Summary Of Chapter 21: Regulating The Inner And Outer Domains

Han Dynasty and Roman Empire have many cultural aspects including religious, geographical, and political similarities that can be compared, though many differences are also widespread during this era. Though Roman and Han political structures, both emphasized bureaucracies, they came to them quite differently. Through many amounts of expansion, both societies spread culture and earned money, though expansion was eventually their downfall. Their religions differed greatly, with Rome, emphasizing polytheism and Han China focusing on Confucianism. The differences and similarities between these two civilizations are to be discussed in this essay. One might ask, Which civilization yielded the best

When comparing Han China and Classical Rome, many political, geographical, and religious similarities can be found, though many differences are also prevalent. Though Roman and Han political structures both emphasized bureaucracies, they came to them quite differently. Through copious amounts of expansion, both societies spread culture and earned money, though expansion was eventually their downfalls. Their religions differed immensely, with Rome emphasizing polytheism and Han China focusing on Confucianism. The differences and similarities between these two civilizations are to be discussed in this essay.

While under the rule of the Emperor Qianlong, China’s foreign policy and trade was beginning to unfold and open up to Europe. Qianlong, however, still maintained a strict and regulated administration of all foreign trade and foreign ability to exist within China. “ It is true that Europeans, in the service of the dynasty, have been permitted to live at Peking, but they are compelled to adopt Chinese dress, they are strictly confined to their own precincts and are never permitted to return home.” All outside interactions with China could only be permitted if ‘in the

Explain the roles of regulatory bodies relevant to the education sector, which exist to monitor and enforce the legislative framework, including:

In Asia, European nations, especially those who were Catholic, were interested in spreading Christianity to Asia. Countries, such as Spain were successful in spreading Christianity throughout the Americas. Western Europe was looking for the same success in Asia that they had in the Americas. Many missionaries were sent to Asia to fulfil these hopes. In document 4, Matteo and his lay companion Paul Siu Kwang-k’i, a painting depicting Ricci, left, and Paul Siu, right. Ricci is depicted wearing traditional Chinese attire. The Jesuits, the group for which Ricci was associated with, believed that the best way to convert a civilization, such as China, was to immerse themselves in their culture. Missionaries did not just focus their efforts in China. As document 13 shows, Writing of St. Francis Xavier Letter from Japan - 1551, these missionaries worked to translate the Bible to allow those they were converting to better understand Christianity in their own language. This would allow a significantly higher number of people in Japan to convert, and the missionaries would be considered successful. On the other hand, the document also shows the fears that the Japanese had in regards to converting to Christianity. According to Xavier, the Japanese see the “rightness” of Christianity as opposed to their previous beliefs, but he sites that their princes cause

In 1271, Marco Polo’s father and uncle, both merchants from Europe, were requested to return to China for the second time by the Mongol Emperor, Kublai Khan. The purpose of the request made by the Great Khan (Kublai) was to bring back to the Mongol court some holy oil from Jerusalem and “a hundred men of learning, thoroughly acquainted with the principles of the Christian religion” (Polo 7) to convince the Mongols to convert to Christianity. Marco Polo joined his father and uncle for this second journey to the East. As part of this journey, Polo traveled throughout regions of the Middle East and Central Asia before reaching the final destination. Further, while working for Kublai Khan in China, he was sent on many inspection tours which allowed him to explore most of the provinces of China. In all the regions that were visited along the way, and more so in the case of the Mongol Empire, there was a distinct disparity in the culture as compared to Polo’s native land. Moreover, Marco Polo’s religious disposition towards Christianity set him apart from the people of the region –the Tartars—who , according to the Kublai Khan, where worshippers of “evil spirits” (Polo 7). These factors placed Marco Polo in the position of an “outsider” as defined by Hage, i.e. “someone who does not experience either socio-cultural or political belonging. It is someone whose mental and bodily dispositions have evolved somewhere else and thus feels culturally ‘out of place’.

