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Chilean-Chinese Relations  

Maria Montt Strabucchi

China’s growth as a global power in the 21st century offers an opportunity to reexamine its historical relationship with Latin America. An analysis of the connections between China and Chile provide for a better understanding of the formation of the migration, diplomacy, cultural-influence, war, and labor-force networks. Asian-Latin American exchanges and hence Chilean-Chinese relations can be traced back to the Manila Galleon. The first Chinese people arrived in Chile in the 1850s as part of the coolie trade (slavery was forbidden by the Chilean constitution) after Gideon Nye Jr. was named Chilean honorary consul in Guangzhou (Cantón) in 1845. After the war between Peru and Chile (1879–1884) a large number of Chinese working on Peruvian plantations joined the Chilean army as an alternative to the onerous labor conditions imposed upon them. Because of the saltpeter boom and the consequences of the world crisis of 1929, the first decades of the 20th century saw the settlement of many Cantonese workers in Northern Chile. In 1915, Chile inaugurated diplomatic relations with the newly established Republic of China. These relations were maintained until 1970; that year, Chile opened formal diplomatic relations with the People’s Republic of China (PRC). Throughout the 1950s and 1960s, the PRC developed a cultural-diplomacy policy, and many Chileans visited the Asian country. In 1952, the Chile-China Cultural Association (Instituto Chileno Chino de Cultura) was established in Santiago, Chile. With the arrival of Salvador Allende to power in 1970, formal diplomatic relations were established, a demand of the Chilean Left. Chilean-Chinese relations have continued uninterrupted to date, completing fifty years of diplomatic ties in 2020. While there is undoubtedly room for improvement in mutual knowledge, which would also help in removing historical prejudices, the early 21st century has seen the Chinese community in Chile grow along with the intensification of exchanges between both countries.


Buddhisms in Diaspora: The Canadian Context of Chinese Buddhism  

Paul Crowe

Any discussion of Chinese Buddhist diaspora communities in Canada must account for the broader context within which they have been subsumed. To a great extent the timing and nature of Chinese Buddhist activity in Canada was determined by a legacy of racism and harsh immigration laws that were not fully reformed until the late 1960s. The first significant flow of Chinese migration to Canada began in the mid-19th century, commencing with gold rushes in California and British Columbia during the 1850s. Following this, construction of the Canadian Pacific Railway (1881–1885), spanning a distance of approximately 4,700km between Montréal, Québec, and Port Moody, British Columbia, provided the impetus for a subsequent wave of Chinese migration for the purpose of providing rail construction labor on Canada’s west coast. Despite the presence of significant numbers of Chinese in Canada, there is very little evidence of Chinese Buddhist practice and certainly practice within institutional settings prior to the 20th century. Nineteenth-century Chinese religious activity, such as it was, took place in the context of centers serving as clan shrines with altars dedicated to local deities linked to clan home regions. Buddhist figures mixed with popular deities were associated with clan rituals informed by a cyclical calendar of rites. Development of the critical social mass needed for support of Buddhist temples and centers was severely curtailed by an absence of a basic supporting family structure, as the Chinese population was virtually all male through 1885. Subsequent modest population gains made in the first decades of the 20th century were reversed with passage of the Chinese Immigration Act of 1923. Historically, Chinese religious activity has had a strong public dimension that includes public, and often outdoor, festivals. This, combined with the distinct appearance associated with Buddhist architecture, would make Chinese Buddhist communities’ institutions and practices conspicuous during times when they were viewed with widespread hostility. Relegated to “Chinatowns,” there was little support for building Buddhist institutions and every reason not to make such conspicuous and dangerous cultural gestures. Following World War II, and coincident with the United Nations Declaration of Human Rights, to which Canada was a signatory, things began to change for the better. In 1947 the Chinese were finally able to vote, though immigration legislation remained deeply racist. In 1967 Canada’s Liberal government under Prime Minister Pierre Elliot Trudeau (1919–2000) inaugurated the point system, permitting people to qualify for landed immigrant status without reference to their particular country of origin. In the same year this change was made the community roots of the first Chinese Buddhist institutions were established in Vancouver and Toronto. Major development of Buddhist institutions did not begin to gain any real momentum until the mid-1980s, with a significant increase in Chinese migration from Hong Kong. This accelerated as the 1997 handover of Hong Kong from Britain to the People’s Republic of China (PRC) drew closer. Significant social networks and an increase in economic resources finally made the purchase of land and the construction of Chinese Buddhist temples a reality. Canada’s demographics underwent a dramatic transformation as European migration that had peaked in the mid- to late 1970s was equaled and then eclipsed by migration from East Asia. In Canada, Pure Land Buddhist organizations such as Ling Yen Mountain Temple and Gold Buddha Monastery, with roots in Taiwan and the United States, and International Buddhist Temple, with roots principally in Hong Kong, led the way in the emergence of Chinese Buddhist diaspora communities. Through the 1990s Taiwan-based Dharma Drum Mountain, which provides both Pure Land ceremonies and Chan teaching, established itself in Vancouver, as did Tung in Kok Yuen, an organization originating in Hong Kong. A significant increase in PRC migration, concentrated in Montréal, Toronto, and Vancouver, did not bring with it any significant institutional ties, but the new immigrant population did provide a constituency from which temples could draw new members, though they competed in this regard with Christian churches. Through the early 21st century Chinese migration numbers have remained robust, and Chinese Buddhist communities in many cases continue to consolidate and grow with deepening and expanding local community roots and increasingly strong international ties and outreach.


