Superpower interrupted: The Chinese history of the world, Michael Schuman

2021 ◽  
Vol 40 (1) ◽  
pp. 100-101
Author(s):  
C. Dale Walton
Keyword(s):  
2015 ◽  
Vol 91 (1) ◽  
pp. 35-44
Author(s):  
Zheng Yangwen

With the help of the Jesuits, the Qianlong emperor (often said to be Chinas Sun King in the long eighteenth century) built European palaces in the Garden of Perfect Brightness and commissioned a set of twenty images engraved on copper in Paris. The Second Anglo-Chinese Opium War in 1860 not only saw the destruction of the Garden, but also of the images, of which there are only a few left in the world. The John Rylands set contains a coloured image which raises even more questions about the construction of the palaces and the after-life of the images. How did it travel from Paris to Bejing, and from Belgium to the John Rylands Library? This article probes the fascinating history of this image. It highlights the importance of Europeans in the making of Chinese history and calls for studies of China in Europe.


2020 ◽  
Vol 9 (1) ◽  
pp. 99-113
Author(s):  
Benjamin Avichai Katz Sinvany

Abstract In 1988, Joseph Needham, Lu Gwei-Djen, and Pan Jixing published an article that declared to the world the discovery of the earliest known representation of a bombard, or gun. In the academic literature, however, there is significant doubt about its authenticity as a representation of a gun. Little subsequent evidence beyond the 1988 research note has corroborated their initial findings. This research note will show that the evidence originally presented by Lu, Needham, and Pan to support their argument that the cave in Dazu contains a bombard is inadequate. In doing so, it highlights the challenges researchers of Chinese history and the history of science have faced in the past and suggests ways the field is growing.


2021 ◽  
Vol 2 (1) ◽  
pp. 17-24
Author(s):  
Khalida Parveen ◽  
Huma Akram

Over the centuries, China still respectfully treasures rich Asian cultures, traditions, and customs. China is now famous all over the world for its mysterious wonders and cultural & natural heritages such as the Great Wall, the Forbidden City, the Terracotta Army, etc. The Chinese history is full with the exposition of outstanding features of Chinese culture such as great thoughts of Confucius, religious beliefs, traditional festivals and customs e.g., Chinese new year, language and calligraphy e.g., Shu Fa, four great inventions of ancient China e.g., papermaking, printing, gunpowder and the compass, traditional architecture and sculpture, traditional art forms, etc. The era of history of China before the time in power of Qin dynasty is known by name as the period of Warring States. This period started from 475 BC and ends at 221 BC. Seven Warring States were included in it i.e. Qin, Wei, Han, Yan, Chu, Zhao, and Qi. Zheng was the King of Qin, who started his journey to triumph over 6 states in the period of 230 BC. Qin was the 1st emperor of this unified state of China. Thus he was known by the name of “First Emperor of Qin” or “Qin Shi Huang”. This study provides a deep insight of Chinese history and it is illustrated that major achievements in Chinese culture and history are contributed in the era of Qin dynasty.


Author(s):  
Gregor Benton ◽  
Hong Liu ◽  
Gungwu Wang

Qiaopi is the name given to the “silver letters” Chinese emigrants sent home in the nineteenth and twentieth centuries. These letters-cum-remittances, which were entered into UNESCO’s Memory of the World Register in 2013, document the changing history of the Chinese diaspora in different parts of the world and in different periods, as well as its linkages to China. The qiaopi trade played a big part in making China transnational. This book, the first in English on qiaopi and on the origins, structure, and operations of the qiaopi trade, makes an important contribution to our understanding of modern Chinese history and to the comparative study of global migration. It examines the culture, business, geography, and politics of the qiaopi phenomenon, both in China and abroad, as well as the special features of the qiaopi trade in each of its Chinese regions. It traces the history of the trade, including the shift from individual couriering to large-scale enterprise, and its role in China’s difficult transition from an agrarian bureaucracy under the Qing to capitalism and the start of modern statehood under the Kuomintang and then to collectivism and full statehood under the communists. The study argues that the qiaopi trade was indispensable to modern China’s economic and social modernization and the basis for one of China’s earliest excursions into the modern world. The changes that it wrought were built initially on primordial ties of locality, kinship, and dialect, and it later joined or created national, transnational, and international networks based on trade, finance, and general migration.


