I. China Reunifies Chapter 7.1 Notes

Total Page:16

File Type:pdf, Size:1020Kb

I. China Reunifies Chapter 7.1 Notes Chapter 7.1 Notes 7.3.1 I. China Reunifies • The Period of Disunion was followed by reunification by rulers of the Sui, Tang, and Song dynasties. A. The Period of Disunion was a time of war and disorder that followed the end of the Han dynasty. 1. When the Han dynasty collapsed, China split into several rival kingdoms. 2. This was the Period of Disunion. War was common during this period. 3. Some peaceful developments did take place. – Nomadic people settled in northern China. Some Chinese adopted their culture, while invaders sometimes adopted the Chinese culture. – In southern China, people fleeing from the north shared their culture with the southern Chinese while adopting some of the southern Chinese culture. B. China was reunified under the Sui, Tang, and Song dynasties. 1. Sui dynasty – Yang Jian finally ended the Period of Disunion by unifying China and creating the Sui dynasty. – Leaders also began the Grand Canal, linking northern and southern China. 2. Tang dynasty – This was the golden age of Chinese civilization. – China grew to include much of Eastern Asia and part of Central Asia. – After the Tang dynasty fell, China became divided again. 3. Song dynasty – China was reunified. C. The Tang Dynasty 1. The Tang 2. The Tang 3. This dynasty dynasty began dynasty was included the when a former viewed as the only woman to Sui official golden age of rule China. overthrew the Chinese Empress Wu old government, civilization. was sometimes and lasted for Many lands vicious, but she nearly 300 were was also years. conquered, the intelligent and military was talented. reformed, and laws were created. Culture also flourished. D. The Age of Buddhism saw major religious changes in China. 1. Buddhism was spreading quickly throughout the lands. It first came to China during the Han dynasty. 2. During the troubled time of the Period of Disunion, many turned to Buddhism. They took comfort in the teaching that people can escape suffering and achieve a state of peace. 3. It influenced many aspects of Chinese culture. Wealthy people donated money to build temples. It also affected art, literature, and architecture. 4. Buddhism came to an end there when the Tang emperor launched a campaign against it, burning texts and destroying temples. .
Recommended publications
  • Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
    Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China proto­typical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862.
    [Show full text]
  • Confucianism, "Cultural Tradition" and Official Discourses in China at the Start of the New Century
    China Perspectives 2007/3 | 2007 Creating a Harmonious Society Confucianism, "cultural tradition" and official discourses in China at the start of the new century Sébastien Billioud Édition électronique URL : http://journals.openedition.org/chinaperspectives/2033 DOI : 10.4000/chinaperspectives.2033 ISSN : 1996-4617 Éditeur Centre d'étude français sur la Chine contemporaine Édition imprimée Date de publication : 15 septembre 2007 ISSN : 2070-3449 Référence électronique Sébastien Billioud, « Confucianism, "cultural tradition" and official discourses in China at the start of the new century », China Perspectives [En ligne], 2007/3 | 2007, mis en ligne le 01 septembre 2010, consulté le 14 novembre 2019. URL : http://journals.openedition.org/chinaperspectives/2033 ; DOI : 10.4000/chinaperspectives.2033 © All rights reserved Special feature s e v Confucianism, “Cultural i a t c n i e Tradition,” and Official h p s c r Discourse in China at the e p Start of the New Century SÉBASTIEN BILLIOUD This article explores the reference to traditional culture and Confucianism in official discourses at the start of the new century. It shows the complexity and the ambiguity of the phenomenon and attempts to analyze it within the broader framework of society’s evolving relation to culture. armony (hexie 和谐 ), the rule of virtue ( yi into allusions made in official discourse, we are interested de zhi guo 以德治国 ): for the last few years in another general and imprecise category: cultural tradi - Hthe consonance suggested by slogans and tion ( wenhua chuantong ) or traditional cul - 文化传统 themes mobilised by China’s leadership has led to spec - ture ( chuantong wenhua 传统文化 ). ((1) However, we ulation concerning their relationship to Confucianism or, are excluding from the domain of this study the entire as - more generally, to China’s classical cultural tradition.