Chinese Leadership  

Lynda Song, Dangzhu Zhang, Bei Lyu, and Yiyi Chen

Leadership is universally acknowledged as a pivotal subject within both academic discourse and practice. Numerous well-established leadership theories have emerged through research conducted in Western cultures, giving rise to valid inquiries into their relevance in diverse cultural contexts. Given China’s rapid economic growth and pivotal position in the world, it is important for organizations to explore Indigenous leadership theories that prove effective in the Chinese context. Chinese Indigenous leadership contains unique elements that are deeply rooted in the rich Chinese cultural heritage and intricate internal and external management environments. Specifically, Chinese philosophies place a significant emphasis on prioritizing interpersonal ethics as the cornerstone of behaviors and advocate viewing and understanding the world through a holistic and dynamic standpoint. Building on this foundation, a theoretical framework for Chinese Indigenous leadership theories that are centered on ethics and morality (including Character-Performance-Maintenance (CPM)leadership theory, transformational leadership in the Chinese context, paternalistic leadership, fraternalistic leadership, ethical leadership, and Tao-oriented leadership) and characterized by a holistic dynamic balance perspective (including differential leadership, paradoxical leadership, dialectical leadership, crisis leadership, and vigilant leadership) is presented. Furthermore, an extensive review and analysis of the origins, definitions, dimensions, existing research findings, and future research prospects of established Chinese Indigenous leadership theories are conducted. These theories hold the potential to provide an alternative approach to addressing issues related to unethical nature, DEI (diversity, equity, inclusion) matters, and the VUCA (volatility, uncertainty, complexity, ambiguity) environment. In order to advance the understanding of leadership dynamics, future research could adopt multimethod approaches, employ interdisciplinary perspectives, and foster cross-national collaborations. Such collective efforts are expected to further enrich this fascinating field.


Critical Discourse Analysis in China: History and New Developments  

Jiayu Wang and Guangyu Jin

Since critical discourse analysis (CDA) was introduced to China, it has developed into an influential field. Studies in CDA in China from the 1990s to 2020 can be delineated through four stages of development. The first stage focused on introducing the theories and concepts in CDA to China’s academia. During the second stage, CDA in China was no longer confined to reviewing theories abroad but was extended to deeper and more extensive theoretical, methodological, and empirical investigations. During the third stage, Chinese scholars in CDA became more concerned with domestic issues than in the previous stages and started to conduct interdisciplinary studies. The fourth stage marked the flourishing of CDA studies in terms of the numbers of studies published and scholars engaged in the field, and in terms of the breadth and the variety of research methods, topics, and disciplines involved. Chinese scholars tend to gear CDA to China’s social, political, and cultural contexts.


