DOCSLIB.ORG

The Thought Patterns Surrounding Confucianism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Thought Patterns Surrounding Confucianism ASIAN VIEW The Thought Patterns Surrounding doctrine for national governance was Confucianism established. China today views Confucianism as the identity of its peo- By Wang Min ple. Since 2004, it has been aiming to establish 100 Confucius Institutes THE ongoing “politically cold, economi- as a British colony, had emerged from around the world, and the first of these cally hot” situation between Japan and the War of Independence and firmly in Japan has already opened at China, a deepening antagonism in poli- established its national identity, their Ritsumeikan University in Kyoto. The tics and diplomacy that coexists with bur- bilateral relationship involved a long classic texts of Confucianism, The Four geoning economic ties, continues without interaction on an equal basis wherein Books and Five Classics, are now required any sign of abating. No one denies that they affirmed and recognized their dif- reading at Renmin University of China, Sino-Japanese relations are a crucial pillar ferences. Japan and China on the other whose role is to train cadres for the in East Asia, but it remains a regrettable hand, affirm their own identities and do Chinese Communist Party and the fact that no improvement to a favorable, not yield to the other. Needless to say, Chinese government. “politically hot, economically hot” cli- the rancor from the unfortunate war of During the Edo Period under the mate appears to be on the horizon. half a century ago, during which Japan Tokugawa rule (1603-1867), Japan was Sino-Japanese hostility in politics and invaded China and China endured great divided into more than 260 feudal diplomacy is widening the distrust and sacrifices, still lingers, but this contrasts domains known as han. Study of aggravation between the people of with the case of France and Germany, Confucianism was required for the samu- Tneighboring countries. Japan and China which are deepening their amicable ties rai in charge of the government. Each of normalized relations in 1972, and con- by learning from their history of antago- these feudal domains taught cluded a Peace and Friendship Treaty in nism. Confucianism at han schools, while the 1978. In public opinion surveys at that Prior to the Meiji Restoration (1868), bakufu, the Tokugawa Shogunate govern- time, almost 80% of Japanese felt affini- Sino-Japanese relations were fundamen- ment based in Edo (the present Tokyo), ty with China. Today, about 25 years tally friendly. When Japan was under did likewise at the Confucian temple of later, various newspaper surveys report the rule of the samurai warriors it inter- Yushima. Throughout the Tokugawa that only 30% of Japanese feel a close- acted well with China. Why was this Period, the bakufu exchanged emissaries ness to China and those who express a the case? It may be because such leaders with the Yi Dynasty of Korea, with which “dislike” for China vastly outnumber the were able to grasp Chinese ways of it maintained close diplomatic amicable former. The same holds in reverse. In thought well. The Japanese of that era ties. There were such Confucianists as the latest survey in China (conducted by would probably be able to understand Arai Hakuseki (1657-1725) who took Shanghai Searchina Information the Chinese people’s perception of histo- charge of government administration, Consulting Co., with a sample of 2,000 ry which they are asking the Japanese to and Amenomori Hoshu (1668-1755) respondents), 23% of Chinese expressed understand today. This is because the who served the Tsushima han, which a “favorable” view of Japan, while 41% Japanese of the samurai age knew that handled trade with Korea. Korea was had an “unfavorable” view. the patterns of Chinese thinking are viewed as an exemplary Confucian coun- Japan and China have interacted since rooted in Confucianism. try by China, and the samurai regime of before the beginning of Confucianism for Chinese coincides Japan interacted without any trouble recorded history. The with Christianity for Westerners. After with both Confucian countries. Once length of the bilateral China had headed down the path of a this military regime was overthrown and exchanges between socialist country, the tempestuous Great the new Meiji government was estab- Britain and America is Proletarian Cultural Revolution (1966- lished, however, Japan embarked on a nothing compared 1977) tried to banish Confucianism path of modernization modeled on with those between from China. Confucianism, which had Western countries, and removed all Japan and China. Yet penetrated deep in the Chinese soul for Confucianists from the center of the gov- there has been no such over 2000 years since the time of