China Studies Wiki - User contributions [en]

Talk:Examples of authors unknown in their lifetime, but famous after their death

2012-04-19T03:33:39Z

Dei:

I really like this page I would add picture you used from your power point though. Alchemist1330

I think you should add a citation for the first poem you quoted. [[User:Dei|Dei]] 03:24, 19 April 2012 (UTC)

You could mention the fact that for much of Chinese history, writers didn't publish their works while they lived, so that many works were only brought to light after the author died. And maybe give a short explanation for why this was, and when this changed. [[User:Dei|Dei]] 03:33, 19 April 2012 (UTC)

Talk:Examples of authors unknown in their lifetime, but famous after their death

2012-04-19T03:24:21Z

Dei:

Talk:Xi Jinping

2011-12-11T02:19:29Z

Dei:

This is supposed to be a first-person narrative, so I think that you should really change it to first-person . It should only take a couple minutes to change all of the "he"s to "I"s and I think you'll get a better grade. [[User:Dei|Dei]] 02:59, 17 October 2011 (UTC)

Good Job! It may need a little more substance and content to take up the 20 min needed to present to the class. [[User:C lindsay|C lindsay]] 04:26, 17 October 2011 (UTC) 22:26, 16 October 2011

I agree, please change it to first-person narrative and elaborate on it further. It would also be good to have more works cited and made more references to the cited works in the text. [[User:Root|Root]] 13:50, 20 October 2011 (UTC)

The others are right about the material, but, you need to clean it up mechanics-wise. (The writing mechanics that is). For example, ''China'' should always be capitalized. Check the breaks in your sentences- maybe the editing page thinks you hit enter(too many of your sentences are divided in weird places).

This sounds like a great person to do in first person! He has a lot to be proud of and here is a great chance to present his ideas as if they were your own. This could be a lot of fun! I look forward to your presentation in class.[[User:Dekeo|Dekeo]] 21:31, 21 October 2011 (UTC)

Interesting. He seems like a cool person to know about. I would try and find a little more information of him in general. Elaborate on how he achieved a 14% growth rate, that is interesting. Don't forget your in-texts...I'm pretty sure we're supposed to do in-texts.. Good work! [[User:Santa Clause|Santa Clause]] 05:16, 8 December 2011 (UTC)

You still have time to change the article to first-person. If you change all the "hes" to "Is", then you can add more to your paper by defending your actions or admitting your mistakes as leader. Your can admit to not having a high school diploma or you can say it is all a misunderstanding or a plot to defame you by your critics. You can defend your policies. You can admit to corruption or explain your shift in policies. You don't have to study anymore about him in order to make these statements. Just go with your gut feeling of what kind of a person he is. [[User:Dei|Dei]] 02:19, 11 December 2011 (UTC)

States and society in 18th century china

2011-12-10T05:10:30Z

Dei:

Jessica Breedlove- Notes
States and Society in 18th Century China (by Albert Feuerwerker)
Emperor- The Chinese Emperor was Manchu, but the officials were Chinese& Mongols.
$ mattered in obtaining position, because you had to have money to get an education.
There were different levels of degrees (academic). The highest was Chin-shih, and that gave you automatic appointment into middle ranks of imperial bureaucracy.
Military-
Prior to the middle of the nineteenth century, the armed forces of the Ch'ing empire consisted of two components: the banner system, and the ;'Army of the Green Standard" (LU-ylng), a force developed from the remnants of the Ming military system". -The latter were employed primarily to keep order within the country, while the banner sytem protected the outer boundries. (pg 13-14)

Communication within the Govt.-
Initial system (not really discreet), t'i-pen, which generally concerned local civil affairs and were or became public documents --in the sense that they passed through so many hands that their contents frequently became Widely known.
tsou-pen (or tsou-che from 1747). This procedure originated in the efforts of the K'ang-hsi emperor in the 1690s to obtain accurate private information from the provinces by requesting Chinese "bondservants" whom he particularly trusted to submit periodic secret reports directly to the throne. The number of tsou-che received daily was considerably less than the numerous t'i-pen; this, together with the secretness and relative informality of their consideration by the ruler and grand councillors, insured that the more urgent matters of state usually received careful attention.