Treaty Ports and the Foreign Community in Modern China  

Pär Cassel

Unlike other parts of the non-European world, China was never fully colonized by the Western imperial powers during the late 19th and early 20th centuries. Instead, the Western powers built up a network of open ports, where foreigners could reside and trade under the protective shield of consular jurisdiction and gunboat diplomacy. Even though the treaty ports arguably played a limited role in transforming China’s domestic economy, they became emblematic of China’s and East Asia’s encounter with capitalist modernity, and they left an indelible legacy on Chinese domestic politics and foreign relations. With the notable exception of Beijing and some other cities, most major urban areas in China today are former treaty ports and many of them were the first to open for trade when the People’s Republic of China embarked on economic reform in 1978.


The Yellow River, the Chinese State, and the Ecology of North China  

David A. Pietz

Flowing through the North China Plain, one of China’s major agricultural regions, the Yellow River has long represented a challenge to Chinese governments to manage. Preventing floods has been an overriding concern for these states in order to maintain a semblance of ecological equilibrium on the North China Plain. This region’s environment is heavily influenced by seasonal fluctuations in precipitation, leading to a long history of famine, particularly in the late 19th and early 20th centuries when water management structures disintegrated with the deterioration of the imperial system. In the 20th century, new civil and hydraulic engineering techniques and technologies held the promise for enhanced management of the region’s waterways. After 1949, the new government of the People’s Republic used a hybrid approach consisting of the tenets of multipurpose water management combined with the tools of mass mobilization that were hallmarks of the Chinese Communist Party. The wide-ranging exploitation of surface and groundwater resources during the Maoist period left a long shadow for the post-Mao period that witnessed rapid consumption of water to fuel agricultural, industrial, and urban reforms. The challenge for the contemporary state in China is creating a system of water allocation through increased supply and demand management that can sustain the economic and social transformations of the era.


Buddhism and Healing in China  

Natalie Köhle

The history of Buddhism in China is deeply connected with healing. Some of the scriptures that were translated into Chinese discuss Indic conceptions of the body as an amalgamation of elements, and causes of illness in the tridoṣa, that is pathogenic body fluids and internal winds. Others discuss materia medica, and monastic rules on healing and hygiene in the monastery. Yet others set forth the ritual worship of the Medicine Buddha (Skt. Bhaiṣajyaguru; Ch. Yaoshi fo 藥師佛), the Bodhisattva Avalokiteśvara (Guanyin pusa 觀音菩薩), and other deities that promise healing. Apart from the translated scriptures, there is a huge body of indigenous works that synthesized the wealth of information on Indic healing which arrived in China between the 2nd and 10th centuries ce. Foremost among those are Yijing’s 義淨 (635–713) account of Indian monastic practices, Daoxuan’s 道宣 (596–667) vinaya commentary, and Daoshi’s 道世 (?–683) encyclopedia chapter on illness. Chinese compositions, such as Zhiyi’s 智顗 (538–597) treatises on meditation, and Huizhao’s 慧皎 (497–554) hagiographies bear witness to the hybridity to which the reception of Indic ideas in China gave rise. With the widening reach of Buddhism into every layer of Chinese society during the Sui and Tang dynasties, eminent Chinese physicians, such as Tao Hongjing 陶弘景 (452–536), Chao Yuanfang 巢元方 (550–630), Wang Tao 王焘 (670–755), and Sun Simiao 孫思邈 (581–682) also began to incorporate Buddhist ideas into their medical treatises. Chinese Buddhist monasteries introduced hospital services to China, and certain lineages of monks continued to provide medical care to the laity in late imperial China. Their healing was based on Chinese medical theories, however, and there is no evidence that they persisted in applying Indic medical ideas.