ernment. It rushed ahead with policies of history of antagonism Confucius (551BC-479BC), could not be “Leaving Asia and Joining the West.” between Britain and swept away. Confucianism constitutes Although there remained many talented the United States. China’s ethics and virtues, and is the men well-versed in Confucianism in Once the essence of Chinese thought about how Japan, it was only natural that over time United to live. After Confucianism had been the Japanese would no longer be able to States, systematized as a political philosophy by grasp correctly the characteristic pattern which Zhu Xi (1130-1200) during the Song of Confucian thinking. It must be diffi- originated Dynasty, its status as the fundamental cult for Japan to build friendly relations Illustrations: Iwasawa Akio 36 JAPAN SPOTLIGHT • January / February 2006 ASIAN VIEW with China without an understanding of death at the age of 39 in the line of his and the Joruri (traditional puppet the- Confucianism. Both Japan and China great cause, subsequent generations of ater), the fox secretly slipped into Japan believe that they are homogeneous coun- Chinese bestowed the title of “King” on on the boat of Kibino Makibi, the tries that share the same Chinese charac- this military commander. They built Japanese emissary to the Tang Dynasty. ters, without ever being aware that there “King Yue Fei’s Temple” in Hangzhou, The fox took possession of Lady is a fundamental gap in their patterns of which was the capital of the Southern Tamamo-no-mae, who was beloved by thinking. Song Dynasty. By contrast, they the retired Emperor Toba at the end of What is “Confucian thought” then? despised and dishonored the name of the Heian Period, and caused him great It is impossible to describe it in a few Qin Hui. They created statues of Qin distress. The evil spirit was exposed and words, but it is a way of thought that Hui and his wife kneeling towards Yue it fled to Nasuno (the present Tochigi emphasizes ethics. It strictly seeks to Fei’s tombstone, with their hands tied Prefecture), but was tracked down and judge right and wrong in both human behind their backs surrounded by an killed. Nonetheless, its magical powers actions and the state’s activities. It iron fence, right in front of the entrance did not disappear and it became the so- esteems noble causes. of Yue’s Fei Temple. More than 900 called death rock that afflicted suffering In China, an individual’s death exerts years have not been enough to make the on all who touched it. It is said that the an effect not only on one’s immediate Chinese people forget their revulsion. magical powers of the nine-tailed fox family but even on one’s descendants. A “Flogging the dead” like this comes natu- were finally extinguished by the force of respectable death means “righteousness” rally to the Chinese. Buddhism. Even though the fox had or “trust” to oneself, “loyalty” to one’s In Japan, there is a tradition of taking caused no end of evil deeds in Japan, it country, “filial piety” to one’s ancestors death to be a form of “purification” or was chosen for the name of a boxed lunch and “benevolence” to one’s descendants. “cleansing.” The famous Buddhist monk sold at local train stations that is known In the words of Confucius, “The deter- Shinran preached that even an evil person as “Nine-tailed sushi.” The seller of this mined scholar and the man of virtue will could become a Buddha if he awakened boxed lunch chose this name in the hope not seek to live at the expense of injur- to the faith, saying, “If even a good per- that it would be loved forever, just as the ing their virtue. They will even sacrifice son can be purified by rebirth into the fox in the guise of Lady Tamamo-no-mae their lives to preserve their virtue com- Pure Land, it goes without saying that an had been loved by the retired Emperor plete.” The Chinese film The Emperor evil person can.” From the Chinese view- Toba. The Japanese habit for flexible and the Assassin depicts Jing Ke, who point though, evil people are evil and reassessment is fully displayed here. It is failed in his attempt to assassinate the good people are good. Confucianism impossible to imagine the fox’s rehabilita- emperor and was killed. His name was, does not budge when it comes to dis- tion in China, where it has become firmly however, preserved in the famous histor- criminating right from wrong. entrenched as the embodiment of evil. ical chronicle by Sima Qian, Shiji The legend of the nine-tailed golden It is small wonder that there is such a (Records of the Great Historian), since fox highlights the differences between gap between Japan and China about the he died for a noble cause. Japan and China. In China, the nine- visits to Yasukuni Shrine by the Japanese For Chinese people, the classic con- tailed fox was treated as a demon.