Cases under the Penal law: Magistrate -> Judicial Commissioner -> Board of Punishments (exercised all punishments except cases punishable by death). The Three High Courts took care of the ones punishable by death, but they needed direct permission from the Emperor.

-Note, there was a danger of the Emperor being isolated- or information withheld from him.

Local government--the hsien magistrate's expenses and the sustenance of his numerous underlings, as well as similar outlays- at higher levels of the provincial hierarchy--was financed primarily by the collection of "customary fees" (lou-kuei, literally "base custom") from the population of the departments and districts.

“As a result of its legislative, executive, and judicial actions, a government would expect to accomplish certain ends, among them: to remain in power, to defend state and society against external enemies, to suppress internal rebellion, to maintain the social order, and to affect the economy.” Although the emperor was a Manchu, his imperial interest was ultimately neither Chinese nor Manchu--it was the preservation of his rule.

The Author doesn’t think it made a huge difference that the Emperor was not Han Chinese. Basically you do what you gottado toget in power, and stay in power. End of story.
[[User:Chiang Kai-shek|Chiang Kai-shek]] 00:56, 16 October 2011 (UTC)

Talk:Xi Jinping

2011-10-17T02:59:33Z

Dei: Created page with 'This is supposed to be a first-person narrative, so I think that you should really change it to first-person . It should only take a couple minutes to change all of the "he"s to …'

Talk:Sun Yat-sen

2011-10-17T02:56:21Z

Dei: Created page with 'You should really change it to a first-person narrative. It should only take a couple minutes to change all of the "he"s to "I"s and I think you'll get a better grade. ~~~~'

You should really change it to a first-person narrative. It should only take a couple minutes to change all of the "he"s to "I"s and I think you'll get a better grade. [[User:Dei|Dei]] 02:56, 17 October 2011 (UTC)

Talk:Kang Youwei

2011-10-16T18:39:13Z

Dei:

Does anyone know how to format this? I can't seem to figure it out.

Put a space between each paragraph but DON'T indent the paragraph. If you do that, it will look good.:) I will make some paragraphs in your paper to show you how its done, ok? [[User:Dei|Dei]] 18:24, 16 October 2011 (UTC)

If you can't find out how to put pictures in, just post the url on this page and I will upload them before midnight to your report.:) [[User:Dei|Dei]] 18:39, 16 October 2011 (UTC)

Kang Youwei

2011-10-16T18:30:50Z

Dei: I put in some paragraphs to show you how it is done. ~~~~

I, Kang Youwei, was born March 19, 1858 in the Nahai, Guangdong province of China. Among my many notable titles I was a prominent Chinese Scholar, a Calligrapher, a teacher, a reformer and a political thinker. My life is a fascinating one as that at a young age, about when I was six or seven, my Uncle discovered that I was an intellectual genius, and so like most geniuses I was put into school to study Confucian classics which prepped me for the Chinese Civil Service Exams. To be anyone of importance in China you had to pass these exams because that was how you made something with your life and so there was an extreme amount of pressure put upon me to do well. Being in school put me on the path to become a scholar, a calligrapher, a teacher, a reformer, and political thinker, and so on.

While I was growing up in the Chinese education system, I began to notice that it was actually a broken system in need of major reform. For example, most of my time was spent studying for the eight legged exams, which were not the important part of the exams. The eight legged exams were artificial literary exercises done during the exams. The exams were stressful enough without having to worry about having to pass literary exercises that had nothing to do with the actual exams, and I vowed that one day I would change that. Being that I studied Confucianism, I am by all definitions of the word a Confucianist, however, studying for those exams was an extremely stressful process and thus I engaged in Buddhist meditation to help me relax. This is a strange practice to observe for a Confucianist, but it helped where other Confucianist methods did not. Engaging in Buddhist meditation is how my path for my life became clear. I was meditating and I had a vision about how to save the world. From that vision came the belief that is was possible to read every important book ever written and become a sage. I began what others call my “quasi-messianic” quest to save humanity. I read as many books as I could get my hands on, all while preparing for my civil service exams.