Defining Chinese Commodities in the Early Modern Era: A Historical and Conceptual Analysis  

Ronald C. Po

China gradually became a major political and economic power, starting from the second half of the 20th century. Today, it is an export factory that manufactures almost every imaginable product, from brass buttons and footware to computer chips and motor vehicles. While one could argue that the label “Made in China” seems to be visible and recognizable everywhere in the 21st century, this is not a recent phenomenon. A few centuries prior to the 1970s, China was already tightly connected to the global market. During the early modern era, the ideas, customs, and habits of Chinese culture were already steadily spreading across the globe through the consumption of a series of highly desirable Chinese items. Although historians have studied the global impact of a wide range of goods exported from China since the Ming dynasty, if not earlier, it remains necessary to obtain a more conceptual definition of the term “Chinese commodity” in studies of consumption and material culture. According to one definition, a “Chinese commodity” is a good that originated in and/or was manufactured in China. Yet at the same time, the idea of Chinese commodities has occasionally said more about how the non-Chinese in a foreign market imagined and conceptualized Chinese culture than the actual cultural meaning that was supposed to be connected to China. In other words, this is a multifaceted concept that requires further elaboration since it offers promising perceptions from which to explore and reflect on the interlacing of China and the world, while some of these correlations continue to generate a certain degree of social impact on our physical surroundings and imagination even to the present day.


The Chinese in Colonial Myanmar  

Yi Li

Exchanges of people and goods between Myanmar (formerly Burma) and China have a long history spanning over a millennium. However, it was during the British colonial era in Burma (1824–1948) that substantial and consistent migration of ethnic Chinese occurred, laying the foundations of Sino-Burmese communities in present-day Myanmar. Two distinct migration routes were initially taken by Chinese immigrants: the overland route between northern Burma and Yunnan, predominantly used by southwestern Chinese since precolonial days; and the overseas route connecting the southern coast of China with port cities in Southeast Asia, including Rangoon. The latter forms part of the Nanyang Chinese network and was primarily used by immigrants from Fujian and Guangdong provinces. Over time, regional differences between different Chinese immigrant groups blurred, and Chinatowns or Chinese quarters in Rangoon, Mandalay, and other major towns across the colony emerged with distinctive Chinese characters. In colonial Burma, migrants from China constituted a smaller population, were less influential commercially and socially, and were generally less visible than their Indian counterparts. Nonetheless, they were recognized as a distinct ethnic group in the colonial state. Given colonial Burma’s geographic and administrative position, Chinese immigrants, while maintaining strong connections with other Southeast Asian Chinese communities, experienced a unique trajectory under colonial rule, navigating through internal tensions and World War II, and, alongside their multiethnic fellow residents, in British Burma, declared the independence at the beginning of 1948.


Chinese Diaspora and Social Media: Negotiating Transnational Space  

Wanning Sun

The period since about the late 1980s has witnessed the phenomenal ascent of the People’s Republic of China as a political, economic, and military power on the global stage. China’s rise has engendered an earnest, if perhaps not well-executed, agenda to promote a more attractive image of the country. In this period China has also experienced a rapid escalation in outbound migration to various parts of the world, with a small number of countries in the global West emerging as the preferred destinations for Chinese migrants, and, in some cases, China becoming their biggest source of new migrants. In the United States, China replaced Mexico as the top sending country in 2018. In Canada, mainland China has taken over from Hong Kong and Taiwan as the largest source of Chinese immigration, while in Australia, China now has the second-largest migrant population behind the United Kingdom, and has only recently slipped into second position behind India as the nation’s leading source of new immigrants. These developments have made China’s diaspora the biggest in the world. In the eyes and minds of the Chinese government, Chinese migrants are important potential assets in its efforts to push its global soft power agenda. The period of accelerated outbound migration from China coincided with the emergence of first the internet, and then digital media—in particular, the most popular Chinese social media platform, WeChat (Weixin in Chinese). Against the backdrop of these developments at the macro level, the topic of social media and the Chinese diaspora becomes a question of considerable significance. Some analysts argue that the dramatically enlarged mainland Chinese diaspora has effectively become an instrument of China’s soft power agenda, while others point out the positive role that members of this group play in their host communities. In particular, they highlight the potential of Chinese-language social media—and in particular WeChat, which is widely used by Chinese people both within and outside China—to have a beneficial impact on Chinese immigrants’ prospects for social integration in the countries where they now reside. The pursuit of these questions entails a brief foray into a number of research areas, including the Chinese diaspora, the history and transformation of Chinese-language diasporic media, the infrastructural and regulatory framework of WeChat, and public diplomacy via diaspora. Addressing these questions also has the benefit of broadening, and possibly enriching, the concepts of digital diaspora, on the one hand, and digital citizenship, on the other.