Load more

Recommended publications
  • Ming-Qing Women's Song Lyrics to the Tune Man Jiang Hong
    engendering heroism: ming-qing women’s song 1 ENGENDERING HEROISM: MING-QING WOMEN’S SONG LYRICS TO THE TUNE MAN JIANG HONG* by LI XIAORONG (McGill University) Abstract The heroic lyric had long been a masculine symbolic space linked with the male so- cial world of career and achievement. However, the participation of a critical mass of Ming-Qing women lyricists, whose gendered consciousness played a role in their tex- tual production, complicated the issue. This paper examines how women crossed gen- der boundaries to appropriate masculine poetics, particularly within the dimension of the heroic lyric to the tune Man jiang hong, to voice their reflections on larger historical circumstances as well as women’s gender roles in their society. The song lyric (ci 詞), along with shi 詩 poetry, was one of the dominant genres in which late imperial Chinese women writers were active.1 The two conceptual categories in the aesthetics and poetics of the song lyric—“masculine” (haofang 豪放) and “feminine” (wanyue 婉約)—may have primarily referred to the textual performance of male authors in the tradition. However, the participation of a critical mass of Ming- Qing women lyricists, whose gendered consciousness played a role in * This paper was originally presented in the Annual Meeting of the Association for Asian Studies, New York, March 27-30, 2003. I am deeply grateful to my supervisor Grace S. Fong for her guidance and encouragement in the course of writing this pa- per. I would like to also express my sincere thanks to Professors Robin Yates, Robert Hegel, Daniel Bryant, Beata Grant, and Harriet Zurndorfer and to two anonymous readers for their valuable comments and suggestions that led me to think further on some critical issues in this paper.
    [Show full text]
  • Local Authority in the Han Dynasty: Focus on the Sanlao
    Local Authority in the Han Dynasty: Focus on the Sanlao Jiandong CHEN 㱩ڎ暒 School of International Studies Faculty of Arts and Social Sciences University of Technology Sydney Australia A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of Technology Sydney Sydney, Australia 2018 Certificate of Original Authorship I certify that the work in this thesis has not previously been submitted for a degree nor has it been submitted as part of requirements for a degree except as fully acknowledged within the text. I also certify that the thesis has been written by me. Any help that I have received in my research work and the preparation of the thesis itself has been acknowledged. In addition, I certify that all information sources and literature used are indicated in the thesis. This thesis is the result of a research candidature conducted with another University as part of a collaborative Doctoral degree. Production Note: Signature of Student: Signature removed prior to publication. Date: 30/10/2018 ii Acknowledgements The completion of the thesis would not have been possible without the help and support of many people. Firstly, I would like to express my sincere gratitude to my supervisor, Associate Professor Jingqing Yang for his continuous support during my PhD study. Many thanks for providing me with the opportunity to study at the University of Technology Sydney. His patience, motivation and immense knowledge guided me throughout the time of my research. I cannot imagine having a better supervisor and mentor for my PhD study. Besides my supervisor, I would like to thank the rest of my thesis committee: Associate Professor Chongyi Feng and Associate Professor Shirley Chan, for their insightful comments and encouragement; and also for their challenging questions which incited me to widen my research and view things from various perspectives.
    [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]
  • A Geographic History of Song-Dynasty Chan Buddhism: the Decline of the Yunmen Lineage
    decline of the yunmen lineage Asia Major (2019) 3d ser. Vol. 32.1: 113-60 jason protass A Geographic History of Song-Dynasty Chan Buddhism: The Decline of the Yunmen Lineage abstract: For a century during China’s Northern Song era, the Yunmen Chan lineage, one of several such regional networks, rose to dominance in the east and north and then abruptly disappeared. Whereas others suggested the decline was caused by a doctri- nal problem, this essay argues that the geopolitics of the Song–Jin wars were the pri- mary cause. The argument builds upon a dataset of Chan abbots gleaned from Flame Records. A chronological series of maps shows that Chan lineages were regionally based. Moreover, Song-era writers knew of regional differences among Chan lin- eages and suggested that regionalism was part of Chan identity: this corroborates my assertion. The essay turns to local gazetteers and early-Southern Song texts that re- cord the impacts of the Song–Jin wars on monasteries in regions associated with the Yunmen lineage. Finally, I consider reasons why the few Yunmen monks who sur- vived into the Southern Song did not reconstitute their lineage, and discuss a small group of Yunmen monks who endured in north China under Jin and Yuan control. keywords: Chan, Buddhism, geographic history, mapping, spatial data n 1101, the recently installed emperor Huizong 徽宗 (r. 1100–1126) I authored a preface for a new collection of Chan 禪 religious biogra- phies, Record of the Continuation of the Flame of the Jianzhong Jingguo Era (Jianzhong Jingguo xudeng lu 建中靖國續燈錄, hereafter Continuation of the Flame).1 The emperor praised the old “five [Chan] lineages, each ex- celling in a family style 五宗各擅家風,” a semimythical system promul- gated by the Chan tradition itself to assert a shared identity among the ramifying branches of master-disciple relationships.
