Persian and Ottoman miniatures; and inlaid metalwork, ceramics, lacquer ware, gilded and enameled glass, textiles, and carpets made in the Serene Republic and the Mamluk, Ottoman, and Safavid Empires. Together these exquisite objects illuminate the ways Islamic art inspired Venetian artists, while also highlighting Venice's own views toward its neighboring region. Fascinating essays by distinguished scholars and conservators offer new historical and technical insights into this unique artistic relationship between East and West.
Cultural Diplomacy: Beyond the National Interest? is the first book bringing together, from the perspective of the cultural disciplines, scholarship that locates contemporary cultural diplomacy practices within their social, political, and ideological contexts, while examining the different forces that drive them. The contributions to this book have two methodologies: the first, to deconstruct and demystify cultural diplomacy, notably the ‘hype’ that accompanies it, especially when it is yoked to the notion of ‘soft power’; the second, to better understand how contemporary cultural diplomacy actually operates. In applying a cultural lens to the question, this book probes whether there can be such a thing as a cultural diplomacy ‘beyond the national interest’. This book was originally published as a special issue of the International Journal of Cultural Policy.
At the height of the Cold War in 1954, President Eisenhower inaugurated a program of cultural exchange that sent American dancers and other artists to political "hot spots" overseas. This peacetime gambit by a warrior hero was a resounding success. Among the artists chosen for international duty were José Limón, who led his company on the first government-sponsored tour of South America; Martha Graham, whose famed ensemble crisscrossed southeast Asia; Alvin Ailey, whose company brought audiences to their feet throughout the South Pacific; and George Balanchine, whose New York City Ballet crowned its triumphant visits to Western Europe and Japan with an epoch-making tour of the Soviet Union in 1962. The success of Eisenhower's program of cultural export led directly to the creation of the National Endowment for the Arts and Washington's Kennedy Center. Naima Prevots draws on an array of previously unexamined sources, including formerly classified State Department documents, congressional committee hearings, and the minutes of the Dance Panel, to reveal the inner workings of "Eisenhower's Program," the complex set of political, fiscal, and artistic interests that shaped it, and the ever-uneasy relationship between government and the arts in the US. CONTRIBUTORS: Eric Foner.
Relations between China and India underwent a dramatic transformation from Buddhist-dominated to commerce-centered exchanges in the seventh to fifteenth centuries. The unfolding of this transformation, its causes, and wider ramifications are examined in this masterful analysis of the changing patterns of the interaction between the two most important cultural spheres in Asia. Tansen Sen offers a new perspective on Sino-Indian relations during the Tang dynasty (618–907), arguing that the period is notable not only for religious and diplomatic exchanges but also for the process through which China emerged as a center of Buddhist learning, practice, and pilgrimage. Before the seventh century, the Chinese clergy—given the spatial gap between the sacred Buddhist world of India and the peripheral China—suffered from a “borderland complex.” A close look at the evolving practice of relic veneration in China (at Famen Monastery in particular), the exposition of Mount Wutai as an abode of the bodhisattva Mañjuśrī, and the propagation of the idea of Maitreya’s descent in China, however, reveals that by the eighth century China had overcome its complex and successfully established a Buddhist realm within its borders. The emergence of China as a center of Buddhism had profound implications on religious interactions between the two countries and is cited by Sen as one of the main causes for the weakening of China’s spiritual attraction toward India. At the same time, the growth of indigenous Chinese Buddhist schools and teachings retrenched the need for doctrinal input from India. A detailed examination of the failure of Buddhist translations produced during the Song dynasty (960–1279), demonstrates that these developments were responsible for the unraveling of religious bonds between the two countries and the termination of the Buddhist phase of Sino-Indian relations. Sen proposes that changes in religious interactions were paralleled by changes in commercial exchanges. For most of the first millennium, trading activities between India and China were closely connected with and sustained through the transmission of Buddhist doctrines. The eleventh and twelfth centuries, however, witnessed dramatic changes in the patterns and structure of mercantile activity between the two countries. Secular bulk and luxury goods replaced Buddhist ritual items, maritime channels replaced the overland Silk Road as the most profitable conduits of commercial exchange, and many of the merchants involved were followers of Islam rather than Buddhism. Moreover, policies to encourage foreign trade instituted by the Chinese government and the Indian kingdoms contributed to the intensification of commercial activity between the two countries and transformed the China-India trading circuit into a key segment of cross-continental commerce.
Launched in 2013, China's Belt and Road Initiative is forging connections in infrastructure, trade, energy, finance, tourism, and culture across Eurasia and Africa. This extraordinarily ambitious strategy places China at the center of a geography of overland and maritime connectivity stretching across more than sixty countries and incorporating almost two-thirds of the world’s population. But what does it mean to revive the Silk Roads for the twenty-first century? Geocultural Power explores this question by considering how China is couching its strategy for building trade, foreign relations, and energy and political security in an evocative topography of history. Until now Belt and Road has been discussed as a geopolitical and geoeconomic project. This book introduces geocultural power to the analysis of international affairs. Tim Winter highlights how many countries—including Iran, Sri Lanka, Kenya, Malaysia, Indonesia, Pakistan, and others—are revisiting their histories to find points of diplomatic and cultural connection. Through the revived Silk Roads, China becomes the new author of Eurasian history and the architect of the bridge between East and West. In a diplomatic dance of forgetting, episodes of violence, invasion, and bloodshed are left behind for a language of history and heritage that crosses borders in ways that further the trade ambitions of an increasingly networked China-driven economy.
After 9/11, which triggered a global debate on public diplomacy, 'PD' has become an issue in most countries. This book joins the debate. Experts from different countries and from a variety of fields analyze the theory and practice of public diplomacy. They also evaluate how public diplomacy can be successfully used to support foreign policy.