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Coles The Sino-Russian Challenge to the World Order: National Identities, Bilateral Relations, and East versus West in the 2010s at Village Green Shopping Centre in Vernon, BC
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The Sino-Russian Challenge to the World Order is the third volume in Gilbert Rozman's trilogy on national identity. The first two volumes, edited by Gilbert Rozman, concerned the identities of three East Asian countries: China, Japan, and South Korea. These books analyzed how these countries' national identities suffered through their relation to modernization, and examined how the national identity of each differed from the other two and how those differences were shaped by the relation of each country to the United States.
In this third volume, Rozman examines Russia together with China. The Sino-Russian Challenge to the World Order argues that China and Russia's national identities are much closer to each other than usually thought, and are growing even closer. Moreover, the closeness of their identities comes neither from their prerevolutionary pasts nor from today's practical politics, but rather from habits carried over from their communist periods, even though the ideological dimensions of their identities have weakened since 1990.
The Sino-Russian Challenge to the World Order is the third volume in Gilbert Rozman's trilogy on national identity. The first two volumes, edited by Gilbert Rozman, concerned the identities of three East Asian countries: China, Japan, and South Korea. These books analyzed how these countries' national identities suffered through their relation to modernization, and examined how the national identity of each differed from the other two and how those differences were shaped by the relation of each country to the United States.
In this third volume, Rozman examines Russia together with China. The Sino-Russian Challenge to the World Order argues that China and Russia's national identities are much closer to each other than usually thought, and are growing even closer. Moreover, the closeness of their identities comes neither from their prerevolutionary pasts nor from today's practical politics, but rather from habits carried over from their communist periods, even though the ideological dimensions of their identities have weakened since 1990.
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