    [Show full text]
  • Shi Lang: Hero Or Villain? His Evolving Legacy in China and Taiwan
    Ronald C. Po Shi Lang: hero or villain? His evolving legacy in China and Taiwan Article (Accepted version) (Refereed) Original citation: Po, Ronald C. (2017) Shi Lang: hero or villain? His evolving legacy in China and Taiwan. Modern Asian Studies . ISSN 0026-749X © 2017 Cambridge University Press This version available at: http://eprints.lse.ac.uk/81309/ Available in LSE Research Online: June 2017 LSE has developed LSE Research Online so that users may access research output of the School. Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. Users may download and/or print one copy of any article(s) in LSE Research Online to facilitate their private study or for non-commercial research. You may not engage in further distribution of the material or use it for any profit-making activities or any commercial gain. You may freely distribute the URL (http://eprints.lse.ac.uk) of the LSE Research Online website. This document is the author’s final accepted version of the journal article. There may be differences between this version and the published version. You are advised to consult the publisher’s version if you wish to cite from it. Shi Lang: Hero or Villain? His Evolving Legacy in China and Taiwan Ronald C. Po London School of Economics [Accepted to be published in Modern Asian Studies (2018)] Abstract For over two centuries, some of China’s most prominent officials, literary figures, and intellectuals have paid special attention to the legacy of Shi Lang.
    [Show full text]
  • Jin Feng: Art Is a Way of Life a Case Study from 2003 to Today
    Biljana Ciric Jin Feng: Art Is a Way of Life A Case Study from 2003 to Today in Feng has been an active participant in many ongoing projects, exhibitions, and discussions about art since he moved to Shanghai in November of 2003. During Jthese years he has also been able to maintain a unique role as a person working at the margins, both inside and outside the inner art circle, who continues to have a profound influence in Shanghai. The sense of belonging and the strong community atmosphere that exists in Shanghai has allowed Jin Feng to play the role of a catalyst, someone who tries to bring different people together and initiate new dialogues. Many in Shanghai refer to this kind of activity as jianghu, but Jin Feng also plays the very important role of mediator and spokesperson, which he also handles very well. When Jin Feng moved to Shanghai, he left behind his teaching position at Changzhou Teacher’s University of Technology and began working as director of the Academic Department of the Duolun Museum of Modern Art to develop the exhibition and education program. In his position as Academic Director, Jin Feng worked to institute basic museum working standards and to establish himself within this new environment. At that time Jin Feng was known for his mixed-media works and photographs; My Vanishing Portrait 1 to 6 is one of his most representative works of art from the late 1990s. The days of museum work were important for him, and it was during that time that he began the writing projects that later became one of his major contributions to the art world through his blog and other arts-related Web platforms.
    [Show full text]
  • The Development of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener
    Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Summer 7-9-2019 The evelopmeD nt of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener as Major Examples Xiang Wei [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Chinese Studies Commons Recommended Citation Wei, Xiang, "The eD velopment of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener as Major Examples" (2019). Seton Hall University Dissertations and Theses (ETDs). 2681. https://scholarship.shu.edu/dissertations/2681 THE DEVELOPMENT OF SHAMANISM AND ITS SOCIAL FUNCTIONS IN THE SONG DYNASTY (960-1279): TAKING FOLKTALES IN RECORD OF THE LISTENER AS MAJOR EXAMPLES BY XIANG WEI A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN THE DEPARTMENT OF ASIAN STUDIES AT SETON HALL UNIVERSITY SOUTH ORANGE, NEW JERSEY 2019 © Xiang Wei 2019 ACKNOWLEDGEMENT First of all, I would like to express my gratitude to all those who helped me during the writing of this thesis. I gratefully acknowledge the help of my supervisor, Dr. Rice, who has offered me valuable suggestions in the academic studies. In the preparation of this thesis, he has spent much time reading through each draft and provided me with inspiring advice. Without his patient instruction, insightful criticism, and expert guidance, the completion of this thesis would not have been possible.
