Tian Li

This article theorizes the concept of ‘shamanic audiovisualization’ – a process whereby the cinematic apparatus itself functions as a ritualistic medium channeling alterity – to challenge logocentric models of testimony and trauma that dominate the archive. Moving beyond the imperative to ‘give voice’, which risks re-performing the violence of the event, I examine how Korean screen media offers an alternative ethical framework. Through an analysis of the Korean film Spirits’ Homecoming, directed by Cho Jung-rae in 2016, I argue that the cinematic medium functions as a shamanic conduit. This process, inherently gendered and coded feminine, facilitates a mode of ‘channeling’ alterity that operates through receptivity rather than extraction. Shamanic audiovisualization thus proposes a new social temporality for trauma – one that acknowledges the past without being entrapped by it – and models a politics of emotion that moves beyond wound-based identity toward a future-oriented embrace.

Using Bakhtin's notion of polyphony, this study explored the discussion of the end-of-life issues in the Course on Life and Death Education in one Chinese university. Ethnographic methods were adopted to investigate the collision between the classroom voices and the voices of the mainstream culture on end-of-life in the process of developing students' attitudes toward death. The findings revealed that “to understand death” involved challenging the voice of “strangeness and fear of death”; “honestly facing up to and accepting the feelings of the fear, pain, and helplessness” was the response to “be brave”; and the goal “to die peacefully” resisted the notion of “extending life at any cost.” Through the collision between these voices, students developed their attitudes toward death in facing, understanding, accepting, and choosing how to die. The analysis further revealed that providing only one “answer” to death by the teacher is not sufficient or effective to foster students' attitudes toward death because the students are a diverse group holding different views on the end-of-life issues, which demonstrated the importance of creating dialogues in the life and death education.

There is considerable evidence that the experience of justice is associated with perceived legitimacy of authority, but there has been no research about this association when considering past rather than current fairness. Based on the fairness heuristic theory, we tested the hypothesis that interpersonal justice trajectories positively affect perceived legitimacy of the authority; we also tested whether social class moderated this effect. Community residents rated the authority's fairness on 16 consecutive weeks and rated perceived legitimacy on the 16th week. The results of latent growth modeling showed that the trajectory of interpersonal justice scores leading up to the final week significantly predicted perceived legitimacy, regardless of the current experience of interpersonal fairness. Tests of moderation showed that the legitimacy perceptions of individuals of lower subjective social class were significantly affected by interpersonal justice trajectories, whereas this was not the case among individuals of higher subjective social class. The results are discussed in terms of their implications for research on perceived legitimacy and justice, as well as their implications for understanding social class.

This study aimed to investigate mothers’ parenting stress and explore its relationship with associated demographic variables in two-child families involving preschool children. A sample of 621 two-child families and a comparison group of 319 one-child families from China participated in the study; the children were aged between 3 and 7. The results showed that mothers of two-child families had higher parenting stress than those of one-child families; within the two-child families, demographic variables, such as birth order, gender combination, and the age gap were found to have significant effects on maternal stress levels; and in two-child families, families with an income of less than 3000 yuan had significantly higher maternal stress than families with an income of more than 6000 yuan.