Genre ◽  
2021 ◽  
Vol 54 (2) ◽  
pp. 221-244
Author(s):  
Ivan Delazari

This article explores the “encyclopedic” properties of Madeleine Thien's Do Not Say We Have Nothing (2016), seeking to define the novel as inherently comparative—that is, providing, in Edward Said's words, “a comparative or, better, a contrapuntal perspective” on the world with no need for a second counterpart text to draw cross-literary parallels. Written from a transpacific narratorial stance of a millennial Vancouver-based daughter of Chinese immigrants, the narrative communicates her secondhand knowledge about the traumatic twentieth-century history of the People's Republic of China, accumulated in multiple alternating substories of ordinary individuals’ “practical past” as opposed to official historiography. The article likens Thien's patchwork storytelling to Jorge Luis Borges's apocryphal “Chinese” encyclopedia and novel, to the premodern equation between language and reality discussed in Michel Foucault's “archaeology of knowledge,” to classical Chinese novels as described by Goethe and Franco Moretti, and to J. S. Bach's polyphonic layout of the Goldberg Variations. Constructing sympathetic networks of music and literature, Do Not Say We Have Nothing facilitates readerly immersion, yet its fictional storyworld may not feel universally plausible. Sharing its writer's experience of teaching Thien in Hong Kong, the article suggests that a critique of the novel's Western, nearly Orientalist standpoint with respect to sensitive issues of recent Chinese history does not dismiss the contrapuntal outlook Thien's readers are invited to adopt beyond their experiential backgrounds. Reading Thien, one learns to hear the world's polyphony. That, and not a comprehensive multitude of facts summarizing a national mentality and coherent knowledge about the world, makes Do Not Say We Have Nothing encyclopedic.


Author(s):  
Chang Woei Ong

In a letter to his friend Wang Hui王回 (1023–1065), the great Song dynasty (960–1279) politician, scholar, thinker, and writer Wang Anshi王安石 (1021–1086) makes a distinction between the golden age of the ancients and the less-than-desirable world of the present. More importantly, it claims that the golden era was marked by a commitment to unity. Not only were morality and customs of the world made the same, but the learned were united in their learnings and opinions. The periods after the golden age, on the other hand, were marked by diversity and confusion arising from how the truth is understood. Wang believed that he had found the truth about unity and how it could be achieved from reading the Classics. His ambitious political reform (called New Policies) was a grand program that sought to bring the ideal of unity to the world through government. Wang Anshi was of course not the only major thinker in Chinese history to ponder the question of unity. In fact, a dominant and enduring theme in the history of Chinese thought is the search for unity. Faced with uncertainties arising from a diverse and complex world, thinkers in different periods and with different intellectual orientations saw it as their main mission to discover the true nature of unity and ways of realizing it for attaining a harmonious world. The process began when Confucius (551–479 bce) was confronted with the chaotic reality following the gradual collapse of the Zhou dynasty (1046–256 bce) and its institutions and cultures. It ended with the fall of the Qing dynasty (1644–1911), the last imperial regime, when new ideas of nation-state began to drastically transform the Chinese worldviews. During the two millennia in between, the search for unity spanned distinctive intellectual trends often labeled as Confucian, Daoist, or Buddhist. But such loose and often retrospective labeling cannot do justice to the complexity of history. It is therefore important to go beyond the labels and examine the common assumptions about unity among the major thinkers during a given period and how that changed over time. In doing so, we will be able to trace the emergence, development, and sometimes decline of distinctive intellectual trends before the 20th century.


2019 ◽  
Vol 7 (2) ◽  
pp. 151
Author(s):  
Rafael Martín

The history of the international relations of the People’s Republic of China contains lines of action that should not go unnoticed. These lines are the consequence of the extraordinary circumstances that have surrounded the country since its proclamation in 1949, then within the framework of the Cold War, but with a huge burden of personality and ideology. Chinese history and culture, thus, have shaped their own context from which the events that took place around them were understood. The energetic personality of Mao and his ideology, the pragmatism of Deng Xiaoping, and the vicissitudes experienced by the world from the Cold War to the present, have created a cosmos of diverse circumstances that nevertheless do not detract from the fact that Chinese diplomacy has wellmarked lines of action, flexible, but immutable in time, and which are typical of their personality and idiosyncrasy. To understand the international relations of a country is to understand the soul of its citizens, because this is often reflected in the others. China has lived these years its inclusion in the new global world without forgetting the<br />patterns that were already recognizable in distant times.


IEE Review ◽  
1991 ◽  
Vol 37 (10) ◽  
pp. 355
Author(s):  
D.A. Gorham

1997 ◽  
pp. 3-8
Author(s):  
Borys Lobovyk

An important problem of religious studies, the history of religion as a branch of knowledge is the periodization process of the development of religious phenomenon. It is precisely here, as in focus, that the question of the essence and meaning of the religious development of the human being of the world, the origin of beliefs and cult, the reasons for the changes in them, the place and role of religion in the social and spiritual process, etc., are converging.


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