I took the Jinshi level exams three times because my ideas were so radical that the council failed my exam. However, I was smart on the third exam, and instead of being myself I wrote what they wanted me to write, and they passed my exam that time. The problem with them passing my exam is that they failed my good friend Liang Qichoa thinking his exam was mine. Once the council figured out their mistake it was too late for them to do anything about and so I passed on to be a Jinshi level graduate. My radical ideas consisted of educational and political reform. I wanted to modernize China and the way I wished to do that was to introduce some type of change into the state government. The thought of changing the government angered many conservatives of my time, especially the most powerful member, the dowager empress Cixi.

My reforms were about revolution, industrialization, and modernization, these were dangerous ideas to have because they broke with tradition and upset many of the elder generations because it inspired the younger generations to stand up and do something instead of following traditions that did not always work. My reforms inspired the young Emperor Guangxu, who was more than willing to do the things needed for the reforms to successful. With permission from the Emperor I began to institute what is now know as the Hundred Days’ Reform.This was a reform movement that was supposed to institute national, cultural, political and educational changes throughout China. This reform movement began on June 11, 1898 and ended September 21, 1898, it ran its course in about 104 days. The reform failed miserably thanks to the coup d’état by the conservatives and which was being head by the Dowager Empress Cixi.Dowager Empress Cixi did not simply hate my reforms; she hated me personally for filling the Emperor, her nephew, Guangxu’s head with liberal and non-conformist ideas. This was highly unacceptable and so doing what any woman of her caliber would do if she hated someone, she ordered me killed by slow slicing. Luckily for me I was away on an mission for the Emperor when Cixi made her move. Cixi had been retired and had let her nephew take up the mantle of Emperor as was his birthright, but upon hearing how Emperor Guangxu wanted to institute reforms into a system that she had worked hard to manipulate; she came out of retirement and placed the Emperor on house arrest. Cixi then went through and purged the government of people she did not see as useful or people that she saw as dangerous. Thus began my time in exile, although, I hate to use the word exile because I learned so much during this time when I was not allowed in China because should I have been caught I would have been killed on the spot. While in exile I travelled to many different countries including the United States, Canada, France, England, Japan and many others. I learned about the way of life for people of the countries I visited and tried to figure out how I could institute the things that I liked best into the way things worked in China.

I further developed my philosophies while in exile and I was able to write my best known work Da Tongshu or book of great unity. Da Tongshu is mostly a compilation of my lecture notes which I shared with my students. All of my ideas that I lectured on in 1884 were gathered up and put together in one place. The book would have never taken shape had my students not encouraged me to write it. Writing took me twenty years, and I did not finish a first draft until I was in India during my exile. I published the first two chapters while in Japan in 1900, but the whole book was not published until 1935, eight years after my death. In Da Tongshu I propose a type of Utopia for not just China, but the whole world. This world would be free of political boundaries, and there would be a central government that was ruled with democracy. I proposed that there should be an end to the traditional Chinese family structure because that institution is a cause of great strife both men and women. Men are required to provide for the family and the women are required to take care of the family and the home. I believe that everyone should be able to do what they want to do and not be required to fulfill a predestined role. Family should be replaced by state-run schools and marriages should come in the form of one year contracts with the option of renewal at the end of every year. If the couple choose to renew then the marriage continues, if not, then the marriage dissolves and both parties move on. Da Tongshu is mostly a book that contains my enthusiastic belief in bettering humanity with technology. Towards the end of my life money was in short supply because investors in my Utopian world stopped investing in my ideas and looked to alternative ideas to invest in. At the same time my followers were tired of being cautious, and the wanted an active revolution, not a passive one. Both investors and followers turned to Sun Yatsen for that revolution.

Now, I admit that I handled the money from my investors poorly. I was a bit too extravagant for my time, or any time, but I always traveled in comfort. China was very volatile during my time. I never changed my ideology, but over the span of twenty years, I went from being a popular yet dangerous liberal, to being a social pariah and an outcast. My time ended in 1927 when I was poisoned by an unknown source in the city of Qingdao, Shandong.