    [Show full text]
  • The Hundred Surnames: a Pinyin Index
    names collated:Chinese personal names and 100 surnames.qxd 29/09/2006 12:59 Page 3 The hundred surnames: a Pinyin index Pinyin Hanzi (simplified) Wade Giles Other forms Well-known names Pinyin Hanzi (simplified) Wade Giles Other forms Well-known names Ai Ai Ai Zidong Cong Ts’ung Zong Cong Zhen Ai Ai Ai Songgu Cui Ts’ui Cui Jian, Cui Yanhui An An An Lushan Da Ta Da Zhongguang Ao Ao Ao Taosun, Ao Jigong Dai Tai Dai De, Dai Zhen Ba Pa Ba Su Dang Tang Dang Jin, Dang Huaiying Bai Pai Bai Juyi, Bai Yunqian Deng Teng Tang, Deng Xiaoping, Bai Pai Bai Qian, Bai Ziting Thien Deng Shiru Baili Paili Baili Song Di Ti Di Xi Ban Pan Ban Gu, Ban Chao Diao Tiao Diao Baoming, Bao Pao Bao Zheng, Bao Shichen Diao Daigao Bao Pao Bao Jingyan, Bao Zhao Ding Ting Ding Yunpeng, Ding Qian Bao Pao Bao Xian Diwu Tiwu Diwu Tai, Diwu Juren Bei Pei Bei Yiyuan, Bei Qiong Dong Tung Dong Lianghui Ben Pen Ben Sheng Dong Tung Dong Zhongshu, Bi Pi Bi Sheng, Bi Ruan, Bi Zhu Dong Jianhua Bian Pien Bian Hua, Bian Wenyu Dongfang Tungfang Dongfang Shuo Bian Pien Bian Gong Dongguo Tungkuo Dongguo Yannian Bie Pieh Bie Zhijie Dongmen Tungmen Dongmen Guifu Bing Ping Bing Yu, Bing Yuan Dou Tou Dou Tao Bo Po Bo Lin Dou Tou Dou Wei, Dou Mo, Bo Po Bo Yu, Bo Shaozhi Dou Xian Bu Pu Bu Tianzhang, Bu Shang Du Tu Du Shi, Du Fu, Du Mu Bu Pu Bu Liang Du Tu Du Yu Cai Ts’ai Chai, Cai Lun, Cai Wenji, Cai Ze Du Tu Du Xia Chua, Du Tu Du Qiong Choy Duan Tuan Duan Yucai Cang Ts’ang Cang Xie Duangan Tuankan Duangan Tong Cao Ts’ao Tso, Tow Cao Cao, Cao Xueqin, Duanmu Tuanmu Duanmu Guohu Cao Kun E O E
    [Show full text]
  • Religion and Nationalism in Chinese Societies
    RELIGION AND SOCIETY IN ASIA Kuo (ed.) Kuo Religion and Nationalism in Chinese Societies Edited by Cheng-tian Kuo Religion and Nationalism in Chinese Societies Religion and Nationalism in Chinese Societies Religion and Society in Asia The Religion and Society in Asia series presents state-of-the-art cross-disciplinary academic research on colonial, postcolonial and contemporary entanglements between the socio-political and the religious, including the politics of religion, throughout Asian societies. It thus explores how tenets of faith, ritual practices and religious authorities directly and indirectly impact on local moral geographies, identity politics, political parties, civil society organizations, economic interests, and the law. It brings into view how tenets of faith, ritual practices and religious authorities are in turn configured according to socio-political, economic as well as security interests. The series provides brand new comparative material on how notions of self and other as well as justice and the commonweal have been predicated upon ‘the religious’ in Asia since the colonial/imperialist period until today. Series Editors Martin Ramstedt, Max Planck Institute for Social Anthropology, Halle Stefania Travagnin, University of Groningen Religion and Nationalism in Chinese Societies Edited by Cheng-tian Kuo Amsterdam University Press This book is sponsored by the 2017 Chiang Ching-kuo Foundation for International Scholarly Exchange (Taiwan; SP002-D-16) and co-sponsored by the International Institute of Asian Studies (the Netherlands). Cover illustration: Chairman Mao Memorial Hall in Beijing © Cheng-tian Kuo Cover design: Coördesign, Leiden Typesetting: Crius Group, Hulshout Amsterdam University Press English-language titles are distributed in the US and Canada by the University of Chicago Press.