Although Han China and Rome shared similarities in their techniques of imperial administration though military conquest and engineering’s aid toward the economy, they differed in their approach to land distribution.

The Japanese empire was in great power by this time period, and they thought themselves as the king of the East Asian race. Japan, the “old order”, also believed that some day Europe and America would take over their power and become the “new orders”(Doc A). Japan was one

22.  What political and cultural differences stand out in the histories of fifteen century China and Western Europe?  What similarities are apparent?  Why?

How did the Polynesians find their way to Hawaii, over two thousand miles from any other land? Was it over population at home, or political turmoil? Whatever reason for leaving these people used amazing knowledge and skill of the ocean and of the sky to navigate them to this new land. They faced the unknown and braved into the wide-open ocean for long periods of time. The real focus in this paper is on the navigation techniques that they used in these voyages throughout the Pacific.

In terms of the Chinese tribute system we examined in class, the leaders of China’s voyages dealt with leaders of countries they visited by treating them based on the tribute gifts they received. Under Confucian civilization, China often received tribute from the foreign states they visited and gave them Chinese products and recognition of their authority and sovereignty in return. There were several tribute states to China including neighboring countries such as Japan, Korea, Vietnam, Cambodia, Borneo, Indonesia, South Asia and Central Asia. However when countries stopped paying tribute to China, there were often tensions. During the Zheng He expeditions many goods were carried to build tribute relationships between the Ming Dynasty and newly discovered kingdoms. An example of the a tribute gift given was an eyeglass given to Zhu Di by Parameswara of Malaca. “Of all the tributes Zhu Di received that summer from the many envoys

In this early time of the missionary work, late Ming China was in a state of being more culturally open. During this period the Jesuits had successes converting prominent scholar-officials. The Jesuits learned they couldn’t convert people to Christianity if it was presented as an independent concept, so they came to blend Confucianism (the religion most popular to the literati) with Christianity. Culturally during this time the Ming dynasty possessed a lesser sense Confucian orthodoxy. They were willing to synthesize various teachings of the different religions into a harmonious unity. The Jesuits used the open spirit of the Ming to blend Christianity with Confucianism. Combining religions gave an advantage to the Jesuits because they could present Christianity as something already familiar in some concepts as the religion already practiced by the literati. Even while blending Confucianism with Christianity, they also criticized Buddhism and Daoism religions that were seen as lower class. By appealing to the upper class in this was they gained a few prominent converts in the 17th century and even Xu, one of highest official member of the Ming dynasty. As a testament to the effect this

2. Albert M. Craig, William A. Graham, Donald Kagan, Steven Ozment, Frank M. Turner. “China‘s First Empire”. The Heritage of World Civilizations. 1: 1152 (2007, 2005, 2002) Pearson Education, Inc. New

Timothy Brook’s book, The Confusions of Pleasure: Commerce and Culture in Ming China is a detailed account of the three centuries of the Ming Dynasty in China. The book allows an opportunity to view this prominent time period of Chinese history. Confusions of Pleasure not only chronicles the economic development during the Ming dynasty, but also the resulting cultural and social changes that transform the gentry and merchant class. Brook’s insights highlight the divide between the Ming dynasty’s idealized beliefs, and the realities of its economic expansion and its effects. Brook describes this gap through the use of several first hand accounts of individuals with various social statuses.

The empires of this time period had some innovative ideas and discoveries that permanently changed their nations and in some cases, the world. Both Rome and China had two unique and important cultural characteristics that completely changed their nations. For the Romans, their unique cultural characteristics were new ideas. The first of these new ideas, their unique Judicial System is the basis for many current judicial systems around the world, the other new idea, Christianity is now one of the worlds most practiced Religions. Whereas the unique cultural characteristics of China, namely the creation of paper and the formation of the “silk road” were more practical cultural characteristics, but no less impactful for both their