    [Show full text]
  • The Later Han Empire (25-220CE) & Its Northwestern Frontier
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2012 Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier Wai Kit Wicky Tse University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Asian History Commons, Asian Studies Commons, and the Military History Commons Recommended Citation Tse, Wai Kit Wicky, "Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier" (2012). Publicly Accessible Penn Dissertations. 589. https://repository.upenn.edu/edissertations/589 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/589 For more information, please contact [email protected]. Dynamics of Disintegration: The Later Han Empire (25-220CE) & Its Northwestern Frontier Abstract As a frontier region of the Qin-Han (221BCE-220CE) empire, the northwest was a new territory to the Chinese realm. Until the Later Han (25-220CE) times, some portions of the northwestern region had only been part of imperial soil for one hundred years. Its coalescence into the Chinese empire was a product of long-term expansion and conquest, which arguably defined the egionr 's military nature. Furthermore, in the harsh natural environment of the region, only tough people could survive, and unsurprisingly, the region fostered vigorous warriors. Mixed culture and multi-ethnicity featured prominently in this highly militarized frontier society, which contrasted sharply with the imperial center that promoted unified cultural values and stood in the way of a greater degree of transregional integration. As this project shows, it was the northwesterners who went through a process of political peripheralization during the Later Han times played a harbinger role of the disintegration of the empire and eventually led to the breakdown of the early imperial system in Chinese history.
    [Show full text]
  • China 2019: Chinese Culture and Child Development June 6 – 23, 2019
    China 2019: Chinese Culture and Child Development June 6 – 23, 2019 The goal of this summer study abroad trip is to present students with an educational opportunity that combines a cross-cultural immersion covering three areas of China – Beijing, Henan Province, and Shanghai – with an intensive service experience in the rural village of Qingyundian Township, located in the Daxing District of Beijing, China. Planned activities will provide students firsthand knowledge of living conditions, cultural norms, and needs of people in a small disadvantaged village, and its contrast to the large, urban environments of Beijing and Shanghai, as well as university student life in a small city (Xinzheng) and rural life in the Henan Province. The trip will offer students the opportunity to experience Chinese culture and customs, exploring sites from ancient and imperial China to the rapidly-changing, 21st century China. Earn service credit hours Open to students from any major Cost: $5,875 - Includes 7 credit hours tuition plus airfare, Chinese visa, lodging, 3 meals per day in China, ground transportation and all excursions. Courses Included: • PSYC480/ASIA480: Child Development Issues in China and the U.S. (3) • ANTH/ASIA 337: Contemporary Chinese Culture & Society (3) • GNST 251: Cross-Cultural Experience (1) The psychology course will acquaint the student with the issues and challenges related to child development in the U.S. and China, especially in resource-poor environments, in regard to the care of orphaned children with special medical needs or disabilities, and in the educational system. The anthropology course will focus on changes in contemporary Chinese culture and society, including history and memories of revolutions, market forces and work, family and marriage, family planning and child rearing, public and private life, migration and ethnicity, religions and rituals, gender and sexuality, as well as environmental politics and globalization.
