China Social Structure

After many years of repression and control of the Chinese people by the central government, the Reform Era came about to bring change and hopefully better the lives of everyone. However, the Reform Era did not impact every Chinese person in the same manner, as there were great discrepancies between those whom lived in the city and those whom lived in the countryside. For people whom lived in the city, the privatization of the housing industry had a large impact, while the decollectivization of agriculture impacted those in the countryside. Yet, no matter their geographic location within the country, the benefits and costs every citizen underwent through during the changes of the Reform Era are apparent.

Rural workers who move to cities, seeking for employment opportunities, are captured and sent back to their hometown, because the government thinks they are the source of crimes and that they should be tracked down to maintain China’s public image. All-China Women foundation and constitutions were launched to preserve and enforces rights of women and rural residents in political, economic, culture and family life, though no improvement was done by the government.

The family structure has traditionally been the basic unit of Chinese society, where women have long been given the task of the continuation of the society 's core values, in their roles as wives and mothers. While the expected values have evolved with time, from the imperial period to the Communist revolution to the modern day, this responsibility for women has

One of the primary aspects of social structure in China was class. In the Classical Era, the Han and Qin dynasties ran China as a bureaucracy based on a person’s importance to society. One of the main reasons status did not pertain to the amount of wealth a person had is that during this time, China was an agrarian based society, which meant that farmers did

One example of a change in relashonship between the communists and the peasants in when the wealthy countryside land owners had the feudal system ablohsed. In document 8 it is stated “ the landownership system of feudal exploitation by the landlord class shall be abolished and the system of peasant landownership shall be introduced in order to set free the rural productive forces.” This shows the People’s republic of Chinas desire

The Chinese communist party had a great influence on the peasants, this sparked a sense of nationalism between the two classes this is shown in documents 1 and 2. Mao Zedong stated in document 1 that “peasants will rise like a mighty storm” and that “they will smash all chains that bind them and rush forward along the road to liberation”. Here Zedong’s tone is intimidating and determined. Zedong shows confidence in the peasants and their abilities

As with other civilizations, Chinese agriculture, especially irrigated agriculture, necessitated centralized political authority. It took centuries to take shape, but the early river civilizations moved from decentralized settlements to an expansive kingdom (covering most of the geography currently associated with China) by 221 BCE. The Chinese political structure was not centralized, but rather it was a feudal system. Though the emperor ruled from the capital city, lived in a palace, and required protection supplied by palace guards, he also ruled by consent from important landowning families called the nobility, or feudal lords. These lords exacted payments (usually a percentage of the annual harvest) from peasants, who were legally bound

Rural women struggled under the double burden of both work and child rearing (Roberts, 1999). And, infamously, the one-child family policy, which required most Chinese families to have only a single child, robbed women of any control over their own bodies. This paper will recount the history of the Chinese government’s struggle with its growing population, culminating in the one-child policy, describe the goals and enforcement methods of the policy itself, examine the effectiveness of the policy, outline the government’s shift to its new, current two-child policy, and argue that the one-child policy shows the continuation of female repression in China, despite the Communists’ promises.

Social mobility was supposedly an idea that was woven into Han China to the etext that a dramatic rise from peasant to chancellor was feasible but still unlikely. In Bing by Michael Loewe, Loewe attempts to argue for this very idea that social mobility existed in Han China but that it was an extremely difficult task that saw very few people rise from bottom to top through the use of the titular character Bing. In evaluation of Loewe’s effectiveness in establishing and supporting this argument, Loewe did a good job in using the narrative to vividly show an audience not only Bing’s rise to magistrate but also the amount of luck, skill and chance that saw Bing make this climb. Even more so, Loewe did a commendable job utilizing sources and texts

The United States and China Relation started since 1784, but it wasn’t until 1970’s when The United States finally recognize the communist people from China. This led us to be influenced by their culture, politics, but the most important economically. The relation of these two countries was not so good at the beginning, since China is a communist country that was involved with many countries that were in war. The interaction of these countries goes back to 1785 when the first Chinese sailors arrived to Baltimore looking for wealth and then it increases in 1847 with the Gold Rush in San Francisco that attracted many Asian Immigrants in look for new opportunities. The U.S. Department of State mentions in their archive United States Relations

he Han period was a time of great social change in China. Class structure became more rigid. Confucian ideas about the fam-ily became important in Chinese society. Based on the Confucian system, people were divided into four classes. The upper class was made up of the emperor, his court, and scholars who held government positions. The second class, the largest, was made up of the peasants. Next were artisans who produced items for daily life and some luxury goods. Merchants occupied the lowest class because they did not pro-duce anything.Since Confucianism was the of cial gov-ernment philosophy during Wudi’s reign, Confucian teachings about the family were also

Most societies throughout history and the world have developed a notion of social class. It is refers to hierarchical distinctions between individuals or groups within society. How these social classes have been determined has been a common topic among social scientists throughout time. Two individuals who have headed this long standing debate are Karl Marx and Max Weber. In this paper I will be summarizing Marx and Weber’s theories on social class; how they are determined, their interests, and problems that may exist among groups. I will then provide my own critiques of their arguments.

China is world’s most populous and fastest emerging economy that is seen as a continent in it instead of being part of Asia. In recent years, developed nations have been surprised by the acceleration of development in country that they give examples of success stories based on China’s market. Apart from China’s sophisticated with complex economic and political system, China also demonstrate interesting trends in several different prospects of society that are often neglected by intellectuals. There main focus is always on economic and political reform, But in this essay main focus is on the china’s population and the cultural rituals of family, gender and marriage. To add more, further elaboration will be addressed on the changing trends

Since the mid of 1990s, accompanied with the deepening of economy reform of China, most social and economic relationships have been undergoing formidable transformation and the social and

The unique guanxi culture in Chinese society sets its societal framework distinctively apart from the West. Although guanxi is often portrayed as one’s social network, it is much different from the so-called “connections” in Western society. Guanxi is a special social phenomenon in the Chinese societal context. It has survived throughout history and continues to be a prevalent trend because it has its Chinese characteristics and attributes that are not found in other societies. The existence of guanxi in Chinese society originated from the core Chinese value of collectivism. Since centuries ago, Chinese society’s group life and social organization has been based on collective interests. “Familial sentiments and obligations, [which were regarded as ethical relations], extended from the family into society [later on]”. The unofficial, informal networks of familial and kinship obligations provided the social support mechanisms through which peasant families survived in the economy of transition and hardships” (Bian, 2001, p.276). The twin themes of guanxi and the sense of hierarchy mutually enhance each other because private networks thrive through the existence of the principle of giving and reciprocating, which highlights that there is a dependent on a more resourceful party in the relationship. The future of the twin themes in China will continue to be built upon mutual reliance and the looked upon generous favour giver in bridging the connections between multiple parties.