An Ecological Preventative Approach to Adolescent Psychology and Youth Mental Health Needs in China  

Xu Zhao, Zhiyan Chen, and Leiping Bao

Adolescent psychology and mental health needs in China are part of an interdisciplinary area of research. In this area of research, macro and micro processes are closely linked; biological, cultural, and socio-structural influences tightly intertwined; and patterns identified in other societies fall apart due to the impact of powerful societal forces on individual psychology. As a result, there has been a fundamental and long-lasting split between the idea that “Chinese adolescent psychology” should be a distinctive science within China, addressing issues specific to the circumstances of Chinese children and families, and the argument that it should contribute to a universal theory of human development by documenting its applications to Chinese societies. The problem of the first idea lies in its assumption of cultural relativism or the incommensurability of the human experience of growing up in particular sociocultural contexts. In contrast, the problem of the second argument lies in its failure to ask what is “universal,” when a universal theory is applicable to China, and when it may not be. Arguably, adolescents in all cultures carry vulnerabilities and strengths as they go through the process of major biological and psychological transitions. Certain psychosocial needs, such as the needs for self-exploration, quality peer relationship, and continuous guidance and support from adults, are shared by adolescents across the world, albeit through different forms. When their basic needs are neglected by ideology-driven policies and practices that are carried to an extreme extent, youth mental health is seriously threatened. It is important for researchers not only to go beyond the dichotomous view of the field by taking an ecological approach and multidisciplinary perspectives to investigate the salient issues in adolescent psychology and mental health needs in their specific sociocultural context, but also to consider their broader implications for understanding universally relevant questions about success and sacrifice in human and social development.


Asian Americans in Opera: Historical and Contemporary Perspectives  

Nancy Yunhwa Rao

Chinese opera in America has several intertwined histories that have developed from the mid-19th century onward to inform performances and representations of Asian Americans on the opera stage. These histories include Chinese opera theater in North America from 1852 to 1940, Chinese opera performance in the ubiquitous Chinese villages at various World Fairs in the United States from 1890 to 1915, the famous US tour of Peking opera singer Mei Lanfang from New York to Chicago and San Francisco in 1930, a constellation of imagined “Chinese” opera and yellowface plays from 1880 to 1930, and the more recent history of contemporary opera created by Asian Americans commissioned by major opera houses. Some of these varied histories are closely intertwined, not all are well understood, and some have been simply forgotten. Since the mid-19th century, Chinese opera theater has become part of US urban history and has left a significant imprint on the collective cultural and historical memory of Chinese America. Outside of Chinese American communities arose well-known instances of imagined “Chinese” opera, yellowface works that employ the “Chinese opera trope” as a source of inspiration, or Western-style theatrical works based on Chinese themes or plotlines. These histories are interrelated, and have also significantly shaped the reception and understanding of contemporary operas created by Asian American composers and writers. While these operatic works of the late 20th and early 21st centuries are significantly different from those of earlier moments in history, their production and interpretation cannot escape this influence.