    [Show full text]
  • Chinese Cultural Values and Chinese Language Pedagogy
    CHINESE CULTURAL VALUES AND CHINESE LANGUAGE PEDAGOGY A Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts in the Graduate School of the Ohio State University By Bo Zhu, M.A. The Ohio State University Master’s Examination Committee Approved by Dr. Galal Walker, Adviser Dr. Mari Noda ________________________________ Adviser Graduate Program in East Asian Languages and Literatures Copyright @ 2008 Bo Zhu ABSTRACT Cultural values hold great control on people’s social behaviors. To become culturally competent, it is important for second language learners to understand primary cultural values in the target culture and to behave in accordance with those values. Cultural themes are the behavioral norms that people share in a society in pursuit of cultural values, which help learners relate what they learn to do with cultural values. The purpose of this study is to identify pedagogical cultural values and cultural themes in Chinese language education and propose a performance-based language curriculum, which integrates cultural values and cultural themes into language pedagogy. There are mainly three research questions discussed. First, what are the primary components in the Chinese cultural value system? Second, how is a cultural value manifest and managed in social behaviors? Third, how can a performance-based language curriculum integrate cultural values and cultural themes? This thesis analyzes the nature of cultural values and the components of Chinese cultural value system, with goals to identify pedagogical cultural values in Chinese language education. Seven cultural values are selected based on proposed criteria as primary pedagogical cultural themes in Chinese language education.
    [Show full text]
  • Religion in China Today: Introduction Daniel L. Overmyer
    Religion in China Today: Introduction Daniel L. Overmyer In the last 20 years religious traditions in many parts of China have revived their activities and organizations and rebuilt their temples, mosques and churches, despite decades of strict regulation and repression by the government. This revival is an aspect of the greater social freedom that has accompanied the economic development and diversification of that period. The government is trying to maintain political control, and legal restrictions remain, but wherever local conditions permit, religious activities come bubbling to the surface, festivals for the gods are held, traditional funerals and burial rituals are restored, destroyed images and shrines are replaced, priests reappear to perform rituals, and congrega- tions meet to worship. There is some outside help for these revived activities, from such sources as overseas Chinese lineages, temples for the same gods in Taiwan, Muslim and Buddhist organizations in the Near East and South-East Asia, and Christian missions, but the fundamental impetus is the faith and devotion of the Chinese people themselves. All of this involves both the partial restoration of older traditions and adaptation to the present economic and social situation. Religious beliefs and rituals are an important and growing reality in modern Chinese society, which cannot be fully understood without taking them into account. They are also an important political issue for the government, because according to orthodox Marxist theory religion is supposed to wither away as socialism is established, but this has not happened. On the contrary, religious traditions with completely non-Marxist ideologies are flourishing, which amounts to a challenge to the authority of the Party and state.
    [Show full text]
  • The Great Han: the Development, Evolution, and Influence of Chinese Ethnic Nationalism on Modern Chinese Society and Government
    The Great Han: The Development, Evolution, and Influence of Chinese Ethnic Nationalism on Modern Chinese Society and Government Senior Honors Thesis Presented to The Faculty of the School of Arts and Sciences Brandeis University Undergraduate Program in International and Global Studies Chandler Rosenberger, Xing Hang, Ralph Thaxton, Advisors In partial fulfillment of the requirements for the degree of Bachelor of Arts By Tinglan Dai May 2016 Copyright by Tinglan Dai Dai 2 Table of Contents I. The Origins of Chinese Civilization and Han Identity II. The Formation of Chinese National Identity in the Qing dynasty (1644-1911) III. Chinese National Identity in Republican China (1911-49) IV. National Identity in Maoist China (1949-76) V. National Identity during the Deng Xiaoping Era (1978-1992) VI. National Identity in Contemporary Chinese Society (1992-present) VII. Concluding Thoughts on the Essence of Chinese Civilization and Identity Dai 3 I. The Origins of Chinese Civilization and Han Identity The concept of national consciousness and identity can be characterized as a collective affirmation of a set of common characteristics including a shared history, culture, and ultimately, a common origin that the group takes collective pride in. The foundations of a number of ancient civilizations have been built upon this particular concept. In the case of Chinese civilization, there is the pervasive idea that the inhabitants of the China proper all originated from a single source formed during the beginning of human civilization. This provides a continuous socio- historical narrative for the people of China proper to engage in the formation of a collective identity based on the shared experiences of the group.
