Political and socio-Economic Modernization of Modern China: The Dynamics of Ideological and Worldview Accents

The article describes the history of the development of the economy and socio-political relations within the People’s Republic of China during the “reforms and opening up” since December 1978 The article gives a history of the progress of reforms before Xi Jinping came to power The paper examines each leader’s contribution from four generations of the country’s leaders in solving the problems of implementing economic and political reforms The author of the article describes the methods used by the leaders of the Celestial Empire to modernise the country to improve the wellbeing of the population and build “socialism with Chinese characteristic” The article provides a brief description of the achievements and failures in the process of leading the country by Mao Zedong, Deng Xiaoping, Jiang Zemin, and Hu Jintao.

REPRESENTATION OF THE CONCEPT EDUCATION IN NETWORK DISCOURSE OF THE RUSSIAN-SPEAKING DIASPORA OF CHINA

Введение. Концепт «образование» является одним из значимых в концептосфере современного общества, о чем свидетельствует неослабевающей интерес к данной ментально-языковой универсалии на уровне как общенациональных концептосфер, так и отдельных дискурсов, и дискурсивных практик. В сетевом диаспоральном дискурсе репрезентация концепта «образование» приобретает яркие особенности, поскольку анализ интернет-коммуникации представителей русской диаспоры в Китае отражает особый вариант русской лингвокультуры, ориентированной в область китайской культуры, чем обусловлены новизна и актуальность данного исследования. Цель статьи – описать специфику репрезентации концепта «образование» в интернет-дискурсе русско-язычной диаспоры Китая с опорой на анализ его инолингвокультурного субстрата. Материал и методы. Материалом исследования послужили более 10 тыс. текстов интернет-коммуникации членов русскоязычного диаспорального сообщества Китая, содержащих имя анализируемого концепта и иные его лексические репрезентанты. В анализе, помимо методологического инструментария интерлингвокультурологии и лексической семантики, используются приемы квантитативного, контекстологического и дискурс-анализа. Результаты и обсуждение. Как показал анализ, среди компонентов инолингвокультурного субстрата концепта «образование» наибольший интерес представляют следующие лексические единицы-китаизмы, характерные для русско-китайской языковой среды: лаоши 715 (老师138), вайцзяо 138 (外教 40), сюешен/сюэшен 5 (学生 112), сюэюань 2 (学院 64). Сделаны выводы о нечеткости определения понятия сюэюань в связи с неоднозначностью и многовариантностью его перевода, ведущей к спорам о «правильности» классификации институтов высшего образования Китая; об исключительно положительной коннотации ксенонима вайцзяо, амбивалентной коннотации лексем лаоши и сюэюань, а также преимущественно негативной лексической единицы сюешен; об идентификации себя русскими преподавателями с лаоши и вайцзяо без необходимости перевода китайских эквивалентов на русский язык в связи с полным принятием данной профессиональной роли и статуса как уважаемых и почетных в китайском социуме и культуре. Заключение. В сетевом дискурсе русскоязычной диаспоры Китая выделяется определенный набор ксенонимов-китаизмов, эксплицирующих концепт «образование». Данные лексемы характеризуются особой культурологической ценностью и актуальностью, а их анализ свидетельствует о сильном влиянии иноязычной среды на восприятие информации представителями диаспорального сообщества, о самоидентификации в соответствии с социальными и профессиональными статусами, принятыми в китайской традиции, а также о более экспрессивном выражении эмоций и оценок с помощью иноязычного слова. Introduction. The concept education is one of the most significant in the conceptual sphere of modern society, as evidenced by the unflagging interest in this mental-linguistic universalism both at the level of the national conceptual sphere and at the level of individual discourses and discursive practices. In the online diaspora discourse, the representation of the concept education acquires vivid features, since the analysis of the Internet communication of the representatives of the Russian diaspora in China reflects a special variant of the Russian linguistic culture oriented to the Chinese culture, which is due to the novelty and relevance of this research. Aim and objectives. The purpose of this article is to describe the specifics of representation of the concept education in network discourse of the Russian-speaking diaspora of China, based on the analysis of its inolinguistic cultural substrate. Material and methods. More than 10,000 texts of Internet communication of members of the Russian-speaking diaspora community in China, containing the name of the analyzed concept and its other lexical representatives, became the material of the study. In addition to the methodological tools of interlinguoculturology and lexical semantics, the analysis uses techniques of quantitative, contextual and discourse analysis. Results and discussion. As the analysis has shown, among the components of the inolinguistic cultural substrate of the concept education, the following lexical units of Chinese characteristic of the Russian-Chinese language environment are of the greatest interest: лаоши 715 (老师138), вайцзяо 138 (外教 40), сюешен/сюэшен 5 (学生 112), сюэюань 2 (学院 64). Conclusions were made about the ambiguity of the definition of the concept сюэюань due to the ambiguity and multivariance of its translation, leading to disputes about the correctness of the classification of higher education institutions in China; about the exceptionally positive connotation of the xenonym вайцзяо, the ambivalent connotation of the lexemes лаоши and сюэюань, as well as predominantly negative – the lexical unit сю- ешен; the identification of oneself by Russian teachers from лаоши and вайцзяо without the need to translate Chinese equivalents into Russian in connection with full acceptance of this professional role and status as respected and honorable in Chinese society and culture. Conclusion. The network discourse of the Russian-speaking diaspora in China is distinguished by a certain set of xenonyms that express the concept education. These lexemes are characterized by a special cultural value and relevance, and their analysis indicates a strong influence of the foreign language environment on the perception of information by representatives of the diaspora community, self-identification in accordance with the social and professional statuses adopted in the Chinese tradition, as well as a more expressive expression of emotions and assessments using the foreign word.