Empire and Historiography in Southwest China  

John Herman

Although frontier studies enjoy a long and robust history in China, a disproportionate amount of attention has focused on North China and its relations with Central and Northeast Asia, while only a handful of historians have paid much attention to the history of South and Southwest China. Those that do invariably offer a narrative that presents Southwest China (the current provinces of Yunnan, Guizhou, and the southwestern portion of Sichuan) as unequivocal parts of greater China since at least the end of the 3rd century bce. They accomplish this by selectively including only the events that reinforce inflated notions of Han superiority, while at the same time expunging from the historical records events and episodes that challenge the internal cohesion of this metanarrative and disparage the Han. Throughout China’s long history, they argue, Han from the Central Plain (zhongyuan) region of North China have continuously migrated south in search of land and opportunity, and over time Han cultural practices, centralized and hierarchical political institutions, a sophisticated written language, and a socially differentiated society that generates surplus revenue, have transformed nearly all of the “barbarian” non-Han into civilized Han. What the Chinese metanarrative fails to offer, however, is perspective, for it not only deprives the southwest of its own history, such as a thoughtful examination of the vibrant kingdoms that existed in the southwest, like the Cuan (338–747), Muege (c. 300–1283), Nanzhao (738–937), and Dali (937–1253) kingdoms, to name just a few, but also it refuses to offer a critical examination of how the Chinese empire colonized this territory.


Global China in 21st-Century Asian American Literature  

Sunny Xiang

Contemporary English-language prose and poetry writers, primarily of Chinese descent, are employing a range of stylistic strategies and exploring increasingly diverse themes in their representations of China and Chineseness. Through these representations, these contemporary writers build on, adapt, and contest a historically complex relation between “global” and “China” within an American imaginary. Twenty-first-century literary novelists and poets raise many questions about this relationship. These literatures of and about “Global China” both extend from and depart from, a “Chinese American” literary tradition. For instance, writers such as Jenny Zhang, Sharlene Teo, and Wang Weike are reworking long-standing narrative tropes such as intergenerational strife and transforming conventionally ethnic genres such as the autobiography. Contemporary literary works also take more heterogeneous approaches to referencing the United States and even “the West” more generally. And, unlike a prior tradition of Chinese American literature, these works open us to consider multiple kinds of China that far exceed the putative origin point of Mainland China (the most famous instance is Kevin Kwan’s Crazy Rich Asians, which features Singaporeans of Chinese descent). On the flip side, representations of “Global China” may lack representations of identifiably “Chinese” characters (for instance, Rachel Khong’s Goodbye Vitamin). In other cases, Chinese characters may be relegated to a role, or Chineseness may be insignificant to a story’s plot. New themes and topics are emerging, most notably adoption, biraciality, mental health, and return-to-Asian journeys. Finally, the literatures of Global China include robust outgrowths of genre literature, ranging from speculative fiction to detective fiction. Writers of genre fiction include Ovidia Yu and Ted Chiang.


The Power-Transition Discourse and China’s Rise  

Steve Chan

The idea of power transition, or power shift, has recently been much in vogue in scholarly, policy, and even popular discourse. It has, for example, motivated a resurgent interest in the power-transition theory and the danger of the so-called Thucydides trap. China’s recent rise has especially motivated an interest in these topics, engendering concerns about whether this development means that China is on a collision course with the United States. These concerns stem from the proposition that the danger of a system-destabilizing war increases when a rising power catches up to a declining hegemon and challenges the latter’s preeminent position in the international system. Thucydides’s famous remark about the origin of the Peloponnesian War, claiming that “it was the rise of Athens and the fear that this inspired in Sparta that made war inevitable” in ancient Greece, has frequently been invoked to support this view. Whereas power shift is a generic term referring to any change in the balance of capabilities between two or more states, power transition is a more specific concept pointing to a reversal of positions whereby a rising latecomer overtakes a previous dominant power in the international system (or at least when this latecomer approaches power parity with the dominant power). Power-transition theory presents a contemporary version of Thucydides’s explanation of the Peloponnesian War. It calls attention to the changing power relationships among the world’s major states and provides a seemingly cogent framework to understand the dynamics that can produce war between these states and their respective allies. A careful reader will immediately find the preceding paragraph unsatisfactory as it contains several important ambiguities. For instance, what do we mean by “major states” or “great powers,” and what do we have in mind when we refer to changes in their relative “power”? Also, does the power-transition theory claim that war is likely to break out when there is a change in the identity of the world’s most powerful country? Or does it also say that war is likely to occur even in the absence of a late-rising state overtaking, and therefore displacing, an incumbent hegemon? If so, how closely does the late-rising state have to match the incumbent’s power capabilities before the power-transition theory predicts a war between them? Would the latecomer have to reach at least 80%, 90%, or even 95% of the incumbent’s power before an approximate parity between the two is achieved? Does the power-transition theory pertain only to the relationship between the world’s two most powerful states, or does it apply to other states? And if power transition is a necessary but insufficient condition for war, what are the other pertinent variables and their interaction effects with power shifts? Finally, what do we mean by war or systemic war? The answers to these questions are not self-evident. How they are dealt with—or not—is in itself suggestive of the power relations in the world being studied by scholars and these scholars’ positions in this world and their relations to it.


