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CHAPTER 1 Associational Identities: Lineages And CHAPTER 1 Associational Identities: Lineages And Families Within the family, “responsibility” was the watchword. the most unfilial thing was to have no children, for it meant that the ancestors who ultimately had produced the present generation would have no one to remember them properly. This remembrance of deceased family members constituted a fourth important aspect of filial piety The strength and importance of lineages varied across China. They were strongest in the South. Associational Identities: Social Connections the only one of the five Confucian bonds that neared equality rather than hierarchy was friendship. friendship was more celebrated in Chinese literature than any other social relationship Teacher– student relationships provided connections for life, taking on an almost master–disciple dynamic. Associational Identities: Relations To The “Other” The Buddhist concept of “karma,” that a per- son’s deeds in this life determine how he or she will be reborn in the next life, may have played a role in the ethical views of many Spatial Identities: Native Place It is one of the first things a Chinese asks about when meeting someone else, about a person’s native place When elites and nonelites alike traveled to or “sojourned” away from their native places in other cities or ports, they could often depend on “native place associations” there as a home away from home to provide lodging, meals, advice, and a general helping hand. Spatial Identities: Village And Marketing Communities Farmers then generally lived together in villages and went out to farm their lands Villages ranged in size from a few households to several thousand, with a common range between perhaps 200 and 400 inhabitants Village life centered on the village; The focus of life was the village and the life and affairs of villagers When, especially in villages in the South, villagers were all members of the same lineage or clan, the tightness and closedness of the village to outsiders might tend to be even stronger. he or she would almost certainly have responded with the name of the village. CHAPTER 2 Patterns in the Early Qing-- Kangzi the manchus we’re cleaning these people stressed martial values based on skills of horsemanship and archery In contrast to Chinese society which stressed civilian values based on skills of the writing brush Dynasty began with a minor king-Shunzhi emperor was 13 and 1651 when he took control The greatest emperors was the Kangzi emperor (1661 – 1722) Kangzi reached out to the Chinese The Qing offered triennial Jinshi examinations As a gesture of his benevolence Kangzi offer them a special examination and 1679 Kangzi made the point of showing his concern for the welfare of the people visiting areas were flooding had occurred, and where dikes were being repaired In 1670, the Kangzi emperor issued A list of 16 moral maxims that were to be read in every community twice a month following the condition become by his father in 1712 he froze tax assessments Preserving a Manchu Identity Though the 500,000 green standard forces or at least doubled the size of the Manchu banners that forces the position more strategically Buying Into Chinese Culture: The Civil Service Examination The Imperial several service examination was based on Confucianism Developed to bring government positions the best and brightest men who held both wisdom and virtue This test is based on merit measure rather than through hierarchy Confucianism, The foundation of Han Chinese cultural system, was based on the teachings of Confucius and Mencius The men were both motivated to rule the state Kindly to high principles A profound sense of morality and through empathy with people Examinations were offered to three levels Shengyuan (Government students) degree Juren (provincial graduate) to greet was still lit on those passing the second level examination at the provincial capital Jinhi (Metropolitan graduate) the highest degree, Came from success at the imperial capital Attaining any of these degrees brought legal, economic, and social privileges Rituals, Religion, and Value Confucianism can either be a religion or philosophy Most religions in China centered around ancestor reverence Isn’t in China diminished after the ninth century Identy and Change: the Gianglong Emperor: In the Late Eighteenth Centrury China reach its height of its power as well during the reign of the Qianlong Emperor (1736-1795) He doubled China’s territory China’s cash crops boomed- Cotton tea and tobacco Regional trade flourished, As well as foreign trade Elite status came to depend more on wealth There are more elite female writers in the lower Yangzi region There was a monumental population increase-population rose sharply from over 177 million in 1749 to over 301 in 1790 Emerging Problems Increasing number of social explosions The strongest test of the Chinese military was the White Lotus rebellion (1796 – 1804)—A religious face movement to establish Utopia on earth that rate across North central China The Daoguang Emperor The Jiaqing emperor (1796 – 1820) The Daoguang Emperor came in 1821 The Daoguang emperor was concerned about the Manchu identity of Bannerman and more concerned about keeping them in the garrison compound and away from opium, The black market, and banditry Increased technique enrolling but to listen to men in the field, Compromise, and work towards consensus and to be flexible CHAPTER 3 The Early Western Roll What Might Have Been: The Jesuit Mission In China Jesuit periods (1579– 1724) one of the most successful periods in history Jesuits wanted to impress the court and make connections with officials Estimated number of people baptized and 1700 range from 70,000 more than 100,000 In 1630’s the Franciscans and Dominicans who had proselytized in the Philippines came to china The Lure Of Commerce In the 1600’s the British gov granted the east India comp a monopoly on trade of Africa’s cape of good hope to south America’s saint of Magellan Idian and pacific oceans Spanish came in 1570’s-traded along the southeast coast and set up a base in Taiwan Dutch came in the early 17th century, displacing the Spanish by the 1640’s Over time, a procedure trade in barbarian management called the “character system” evolved Westerners are generally willing to dance to tributary to a Chinese played and dust were able to continue to purchase tea, silk, and porcelain that European and American customers desired China And The West: Mutual Perceptions There was a lot of confusion in the Chinese mind comfort identities of Western countries-Chinese could not distinguish between them Chinese were post by their body order ( Chinese have very little putting over and had trouble tolerating it) Some claim that Westerners could not been there needs to stretch out their legs or feet as Chinese could View Of China In Abstract Molesting Intellectuals In Some States And Emily 18th-Century, As We’ve Seen, Has Been Positive Even Enthusiastic Opium: Problem And The War The serious trade problem for Western merchants was that they had nothing the Chinese want to buy Chinese begun to smoke opium in the 17th century-fixed it with regular tobacco in pipes Slips of the number of smokers very about 10% of the population was a commonly accepted figure The opium war was the opening salvo of the century of aggression by western nations against China, I sent you conflict between very different features with sharply differing values The Inequality Treaty System And Its Impact On Chinese Identity The Treaty of Nanjing, Which ceded Hong Kong Island to Great Britain was the first of many treaties between China and foreign nations that were called “unequal" because china did all the giving and received nothing in return Of supplementary treaty Briton China was put in place signed in 1843 When the daoguang emperors son the xianfeng emperor, took power in 1850, he dismissed Majanggahe personally hated as well as its allies Foreign Concessions Series of treaties opened up more clothes for trade and foreign residents Foreign concessions were areas carpet out of existing Chinese cities or foreigners now became the rollers The number of foreigners the small growing the five ports from about 450 in 1842 about 600 and 1854 From population is made up mostly of merchants with a fairly small number missionaries The Missionary & Cultural Imperialism Treaty of tainjin any other critical right to Western nations: Greg about Christianity could be openly taught and practiced= missionaries could travel anywhere, purchase property for church new school, and spread their message it will The yongzheng emperor (1722 – 1736) outlawed Christianity In viewing the Chinese the missionaries were convinced of their own superiority and the total truth other message In 1844 as part of the general treaty with France, The Qing Government removed it’s proscription against Christianity In 1870 there were approximately 400,000 Catholic converts as opposed to about 6000 Protestants Unhappy missionaries retained the same attitude towards Chinese people that they had shown during the opium war The Chinese reaction to missionaries and their workgroup out of reactions to foreigners in general and two missionaries message and approach in particular Friends Catholic nuns managed orphanage and some of the orphans begin disappearing Chinese for suspicious–nuns had a policy of giving small sums of money people turn children into orphanages And nuns did not allow children to be reclaimed by anyone even if they represented themselves as parents relatives children
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