Sources:
Spence, Jonathon D., The Search for Modern China, 2nd Ed, pgs 225,229,234;
Cultural China History, Kang,Youwei, http://history.cultural-china.com/en/50History6659.html;
Cultural China History, Da Tongshu, http://history.cultural-china.com/en/50H6659H12261.html;
Cultural China History, Philosophical Views, http://history.cultural-china.com/en/50H6659H12262.html;
--[[Special:Contributions/71.199.23.36|71.199.23.36]] 18:08, 16 October 2011 (UTC) Kang,Youwei

Talk:Kang Youwei

2011-10-16T18:24:00Z

Dei:

Talk:Deng Xiaoping

2011-10-16T18:19:20Z

Dei:

Excellent paper! I found just a few mistakes. In your second line, I think that "benefits and joys of communist" should be changed to "benefits and joys of communism." and in the first line of your second paragraph, "August 22, 190" should be changed to "August 22, 1904." [[User:Dei|Dei]] 14:44, 15 October 2011 (UTC)

I found a lot of cool information on this site -> [http://www.time.com/time/magazine/article/0,9171,985993-2,00.html]. On the first page it says, "In France he learned to love the game of bridge, developed a passion for croissants and became a soccer fan; he once pawned an overcoat to buy a ticket for a match." You mentioned how baseball was pointless. Maybe you could follow it up that soccer was much better! On the 2nd page, it says, "In fact, Deng was too busy proving his worth to Mao to return to Paifangcun in 1940, when his father was killed and beheaded by unknown attackers." This is sad.:( The article also mentions Deng's family life. Apparently he divorced a couple of times and on the 2nd page it says, "Amid this purge, Jin Weiying, Deng's second wife (little is known of his first), divorced him and married his chief ideological accuser." This must have made Deng feel horrible, so maybe you should mention it. [[User:Dei|Dei]] 15:11, 15 October 2011 (UTC)

Here is a citation for your sentence "I had transformed from a patriotic child to an adult Marxist during my five year stay in France" :

Jing, Fu. "Small Paris hotel hosted young leaders." China Daily US Edition 30 June 2011. n. pag. Web. 16 Oct. 2011. <http://www.chinadaily.com.cn/cndy/2011-06/30/content_12805403.htm>. [[User:Dei|Dei]] 18:19, 16 October 2011 (UTC)

Talk:Deng Xiaoping

2011-10-15T15:11:01Z

Dei:

Talk:Deng Xiaoping

2011-10-15T14:44:59Z

Dei: Created page with 'Excellent paper! I found just a few mistakes. In your second line, I think that "benefits and joys of communist" should be changed to "benefits and joys of communism." and in the…'

Talk:Mao Zedong

2011-10-15T05:50:28Z

Dei: Created page with 'I have read that Mao became very paranoid toward the end of his reign. That he was even afraid to take a bath (why, I don't know), and that his wife actually encouraged his paran…'

I have read that Mao became very paranoid toward the end of his reign. That he was even afraid to take a bath (why, I don't know), and that his wife actually encouraged his paranoia. Is this true? I would be very interested in reading your first-person account of this latter period of Mao's life as if everything he feared was a reality. [[User:Dei|Dei]] 05:50, 15 October 2011 (UTC)

Talk:Liang Qichao

2011-10-15T05:33:48Z

Dei:

== I like this guy ==
Why don't you write something about his great achievement in literature? [[User:Root|Root]] 18:38, 10 October 2011 (UTC)

I would like you to write more about Liang Qichao's emotions, using quotes if you can find them. Liang was a very passionate man. How do you think he felt when he failed his Jinshi examination? Tell about his admiration of Kang Youwei. There were many times in which he must have been very disappointed in the path China was taking, please write passionately about his despair. Was he optimistic or pessimistic about China's future? Adding just a few sentences using emotionally charged words will help bring this paper to life.:) [[User:Dei|Dei]] 05:30, 15 October 2011 (UTC)

This site [http://www.mutantpalm.org/2008/01/20/liang-qichao-strife-of-human-races.html] has some interesting quotes on Liang's opinion on race which are very informative. [[User:Dei|Dei]] 05:32, 15 October 2011 (UTC)

Talk:Liang Qichao

2011-10-15T05:32:49Z

Dei:

== I like this guy ==
Why don't you write something about his great achievement in literature? [[User:Root|Root]] 18:38, 10 October 2011 (UTC)

