From Exclusive Xia to Inclusive Zhu-Xia: The Conceptualisation of Chinese Identity in Early China

2004 ◽  
Vol 14 (3) ◽  
pp. 185-205 ◽  
Author(s):  
Chen Zhi
Keyword(s):  
Structural Characteristics ◽  
Contextual Analysis ◽  
The Political ◽  
Chinese People ◽  
Early China ◽  
Chinese Identity ◽  
Documentary Sources ◽  
Western Zhou ◽  
Eastern Zhou ◽  
Actual Formation

This paper involves an syncretic study of the structural characteristics, semantic stratification, graphical evolution and contextual analysis on a chronological base of the perplexing graphs and words which designate the Chinese, such as xia, hua and zhongguo, non-Chinese, such as yi, di, rong, and man, in early palaeographic and documentary sources. It shows how these terms evolved to distinguish between the two distinct ethnographical concepts in the early mind.The study shows that the conception of Hua-Xia and Zhongguo carried different connotations in the Western Zhou period from that defined in Spring and Autumn philological sources. The relocation of the Zhou capital to the east during the transition from Western to Eastern Zhou had generically diffused the concept of Xia and the elegant Ya culture. The conception of Xia and Yi, which had formerly distinguished between the Zhou elites and the non-Zhou people, came to distinguish between the central states and peripheral groups in the geographical sense, as well as between the Zhou subjects and the non-Zhou subjects in the political sense. Thus the conceptualisation of the so-called “Chinese-ness” postdates the actual formation of the ethnographical bulk of the Chinese people.

scholarly journals Muslim Tionghoa sebagai Jembatan Budaya: Studi Tentang Partisipasi dan Dinamika Organisasi PITI Yogyakarta

2017 ◽  
Vol 2 (1) ◽  
pp. 79
Author(s):  
Hamada Adzani Mahaswara
Keyword(s):  
Oral History ◽  
Qualitative Approach ◽  
The Political ◽  
New Order ◽  
Chinese People ◽  
Political Climate ◽  
Chinese Identity ◽  
Cultural Strategies ◽  
Chinese Ethnicity ◽  
Chinese Muslims

Socio-cultural and political changes occurred significantly in Chinese people in Indonesia after the fall of the new order. Gus Dur issued a revitalization policy of Chinese customs and beliefs as well as revoked Presidential Instruction numbered 14 of 1967. The shift in the political climate encouraged Chinese people to participate in the community, including from Chinese Muslims. Within Persatuan Islam Indonesia (PITI), they try to consolidate in order to adapt and exist. The objective of this research is to examine participatory strategy and PITI organizational dynamic in post-reformation Yogyakarta and use qualitative approach and phenomenology as a method. According to the analysis, keeping Chinese identity and being Javanese are cultural strategies in communicating Islam and methodology of adaptation. Manifested Chinese traditional elements (oral history, mythology, and philosophy) show dialogue and open-mindedness this community in the society. As a result, Chinese Muslims community plays a role as cultural broker between Chinese ethnicity and Yogyakarta Muslim society.

Scribes, Cooks, and Artisans: Breaking Zhou Tradition

Early China ◽  
1995 ◽  
Vol 20 ◽  
pp. 241-277 ◽  
Author(s):  
Constance A. Cook
Keyword(s):  
The State ◽  
The Other ◽  
Political Control ◽  
Other Hand ◽  
Bronze Vessels ◽  
Western Zhou ◽  
The Creation ◽  
Bronze Inscriptions ◽  
Eastern Zhou

Bronze Inscriptions of the Western Zhou period show how ritualists were once dedicated to maintaining the ritual apparatus supporting the divine authority of the royal Zhou lineage. Bronze and bamboo texts of the Eastern Zhou period reveal, on the other hand, that ritualists able to manipulate local rulers reliant on their knowledge subsequently subverted power into their own hands. Ritualists such as scribes, cooks, and artisans were involved in the transmission of Zhou “power” through the creation and use of inscribed bronze vessels during feasts. The expansion and bureaucratization of their roles in the Chu state provided economic and ultimately political control of the state. This was particularly the case as the Chu, like the Zhou before them, fled east to escape western invaders.

