The North Xin Culture

In Chapter 3 of Earth's and his people we because begin to see a continuation of chapter 2 where many civilizations began to emerge yet, while we also see the emergence of countries we also see the evolution of countries .

New agricultural techniques, porcelain, metallurgy, printing, and naval technology were few of the technological elements that reinforced the established features of social order. New agricultural techniques helped in the expand of their agricultural potential, the dynasties gained reputation from porcelain technology which moderately diffused to other societies producing porcelain in large quantities, metallurgical techniques as well diffused to lands beyond China, printing produced texts quickly and popular works appeared in huge quantities, and naval technology included of the magnetic compass which soon became common for mariners to use. Population growth, patriarchal social structures, and gunpowder were technological elements reinforcing established features of political order. Population growth reflected the capacity of economy and distribution of food, patriarchal social structures included of concern to preserve family fortunes and foot binding, and gunpowder was an element used for military effectiveness. These aspects provided a fundamental change in traditions because they changed their whole concepts of how to use goods as in previous Chinese eras.

Tea, as a popular commodity good in late-Ming China, experienced the farming in tea plantations, picking through tea farmer’s hands, stir-frying in tea manufacturers’ houses, and then was bought and delivered by licensed merchants through the trade routes to tea markets. After it was sold, tea finally arrived at its destination, the places where tea would be consumed. Two types of space were mostly used by tea drinkers to enjoy their pleasure of tasting tea: tea houses (茶馆) and tea huts (茶寮). The tea house, which was originated in the Southern Song Dynasty and served for tea-drinkers from various backgrounds, continued developing in the 16th and 17th centuries, especially in urban areas; however, tea connoisseurs became more and more interested

The period of 206 BCE to 220 AD of the Han Dynasty represented a time of economic and geographic growth in China. In the Han Dynasty, funerary art was very important. The Sichuan Qin Player (fig. 1), which is made out of clay, is an example of a tomb sculpture that represents a seated woman with a musical instrument. This sculpture represents how music brought the Chinese people together in Han Dynasty China.

In the 1840s a young man from Guangdong named Hong Xiuquan (1813-1864) created his own version of Christianity and made converts in Guangdong and Guangxi provinces. Hong believed that he was the Younger Brother of Jesus and that his mission, and that of his followers, was to cleanse China of the Manchus and others who stood in their way and “return” the Chinese people to the worship of the Biblical

Moreover, one last theory of the origin of haniwa comes from the Nihon Shoki, one of the earliest recorded histories of Japan composted in 720 A.D. (Aston). The passage states that an emperor demanded a substitute be found for the mass sacrifice and burial of live attendants upon the death of a member of the imperial household. Therefore, the clay workers got together to construct a large amount of clay figurines of horses and people to be used instead. During the Kofun period, highly aristocratic societies with militaristic rulers developed. The cavalry wore iron armor, fought with swords and other weapons, and used advanced military methods. Many of the armor of the people and horses are represented in the haniwa, which many support

Ancient Chinese civilization can be marked back to the Xia and Shang dynasties. Existing before were agricultural communities; people fished, raised livestock, hunted, and gathered. They grew millet (malted into beer) where water and field were available. They knitted, spun threads into cloth, created things, art. They lived in pit homes, forming villages. Villages grew, and the North China Plain grew with it into an extensive area with a solid population, possibly due to associative efforts for flood management and irrigation. These early agricultural communities constituted the basis for oncoming dynasties. Food production above those of subsistence farming encouraged plunder and conquest. Comparable to West Asia, kings of conquest emerged

Change is always happening in the world, old things go and new things come. In traditional Chinese culture the changes are very apparent and passed down from generation to generation. The world looks or the “next thing,” making new traditions that challenge the old. This is shown as Yu-I was set free from everything she was held back by. Being set free in a China is a big deal because women and men were not treated equally, men were to be served by the women. Yu-I explained how she wanted to have filial piety, “[…]We married whoever our parents chose for us.” (68) Men in China have power, and for a woman to feel equal she had to feel as if she had the amount of power as the man and that she will be able to liv her life on her own without having

Ving Tsun originated in 17th century China, during the Qing dynasty. The Qing government went to destroy a temple where many monks resided. Five monks, known as the Five Elders, escaped and created this new form of Kung Fu. It was designed to defeat any enemy, no matter their size or strength. It uses precision, speed and technique rather then brute force. The Ving Tsun lineage is passed from generation to generation. A well known master of Ving Tsun is Yip man, who eventually passed his techniques to a new Sifu and so on. There are several Sifus' now that the lineage has fanned out to many students rather then just one.

I believe that the Yuan dynasty was a successful but flawed dynasty and its legacy still lives on today. This paragraph is about the failures and accomplishments. First off the Yuan Dynasty had great emperors and government because they centralized the government to ensure stability and they built a strong economy. One of the reasons the government succeeded was that the Khans centered leadership around themselves and the Mongols, while still including Chinese leadership. Kublai Khan made the government in one place to make it easier for citizens to get things done, expanded the use of paper money, and maintained the traditional monopolies on salt and iron.

Though the people of Islamic belief are scattered throughout China, the greatest concentration of Muslims reside in the autonomous region of Xinjiang. This region is distinctly non-Han in its ethnic composition, since the Uyghurs account for nearly 75 percent of its population; the cultural makeup of this region is comprised of Turkic language and beliefs in Islam (Clarke and Hayes 3). However, the influx and growth of the Han Chinese population in Xinjiang has created a language barrier in which the Uyghurs have become the regional minority. In the past, the Uyghurs have been continuously oppressed and silenced by their rulers. Even today, the Uyghur are subject to unfair treatment in respect to education and professional opportunities.

Taiwan has inherited the 乾杯 (Ganbei) or bottom up drinking culture from China. There is a saying in Taiwan, “Don’t feed a goldfish at the bottom of your glass” meaning that people should bottom up and don’t leave anything in the glass. Article “Look Through Ganbei Culture” concludes that there were many meanings behind Ganbei. First is to show the deepness of the friendship, that is “I can’t drink but for you I’m willing to bottom up so please consider me as your good friend.” Second, people use drinking to get others’ attention. To drink or get people to drink can both be noticed by others during the social events. Third one is to show the power. The higher ranking people ask lower ranking to bottom up to demonstrate the power over them,

As of 2013 the Yangshao and Hongshan cultures provide the earliest known evidence for the use of feng shui. Until the invention of the magnetic compass, feng shui apparently relied on astronomy to find correlations between humans and the universe.[3] In 4000 BC, the doors of Banpo dwellings aligned with the asterism Yingshi just after the winter solstice—this sited the homes for solar gain.[4] During the Zhou era, Yingshi was known as Ding and used to indicate the appropriate time to build a capital city, according to the Shijing. The late Yangshao site at Dadiwan (c. 3500-3000 BC) includes a palace-like building (F901) at the center. The building faces south and borders a large plaza. It stands on a north-south axis with another building that

The long period of the Bronze Age in China, which began around 2000 B.C., saw the growth and maturity of a civilization that would be sustained in its essential aspects for another 2,000 years. In the early stages of this development, the process of urbanization went hand in hand with the establishment of a social order. In China, as in other societies, the mechanism that generated social cohesion, and at a later stage statecraft, was ritualization. As most of the paraphernalia for early rituals were made in bronze and as rituals carried such an important social function, it is perhaps possible to read into the forms and decorations of these objects some of the central concerns of the societies (at least the upper sectors of the societies)

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.