I would like you to write more about Liang Qichao's emotions, using quotes if you can find them. Liang was a very passionate man. How do you think he felt when he failed his Jinshi examination? Tell about his admiration of Kang Youwei. There were many times in which he must have been very disappointed in the path China was taking, please write passionately about his despair. Was he optimistic or pessimistic about China's future? Adding just a few sentences using emotionally charged words will help bring this paper to life.:) [[User:Dei|Dei]] 05:30, 15 October 2011 (UTC)

This site [http://www.mutantpalm.org/2008/01/20/liang-qichao-strife-of-human-races.html] has some interesting quotes on Liang's opinion on race which are very interesting. [[User:Dei|Dei]] 05:32, 15 October 2011 (UTC)

Talk:Liang Qichao

2011-10-15T05:30:13Z

Dei:

Liang Qichao

2011-10-15T05:05:30Z

Dei: I changed your formatting so it looked better and fixed 2 spelling mistakes. ~~~~

'''Liang Qichao'''

I was born in 1873 to a farming family in Xinhui of Guangdong Province during the reign of the Qing dynasty and was name Liang Qichao. My father was a rural farmer but was familiar with the Chinese classics and was diligent in introducing me to Chinese literature. By the time I was 9 I would be able to write essays, a thousand words in length. Because of my many accomplishments and thanks to my father’s teaching I was considered a child prodigy. After much diligent study I passed the Xiucai degree provincial examination at age 11. At the age of 16 I passed the Juren degree provincial examination. When 18 I traveled to the capital to take the Jinshi degree national examination and failed.

Despite this small failure I would go on to become an influential scholar, journalist, reformist and philosopher. I studied under Kang Youwei, who was a great teacher and a revolutionary man. In 1890 I became one of his life-long students. Together we wrote many reform memorials in hopes of bringing a positive change to China. I was able to participate in many momentous events. I participated in the first student demonstration in 1895. The demonstration was in protest of the peace treaty we signed with Japan after the close of the Sino-Japanese War.

I was also able to present some memorials to the Emperor himself about abolishing the old examination system as well as encourage him to invest in developing technologies. In 1895 I suggested: bringing the military up-to-date, a state banking system, a network of railways, a fleet specifically for commercial goods, a modern postal system, raised taxes and improved agriculture. The Emperor had a mind open to reform and seemed moved by the arguments I made before him.

Emperor Guangxu was quite interested in reform and moved ahead with many reforms. The Emperor issued a group of edicts in 1898 reforming the examinations, colleges and schools, vocational schools, commerce, agriculture and industry, the armed force, and moved to simplify and clean up the system of government bureaucracy. The Emperor hoped to move the nation forward even further and appointed reformist thinkers as secretaries to help him do so. However, his aunt Empress Cixi did not approve of all these reforms and had heard rumors of a coup against the Emperor. Cixi executed many reformists and many fled to other countries. Finally change was happening, but with the execution of many reformists and the fleeing of many others the momentum for change in China was greatly hindered.

China needed to build strength to be able to withstand Japan. Western technology was also a growing rapidly and China needed to find a way to compete. Kang and I advocated for reform, unlike the past Taiping leaders we wished for china to keep its dignity and culture despite the reforms and worked for reform through the appropriate traditional channels. But after the executions it seemed that the hopes of the Emperor promoting our reforms had ended.

The West powers were becoming stronger and they moved forward with reform, it appeared, without resistance. It was easy to see that the success of the West came from the people and government working together. As a democracy all people were involved in the political process driving the country forward. Their competing ideas helped them to build a strong nation. The idea of the ruler working with the ruled leaves room for a nation that is always ready to be reformed and made stronger.

After Empress Cixi’s executions in 1898 I spent 14 years in exile still promoting a Constitutional Monarchy for China and spent some time traveling. In 1911 there was a revolution in China. The Chinese people were angry because of perceived government corruption and their inability to resist the intervention of foreign powers. At this time I published a book, “The Construction of New China,” that promoted Republicanism with a nominal monarch. I returned to China in 1912 were I served in Yuan Shikai’s cabinet. When Yuan began to work toward restoring the monarchy I resigned and began to write against restoring the monarchy. I also organized a military that was disbanded after Yuan’s death. From that time until 1917, when I retired from politics, I served in many government capacities and am considered one of the most influential reformists of the Qing dynasty.