    [Show full text]
  • UNDERSTANDING CHINA a Diplomatic and Cultural Monograph of Fairleigh Dickinson University
    UNDERSTANDING CHINA a Diplomatic and Cultural Monograph of Fairleigh Dickinson University by Amanuel Ajawin Ahmed Al-Muharraqi Talah Hamad Alyaqoobi Hamad Alzaabi Molor-Erdene Amarsanaa Baya Bensmail Lorena Gimenez Zina Ibrahem Haig Kuplian Jose Mendoza-Nasser Abdelghani Merabet Alice Mungwa Seddiq Rasuli Fabrizio Trezza Editor Ahmad Kamal Published by: Fairleigh Dickinson University 1000 River Road Teaneck, NJ 07666 USA April 2011 ISBN: 978-1-457-6945-7 The opinions expressed in this book are those of the authors alone, and should not be taken as necessarily reflecting the views of Fairleigh Dickinson University, or of any other institution or entity. © All rights reserved by the authors No part of the material in this book may be reproduced without due attribution to its specific author. THE AUTHORS Amanuel Ajawin is a diplomat from Sudan Ahmed Al-Muharraqi is a graduate student from Bahrain Talah Hamad Alyaqoobi is a diplomat from Oman Hamad Alzaabi a diplomat from the UAE Molor Amarsanaa is a graduate student from Mongolia Baya Bensmail is a graduate student from Algeria Lorena Gimenez is a diplomat from Venezuela Zina Ibrahem is a graduate student from Iraq Ahmad Kamal is a Senior Fellow at the United Nations Haig Kuplian is a graduate student from the United States Jose Mendoza-Nasser is a graduate student from Honduras Abdelghani Merabet is a graduate student from Algeria Alice Mungwa is a graduate student from Cameroon Seddiq Rasuli is a graduate student from Afghanistan Fabrizio Trezza is a graduate student from Italy INDEX OF
    [Show full text]
  • “FULL RIVER RED” by Yue Fei Introduction
    Primary Source Document with Questions (DBQs) POEM TO BE SUNG TO THE TUNE OF “ FULL RIVER RED” By Yue Fei Introduction In 1127 the Northern Song dynasty came to an end as the Jurchen Liao conquered northern China and drove the Song court south to the Yangzi valley. There, from the capital at Hangzhou, the Song court continued as the Southern Song (1127-1279) to rule southern China. The Southern Song empire was an economically and culturally vibrant place, but the defeat at the hands of non-Chinese Jurchen people and the loss of territory rankled. So did the fact that the court was simply not strong enough to recover the lost territory. Yue Fei (1103-1142) was an officer in the Northern Song army. When the Song retreated south in the face of Jin attacks, Yue Fei opposed the retreat. He continued, however, to serve the emperor, rising to the rank of general and engaging in battles with the Jin and in suppression of peasant uprisings. Yue Fei experienced success in his campaigns against the Jin in 1140. The Southern Song Gaozong Emperor and his advisors, however, sought to make peace with the Jin — which involved returning the northern territories that Yue Fei had just recaptured in his campaigns. Yue Fei and his allies stood in the way of the peace negotiations. Accordingly, Yue Fei was ordered to withdraw — which he did, declaring that “the achievements of ten years have been dashed in a single day.” Yue Fei was arrested on charges of plotting rebellion (charges that his defenders insisted were trumped up) and executed in 1141.
    [Show full text]
  • Monetary Policy As Key to State Authority and Income in Tang China*
    《中國文化研究所學報》 Journal of Chinese Studies No. 64 – January 2017 Monetary Policy as Key to State Authority and Income in Tang China* Tan Mei Ah Hang Seng Management College Part I: Introduction The Tang dynasty was the era when the precursor of paper money appeared and 1 when economic innovations imprinted their mark on the history of China. However, * The initial research of this paper was presented in Chinese at the International Conference on Currency and Commerce in Ancient China, held at the Hang Seng Management College, Hong Kong, in July 2015. Its expanded version was presented in English at the Western Branch meeting of the American Oriental Society in October 2015. I am extremely grateful for the research support the Hang Seng Management College has generously provided for editing this paper and for allowing me to attend conferences to seek advice from international scholars. My deepest gratitude must go to one of the anonymous readers, who reviewed this paper twice and provided up to twelve pages of comments. Without these comments, the paper could not have reached its present form. I would also like to thank Professors Armin Selbitschka, William H. Nienhauser, Jr., and the other two anonymous reviewers, whose thorough comments on the early version significantly improved this paper. My thanks also go to Professors Puk Wing Kin, Anna Shields, Tse Wai Kit Wicky, Hasebe Tsuyoshi, and Mr Kwok Kai Hing for their advice. Last but not least, I am much indebted to Dr Chu Kwok Fan, who has found excellent reviewers for my paper and has carefully edited the published version; I know my paper is in good hands.
    [Show full text]