    [Show full text]
  • The Unique Values of Chinese Traditional Cultural Time Orientation: in Comparison with Western Cultural Time Orientation
    Intercultural Communication Studies XVII: 1 2008 Li The Unique Values of Chinese Traditional Cultural Time Orientation: In Comparison with Western Cultural Time Orientation Mengyu Li, Ocean University of China The field of nonverbal communication has been given more and more attention in the academic circle of intercultural communication. However, as far as the time issue is concerned, it requires a thorough study. Particularly, the time orientation of the Chinese traditional culture has not been fully covered. This paper makes a special effort in the exploration of the unique values underlying the traditional Chinese culture time orientation by making a comparison with the western time orientation. It analyzes the subjective, flexible and relative features of traditional Chinese culture time orientation by specifically investigating the unique values of past-time focus. It will discuss the pursuit of the right occasion in Confucianism’s time orientation, as well as the relativity view and carefree manner of spending time in Taoism’s time orientation. The paper finally concludes that the subjective, flexible, and relative approaches of the traditional Chinese culture time orientation can provide meaningful revelations to the western world, which has laid much emphasis on the objective, absolute, and future-focus time orientation. Edward Hall once regarded nonverbal communication as a hidden dimension people had often ignored and now the field of nonverbal communication has been paying greater attention in the academic circle of intercultural communication. However, at the present time, the study of nonverbal communication in China mainly concentrates on the kinesics, and the time issue is often overlooked. The study of Chinese traditional cultural time orientation in the western academic circle has not yet been taken into full account.
    [Show full text]
  • Mapping Chinese Literature As World Literature
    CLCWeb: Comparative Literature and Culture ISSN 1481-4374 Purdue University Press ©Purdue University Volume 17 (2015) Issue 1 Article 2 Mapping Chinese Literature as World Literature Yingjin Zhang Shanghai Jiao Tong University & University of California San Diego Follow this and additional works at: https://docs.lib.purdue.edu/clcweb Part of the American Studies Commons, Comparative Literature Commons, Education Commons, European Languages and Societies Commons, Feminist, Gender, and Sexuality Studies Commons, Other Arts and Humanities Commons, Other Film and Media Studies Commons, Reading and Language Commons, Rhetoric and Composition Commons, Social and Behavioral Sciences Commons, Television Commons, and the Theatre and Performance Studies Commons Dedicated to the dissemination of scholarly and professional information, Purdue University Press selects, develops, and distributes quality resources in several key subject areas for which its parent university is famous, including business, technology, health, veterinary medicine, and other selected disciplines in the humanities and sciences. CLCWeb: Comparative Literature and Culture, the peer-reviewed, full-text, and open-access learned journal in the humanities and social sciences, publishes new scholarship following tenets of the discipline of comparative literature and the field of cultural studies designated as "comparative cultural studies." Publications in the journal are indexed in the Annual Bibliography of English Language and Literature (Chadwyck-Healey), the Arts and Humanities Citation Index (Thomson Reuters ISI), the Humanities Index (Wilson), Humanities International Complete (EBSCO), the International Bibliography of the Modern Language Association of America, and Scopus (Elsevier). The journal is affiliated with the Purdue University Press monograph series of Books in Comparative Cultural Studies. Contact: <[email protected]> Recommended Citation Zhang, Yingjin.