China in Africa

China's role in Africa: is it really unilateral domination or is it awakened because of the equation of the situation and interests? Then, how are the character, developments, and forms of cooperation? To answer those questions, this chapter uses a concept of inter-regionalism, in which inter-regional cooperation has several objectives namely balancing, bandwagoning, institution building, rationalizing, agenda-setting, and stabilizing. The emerging collaboration gives China an opportunity to introduce a model of interregional cooperation based on its foreign relations. China introduces a mechanism of cooperation based on “Chinese characteristic” which seems different from the Western perspective. China and Africa's interregional cooperation has been developing not only from economic reasons but has also been influenced by international politics. It is an economic cooperation alternative for Africa and international model alternative from the Chinese perspective. The last is influenced by China's international relations behavior which is based on its character.

The similarities between Hapi and Hebo(河伯)

the pronunciation of Hebo(河伯) is similar to the Nile god- Hapi(Hep), and Hebo(河伯) resembles Hapi in its functions and character.From hieroglyph, we can conclude that Hebo(河伯) is Hapi in China. Besides, animals as well as humans have been drowned in the river as sacrifices, including young women destined to become the god's wives, so this resembles the bride of the Nile. So from the above, we can get a hypothesis that Hebo(河伯) is probably Hapi with Chinese characteristic.

The Place where Huni probably Buried

From the paper , we can speculate that Huni is exactly 吴回(wuhui). Besides, the pronunciation of Huni resembles吴回(wuhui). From the paper I speculate that the eagle in the statue unearthed in Taibo's tomb and the eagle in a statue of a man, dating from the State of Yue era, the eagles in the two statues resemble the God Horus in Egypt, so I can also get a conclusion that Wuxi(无锡) and Zhejiang(浙江) was once Egypt’s colony. I can also get a conclusion that Zhangshan Hill(嶂山)means Egypt governor or pharaoh had come to Wuxi. Besides, we can get a conclusion that Chanshan Hill(产山)is a man-made pyramid, and Heliekou(河埒口)means enclosure around the man-made pyramid- Chanshan Hill, this pyramid complex looks like Djoser's Pyramid Complex which has enclosure around it. From the paper, we can conclude that Huishan clay figurines（惠山泥人）are ushabtis with Chinese characteristic, it indicates that Wuxi（无锡）was the colony of ancient Egypt. So Wuxi（无锡）means binding spot, Mount Xi（锡山）means a binding hill. And the ruins of Mount Xi(锡山) resemble "Pyramid of Khufu" in Giza pyramid complex. So we can get a hypothesis that Mount Xi(锡山) is a man-made pyramid.Furthermore, Wuxi （无锡）is the cradle of Chinese Wu culture（吴文化）, I think this is owing to Huni. So from the above, we can speculate that Huni probably buried in Mount Xi , Wuxi(无锡锡山).