Language and Linguistics in Pre-Modern China and East Asia  

Lei Zhu

Traditional Chinese linguistics grew out of two distinct interests in language: the philosophical reflection on things and their names, and the practical concern for literacy education and the correct understanding of classical works. The former is most typically found in the teachings of such pre-Qin masters as Confucius, Mozi, and Gongsun Long, who lived between the 6th and 3rd centuries bc, the latter in the enormous number of dictionaries, textbooks, and research works which, as a reflection of the fact that most Chinese morphemes are monosyllabic, are centered around the pronunciations, written forms, and meanings of these monosyllabic morphemes, or zi (“characters”) as they are called in Chinese. Apparently, it was the latter, philological, interest that motivated the bulk of the Chinese linguistic tradition, giving rise to such important works as Shuowen Jiezi and Qieyun, and culminating in the scholarship of the Qing Dynasty (1616–1911). But at the bottom, the philosophical concern never ceased to exist: The dominating idea that all things should have their rightful names just as they should occupy their rightful places in the universe, for example, was behind the compilation of Shuowen Jiezi and many other works. Further, the development of philology, or xiaoxue (“basic learning”), was strongly influenced by the study of philosophical thoughts, or daxue (“greater learning”), throughout its history. The picture just presented, in which Chinese philosophy and philology are combined to form a seemingly autonomous tradition, is complicated, however, by the fact that the Indic linguistic tradition started to influence the Chinese in the 2nd century ad, causing remarkable changes in the analyzing techniques (especially regarding character pronunciation), findings, and course of development of language studies in China. Most crucially, scholars began to realize that syllables had internal structures and that the pronunciation of one character could be represented by two others that shared the same initial and final with it respectively. This technique, known as fanqie, laid the basis for the illustrious 7th-century rhyme dictionary Qieyun, the rhyme table Yunjing, and a great many works that followed. These works, besides providing reference for verse composition (and, consequently, for the imperial examinations held to select government officials), proved such an essential tool in the philological study of classical works, that many Qing scholars, at the very height of traditional Chinese linguistics, regarded character pronunciation as central to xiaoxue and indispensable for the understanding of ancient texts. While character pronunciation received overwhelming attention, the studies of character form and meaning continued to develop, though they were frequently influenced by and sometimes combined with the study of character pronunciation, as in the analysis of the relations between Old Chinese sound categories and the phonetic components of Chinese characters and in their application in the exegetical investigation of classical texts. Chinese, with its linguistic tradition, had a profound impact in ancient East Asia. Not only did traditional studies of Japanese, Tangut, and other languages show significant Chinese influence, under which not the least achievement was the invention of the earliest writing systems for these languages, but many scholars from Japan and Korea actually took an active part in the study of Chinese as well, so that the Chinese linguistic tradition would itself be incomplete without the materials and findings these non-Chinese scholars have contributed. On the other hand, some of these scholars, most notably Motoori Norinaga and Fujitani Nariakira in Japan, were able to free themselves from the character-centered Chinese routine and develop rather original linguistic theories.


From the Open Seas to the Guangzhou System  

Paul A. Van Dyke

The transformation from the open sea policies of the early Qing Dynasty (1644–1911) to the rise of the Guangzhou System was a process that took many years. It began with the capture of Taiwan from the Zheng family regime in 1683 and the opening of multiple Chinese ports to trade in 1684. Over the next four decades, Qing officials experimented with different ways of managing trade, and by about 1700, Guangzhou had emerged as one of the most successful at attracting foreign ships. The practices that were found to be most effective at maintaining control—while at the same time encouraging foreigners to return each year—were gradually incorporated into the city’s commercial policies. By the 1720s, all of the basic features of what came to be called the Guangzhou System were firmly in place. In 1757, the Qing government closed other Chinese ports to foreign trade, which guaranteed that Guangzhou would remain the center of commerce up to the signing of the Treaty of Nanjing in 1842.