Astronomical Evidence for the Bamboo Annals' Chronicle of Early Xia

Early China ◽  
1990 ◽  
Vol 15 ◽  
pp. 87-95 ◽  
Author(s):  
David S. Nivison ◽  
Kevin D. Pang
Keyword(s):  
Chinese History ◽  
The Sun ◽  
Early China ◽  
Western Zhou ◽  
Zuo Zhuan

Tradition says that Yu, first ruler of the Xia Dynasty, was chosen by the “sage emperor” Shun as Shun's successor. The “Modern Text” Bamboo Annals (Jinben Zhushu jinian) dates this act of choice to the fourteenth year of Shun. (With E. L. Shaughnessy, “On the Authenticity of the Bamboo Annals,” Harvard Journal of Asiatic Studies 46 (1986), we accept this text as at least in part the text found in a royal tomb of Wei in A.D. 281.) Following D. Pankenier's argument (“Mozi and the Dates of Xia, Shang and Zhou,” Early China 9–10 [1983–85]), we date this event to 1953 B.C., the year of a dramatic five-planet conjunction. (K. Pang independently dated this conjunction to Yu's reign in his article “Extraordinary Floods in Early Chinese History and their Absolute Dates,” Journal of Hydrology 96 [1987].)We next use K. Pang's discovery (“Extraordinary Floods”) that there was an eclipse of the sun on 16 October 1876 B.C., that exactly satisfies descriptions in the Zuo zhuan (Zhao 17) and in the Bamboo Annals for Xia, Zhong Kang fifth year, of an eclipse associated with the (post-Han Shang shu) “Punitive Expedition of Yin” (except for the day-cycle in the Annals, which we assume to be a later calculation); i.e., it occurred on the first of the ninth lunar month (Xia calendar), the sun's location at the time (188å) was in lunar lodge Fang, and the eclipse was visible in the probable Xia capital area. No other eclipse within many centuries satisfies these criteria.Extending D. Nivison's theory (“The Dates of Western Chou,” Harvard Journal of Asiatic Studies 43 (1983)) that Western Zhou royal calendars began only after completion of mourning, i.e., two years after accession, we then assume that there were similar two-year mourning breaks between Xia royal calendars (possibly reflected in the irregular interregnums in the present Annals). For a demonstration of this chronology, see the chart on page 94.

scholarly journals THE INFLUENCE OF THE POLITICAL SYSTEM OF CHINA ON THE FORMATION OF SOCIAL AND POLITICAL TERMINOLOGY

2021 ◽  
Vol 02 (04) ◽  
pp. 10-17
Author(s):  
Saodat Abdullaevna Nasirova ◽  
◽  
Sabohat Abdullaevna Hashimova ◽  
Gulchehra Shavkatovna Rikhsieva ◽  
◽  
...  
Keyword(s):  
Political System ◽  
The Political ◽  
Ancient China ◽  
Chronological Order ◽  
Administrative Management ◽  
Administrative Division ◽  
Modern System ◽  
Western Zhou

This article examines the influence of the political system of ancient China on the formation of socio-political terminology within the framework of administrative management. The analysis is carried out on the basis of lexicographic material in the chronological order of replenishment of the terminology of administrative division from the period of the slave dynasties of Xia, Shang and Western Zhou to the modern system of government in China.

An Interpretation of the “Shao Gao”

Early China ◽  
1995 ◽  
Vol 20 ◽  
pp. 177-193
Author(s):  
David S. Nivison
Keyword(s):  
Political Philosophy ◽  
The Political ◽  
First Year ◽  
Early China

This article presents a new translation of the “Shao gao” chapter of the Shang shu. Contrary to the views of Edward Shaughnessy in Early China 18, the author argues 1) that the main speaker is the Duke of Zhou, not the Duke of Shao; 2) that the political philosophy expressed is consistent with other texts ascribed to the Duke of Zhou; and 3) that the Duke of Zhou did not die in disgrace or in exile. The author dates the Duke of Zhou's death to the twenty-first year of King Cheng's reign, either 1017 or 1015 B.C.

The ‘revolution’ of 1911 revisited: A review of contemporary studies in China

2011 ◽  
Vol 25 (3) ◽  
pp. 257-274
Author(s):  
Wang Guo
Keyword(s):  
Social Life ◽  
Modern Society ◽  
Global Perspective ◽  
The Political ◽  
Chinese People ◽  
Political Event ◽  
The 1911 Revolution ◽  
Standing Up ◽  
Political Economic ◽  
The Revolution

Reviewing the last decade of Chinese-language scholarship on the 1911 Revolution, this article suggests that we should view the Revolution in richer ways, rather than simply focusing on the political event on 10 October 1911. By contextualizing the revolution in its world, this article argues that it is necessary to view 1911 in its own terms and in global perspective in order to articulate historical continuities and discontinuities beyond 1911. How did, does, and will the spirit of modern revolution function and reshape the mental landscape in China’s past, present, and future? The revolution is considered here to be not only a transhistorical source of transformation but also part of the restructuring of social life and ideals. Revolution has become the ontological ground of China’s modern society. The meaning of the spirit of revolution lay in providing the Chinese people with a space of hope, where they could transcend current disappointment and discontent, and pursue political, economic, and cultural visions to fundamentally change their world. For individuals, revolution offered a means of meeting personal needs; for the nation, the revolution has meant the unending pursuit of ‘standing up, enriching up, and strengthening up’.