    [Show full text]
  • Learning Culture of Mainland Chinese: in Pursuit of Western-Based Business Education Away from Mainland China
    International Journal of Teaching and Learning in Higher Education 2013, Volume 25, Number 3, 369-377 http://www.isetl.org/ijtlhe/ ISSN 1812-9129 Followers of Confucianism or a New Generation? Learning Culture of Mainland Chinese: In Pursuit of Western-Based Business Education Away from Mainland China Kumaran Rajaram Nanyang Technological University The mainland Chinese learning culture has evolved due to the rapid changes in the economic, political, cultural and demographic demands. The changing characteristics of the Chinese students’ learning behavioral styles and preferences, as well as the challenges faced in pursuit of Western- based education, are discussed with suggested recommendations to address these issues. The similarities and differences between Western-based and Chinese education over the decades and at the present are reviewed to enable educators to appreciate a deeper understanding, hence enabling effective facilitation and engagement of students. This enables the usage of a suitable mixture of instructional approaches to facilitate optimal learning process for the students by understanding the learning styles, preferences, and behavioral issues of mainland Chinese students. Due to rapid increases in the numbers of mainland education (Baron & Strout-Dapaz, 2001; Rajaram & Chinese students studying in Anglophone countries Bordia, 2011). “The primary difficulty arises from the such as Australia, the United States, Canada, and the variance in the second language abilities of students United Kingdom, the Chinese learner has become a key which may immediately place international students at recent focus for Western studies in education (Clarke & a disadvantage” (Atkins & Ashcroft, 2004, p. 41). Gieve, 2006; Coverdale-Jones & Rastall, 2009; Cultural differences can also affect communication.
    [Show full text]
  • Understanding Chinese Culture and Communication: the Yin Yang Approach1
    Understanding Chinese Culture and Communication: 1 The Yin Yang Approach Tony Fang Stockholm University INTRODUCTION China is emerging as a world economic superpower in the age of globalization, foreign direct investment (FDI), and Internet. China has been for many years rated as the most attractive destination for FDI by CEOs and CFOs from around the world (see A.T. Kearney Investor Confidence Index for miscellaneous years). Many share the assertion of Charles Browne, President of Du Pont China, that “If you go to our headquarters and ask which region we are concentrating on, the answer is that we are focused on China, China, China” (Fernandez & Underwood, 2006: xiv). With nearly 600,000 foreign-invested companies including over 400 of the Fortune 500 global firms operating on Chinese soil (Fang, Zhao, & Worm, 2008) China is undisputedly one of the world’s most competitive marketplaces. As Schlevogt (2002: 18) observed: “China is the ultimate test ground for leadership skills and a company’s ability to excel in other nonstructured situations… If you can make it here, you can make it anywhere!” Research shows that an in-depth understanding of Chinese culture is key to success in the Chinese market in particular and in the relationships with China in general (Chen, 2001; Child, 1990; Fang, 1999; Tung, Worm, & Fang, 2008; Fernandez & Underwood, 2006). China is one of the world’s oldest civilizations with a splendid culture. But what is the uniqueness of Chinese culture that transcends the Chinese society from its “blue gowns” and “bound
    [Show full text]
  • If YOU Were There
    If YOU were there ... You are a peasant in China in the year 264. Your grandfather often speaks of a time when all of China was united, but all YOlJ have known is warfare among rulers. A man passing through your Main Ideas 1. The Period of Disunion was a village speaks of even more conflict in other areas. time of war and disorder that followed the end of the Han Why might you want China to have just one ruler? dynasty. 2. China was reunified under the Sui, Tang, and Song dynasties. 3. The Age of Buddhism saw major religious changes in China. BUILDING BACKGROUND Most of China's history is divided into ., dynasties. The first dynasties ruled China for centuries. But when the Han dynasty collapsed in 220, China plunged into disorder. The Big Idea The Period of Disunion was fqllowed by reunification by rulers of the Sui, Tang, and Song The Period of Disunion dynasties. When the Han dynasty collapsed, China split into several rival kingdoms, each ruled by military leaders. Historians sometimes Key Terms and People call the time of disorder that followed the collapse of the Han Period of Disunion, p. 166 the Period of Disunion. It lasted from 220 to 589. •.. Grand Canal, p. 167 Although war was common durinp the Period of Disunion, Empress Wu, p. 168 peaceful developments also took place at the same time. During this period, nomadic peoples settled in northern China. Some Chinese people adopted the nomads' culture, while the invaders adopted soine Chinese practices. For example, one former nomadic ruler ordered his people to adopt Chinese names, speak Chinese, and dress like the Chinese.
    [Show full text]