Asian Americans: Chinese  

Yuhwa Eva Lu

Chinese Americans were the first group of immigrants from Asia who came to the United States in the mid-19th century. A second wave of immigrants came following the Immigrant Act of 1965. These new immigrants had more diverse backgrounds and introduced new patterns of lifestyle. Since 1965, the Chinese population has increased 10-fold to reaching 2.9 million in the 2000 census, becoming 1% of the total U.S. population. Chinese Americans are in a varied background and with diverse identities. Two-thirds are foreign-born and experiencing stereotype, prejudice, and acculturation adjustment.


Overseas Chinese Commerce, Decolonization, and the Cold War in Southeast Asia  

Jason Lim

The term “overseas Chinese” refers to people who left the Qing Empire (and later on, the Republic of China or ROC) for a better life in Southeast Asia. Some of them arrived in Southeast Asia as merchants. They were either involved in retail or wholesale trade, or importing and exporting goods between the Qing Empire/ROC and Southeast Asia. With the decolonization of Southeast Asia from the end of World War II in 1945, overseas Chinese commerce was targeted by nationalists because the merchants were seen to have been working together with the colonial authorities and to have enriched themselves at the expense of locals. New nationalist regimes in Southeast Asia introduced anti-Chinese legislation in order to reduce the overseas Chinese presence in economic activities. Chinese merchants were banned from certain trades and trade monopolies were broken down. Several Southeast Asian states also attempted to assimilate the overseas Chinese by forcing them to adopt local-sounding names. However, the overseas Chinese continued to be dominant in the economies of Malaya (later Malaysia) and Singapore. Malaysia introduced the New Economic Policy (NEP), which has an anti-Chinese agenda, in 1970. The decolonization process also occurred during the Cold War, and Chinese merchants sought to continue trade with China at a time when governments in Southeast Asia were suspicious of the People’s Republic of China (PRC). Attempts by merchants from Malaya and Singapore to trade with the PRC in 1956 were considered to have failed, as the PRC had other political concerns. By the time Singapore had gained independence in 1965, the door to investment and trade with the PRC was shut, and the Chinese in Southeast Asia turned their backs on China by taking on citizenship in their countries of residence.


Trade in the East and South China Seas, 600 CE to 1800 CE  

Tamara H. Bentley

In the period from 600 ce to 1800 ce, the countries bordering the East and South China Seas were in frequent maritime communication, sharing in the process cultural practices and commodities. This article focuses on Chinese trade, with some attention to Japanese, Korean, Ryūkyūan, and Southeast Asian trade as well. In the early 7th century, Chinese Emperor Sui Yangdi expanded Chinese diplomatic connections in a variety of ways and overtook central Vietnam. During the ensuing Tang dynasty, south and west Asian maritime traders dominated the importing of aromatics, rare goods, and foodstuffs into China and the westward export of Chinese goods such as ceramics and silks. South Chinese ports such as Guangzhou were thriving international emporia. In the Five Dynasties, Song, and Yuan periods, Chinese shipping increased, and trade between China and Japan, as well as between China and Koryŏ, Korea, flourished. At the start of the Ming dynasty, a maritime trade ban was enacted, which led to an increase in tribute trade to China (which was not banned), as well as a high degree of contraband shipping. In 1567 the Chinese ban was lifted, and a period of vibrant China Seas trade ensued, which included Japanese red seal ships to Southeast Asia and Korea, and an increasing number of European merchants. In the mid-17th century, the Zheng family played a major role in intra-Asian trade, negotiating for advantage with both Japan and Spain, and largely competing with the Dutch VOC. With the consolidation of Qing dynasty power, China reopened her ports in 1684 and eventually established a central location for European trade in Canton, while allowing for Asian trade from other ports.