The pragmatics of Indian political apologies: Sorry, but not sorry

2020 ◽  
Vol 31 (6) ◽  
pp. 648-669
Author(s):  
Sangeeta Shukla ◽  
Rajita Shukla
Keyword(s):  
Contextual Analysis ◽  
The Political ◽  
Political Leaders ◽  
Considerable Body

While there is a considerable body of research on the pragmatics of apology across the globe, the Indian apology discourse has received hardly any attention from scholars. Political apologies particularly, have been neglected as an important area of research in India. The act of tendering public political apologies, which was almost absent from the Indian repertoire, is an emerging trend in India. This article aims to identify the salient characteristics of Indian political apologies by contextual analysis of the apology texts and is a first of its kind as far as known to the authors. Indian political leaders use evasion and manipulation in apology utterances to avoid an explicit apology. The graver the transgression, the greater the hesitation to offer an explicit apology. We suggest that the categorization of political apologies should take into consideration the stature of the political apologizer also and not just the magnitude of the offence, as this can have a significant impact on the apology behaviour.

The Eastern Zhou cemetery at Wenfengta, Suizhou City

2015 ◽  
Vol 15 (1) ◽  
Keyword(s):  
Complete Restoration ◽  
History Of ◽  
Western Zhou ◽  
Bronze Inscriptions ◽  
Eastern Zhou ◽  
Important Site

AbstractFrom August 2012 through January 2013, the Wenfengta Cemetery of the Eastern Zhou Period, located in the southeast portion of the present-day Yidigang Cemetery in Dongcheng District, Suizhou City, was excavated. 54 burials and three chariot-and-horse pits of the Eastern Zhou Period were found, from which 582 bronzes, including ritual vessels, weapons, chariot-and-horse fittings, tools, and other types, were unearthed. Many of these bronzes were relics of the Zeng State, and inscriptions including the terms “Zeng”, “Zeng Zi”, “Zeng Sun”, “Zeng Da sima” and so on were seen on some of them. Moreover, a bronze ge-dagger ax with an inscription containing the character “Sui” was unearthed from a tomb of the Zeng State. These bronze inscriptions show that the Wenfengta Cemetery was used by aristocrats of the Zeng State during the Eastern Zhou Period. The coexistence of inscriptions concerning the Zeng and Sui States has provided more evidence to support the suggestion that the Zeng and Sui States were one and the same. Following upon the discovery of the Western Zhou-era Zeng State cemetery at Yejiashan, the Wenfengta Cemetery is another important site of great significance for the complete restoration of the history of the Zeng State.

MARITAL ALLIANCES AND AFFINAL RELATIVES (SHENG甥 ANDHUNGOU婚購) IN THE SOCIETY AND POLITICS OF ZHOU CHINA IN THE LIGHT OF BRONZE INSCRIPTIONS

Early China ◽  
2014 ◽  
Vol 37 ◽  
pp. 39-99 ◽  
Author(s):  
Maria Khayutina
Keyword(s):  
Chinese Society ◽  
New Members ◽  
Weak Center ◽  
Western Zhou ◽  
Bronze Inscriptions ◽  
The Stability ◽  
The One ◽  
Eastern Zhou ◽  
Radial Network

AbstractSeveral hundred inscribed bronze objects dating from Western and Eastern Zhou periods were commissioned for or by married women. Several dozen inscriptions are known whose commissioners called themselvessheng生 (甥) of a number of lineages. In pre-Qin Chinese, the termsheng甥 designated several categories of affinal relatives: paternal aunts’ sons, maternal uncles’ sons, wives’ brothers, sisters’ husbands, and sons of sisters or daughters. The wide geographical and chronological spread of female- orsheng-related vessels, as well as dedications to “many affinal relatives” (hungou婚購) in bronze inscriptions point to the importance of marital ties in early Chinese society and politics.Focusing on the inscriptions commissioned bysheng, the present article suggests that even when concluded at a considerable distance, marriages produced long-term mutual obligations for male members of the participating lineages or principalities. Affinal relationships represented social and political capital that could be converted in terms of individuals’ careers and prestige or benefits for their whole lineages/states. In sum, starting from the early Western Zhou period, marital alliances represented a substantial integrative factor in early Chinese politics. On the one hand, marital alliances helped to consolidate the radial network of Zhou states centered on the Zhou king. On the other hand, they facilitated the construction of decentralized regional and interregional inter-state networks. The latter guaranteed the stability of the Zhou political system even when it had a weak center. As a result, the Zhou networks did not fall apart following crises in the Zhou royal house, but continued to expand by the inclusion of new members.

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