'''Sources'''
Liang Qichao. (n.d.). Angelfire: Welcome to Angelfire. Retrieved September 29, 2011, from
http://www.angelfire.com/co/leong/history12.html

Liang Qichao (Liang Ch'i-ch'ao) 1873-1929. (n.d.). Renditions.org. Retrieved September 28,
2011, from http://www.renditions.org/renditions/authors/liangqc.html

Liang Qichao - A Famous Chinese Scholar, Journalist, Philosopher and Reformist. (n.d.).
Cultural China. Retrieved September 29, 2011, from http://history.cultural-china.com/en/50History6660.html

Liang Qichao: China's First Democrat | Asia for Educators | Columbia University. (n.d.). Asia for
Educators | Columbia University. Retrieved September 29, 2011, from http://afe.easia.columbia.edu/special/china_1950_democratic.htm

Spence, J. D. (1990). The search for modern China. New York: Norton.

Talk:Qianlong

2011-10-15T05:01:54Z

Dei:

Hooray!! I figured it out- how to insert pictures into the wiki article

No citations yet? [[User:Dekeo|Dekeo]] 19:47, 14 October 2011 (UTC)

I would like to hear a bit more about your private life. Was there anyone you were great friends with? Did you have a favorite consort? What did you like to do in your free time? I would like to see the deeper side of Qianlong's character. Maybe you can find a really emotional quote from when Qianlong was particularly angry, happy or sad. [[User:Dei|Dei]] 05:01, 15 October 2011 (UTC)

Political, Social & Cultural Reproduction via Civil Service Examinations in Late Imperial China

2011-10-13T23:58:32Z

Dei: I fixed your formatting and some spelling errors.

The article analyzes the transformation of the examinations from 1400AD to 1900AD in Imperial China. A little back ground--prior to 750 the Empire was ruled by landed aristocrats and following 750 the aristocratic clans began to dissolve. Over time the examinations became a dominate force in determining and guiding the characteristics of Chinese society. The examinations provided a way to measure elite culture, society and politics. Examinations helped to make "gentrys" a distinct class. The focal point of any young ambitious male was summed up in these examinations. Families would devote their children to studying solely for these examinations.

Although the exams claimed to be accessible to all many of the requirements excluded a great number of the people of China. For one, the exam required fluency in Mandarin and knowledge of Classic Chinese. Those who lacked sufficient resources to learn the culture and language necessary for the examinations. Most local Chinese did not speak classic Chinese or speak polished Mandarin. Still the examinations were a success. The examinations glorified those that passed and resulted in an effective way to find successful officials. It was well understood that education was the tool their government used to promote political efficiency and public order.

The author, Benjamin Elman, writes as his conclusion, "As a political, social and cultural institution the educational system designed for the civil service in China served to defend the legitimate and differentiation of Chinese society into autocratic rulers".

Reading in turn by: Talya B. Trunnell

Talk:Political, Social & Cultural Reproduction via Civil Service Examinations in Late Imperial China

2011-10-07T18:24:53Z

Dei:

You know those parts with a gray box around them where the sentences suddenly go off the page? If you click on the editing box with the "W" (covered by the red circle with a slash through it), the program will show the print exactly as you typed it. It's called "Ignore wiki formatting".

If you get rid of the indentations at the beginning of each paragraph and just put a space between your paragraphs, it will fix the problem as well.[[User:Dei|Dei]]

I would like to hear a few more specifics. How exactly did the examinations measure elite culture, society and politics? How were politics and culture reproduced through the examinations? Were the examinations affective in shaping people's views? Maybe use some examples to demonstrate your points.[[User:Dei|Dei]]

Talk:Political, Social & Cultural Reproduction via Civil Service Examinations in Late Imperial China

2011-10-07T18:17:58Z

Dei:

Talk:Tian hou

2011-10-07T18:13:33Z

Dei:

You said she was first known as Divine Lady and then as Tian Hou- what does "Tian Hou" mean again?

I find it interesting that concubines were seen as higher in status than a Holy Lady. Did the article mention at all why that was? It is intriguing to me that she would become a higher status concubine, the more she was revered. [[User:Dei|Dei]]