China Studies Wiki - User contributions [en]

The Chinese Gentry

2011-10-17T04:04:33Z

Sun Yatsen:

<nowiki>Insert non-formatted text here</nowiki>

Reading in turn
9/14/2011
The Chinese Gentry

- Gentry were the upper class of Chinese society.

- They gained Gentry status by attaining degrees.

- They were able to gain degrees through military service, passing exams, and in some cases by purchasing them.

- Those who passed the exams were the most elite of the Gentry class, and were able to apply for the best political positions.

- Those who purchased there degrees could not typically hold positions outsided the local level.

- Those who gained there gentry status through military service made up the lowest Gentry class, and would rarely if ever be considered for opportunities to study in Beijing, and hold provincial political offices .

- Technically anyone could apply for the exams, but only the wealthy families could afford tutors and classes that would help prepare individuals for the exams.

- The lower level exams tended to be corrupt and could potentially pass anyone they either liked, or had been bribed by. The higher exams were not corrupt and individuals had to be able to pass them in order to receive degrees.

- The higher exams were extremely difficult and it was not uncommon for individuals to take it several times and not pass.

The Chinese Gentry

2011-10-17T04:03:49Z

Sun Yatsen: Created page with '<nowiki>Insert non-formatted text here</nowiki> Reading in turn 9/14/2011 The Chinese Gentry - Gentry were the upper class of Chinese society. - They gained Gentry status by at…'

<nowiki>Insert non-formatted text here</nowiki>

Reading in turn
9/14/2011
The Chinese Gentry

- Gentry were the upper class of Chinese society.
- They gained Gentry status by attaining degrees.
- They were able to gain degrees through military service, passing exams, and in some cases by purchasing them.
- Those who passed the exams were the most elite of the Gentry class, and were able to apply for the best political positions.
- Those who purchased there degrees could not typically hold positions outsided the local level.
- Those who gained there gentry status through military service made up the lowest Gentry class, and would rarely if ever be considered for opportunities to study in Beijing, and hold provincial political offices .
- Technically anyone could apply for the exams, but only the wealthy families could afford tutors and classes that would help prepare individuals for the exams.
- The lower level exams tended to be corrupt and could potentially pass anyone they either liked, or had been bribed by. The higher exams were not corrupt and individuals had to be able to pass them in order to receive degrees.
- The higher exams were extremely difficult and it was not uncommon for individuals to take it several times and not pass.

Militia and Local Militarization

2011-10-17T03:42:51Z

Sun Yatsen:

<nowiki>Insert non-formatted text here</nowiki>

Reading in turn
9/28/2011
Militia and Local Militarization

-Initially began with single-village militias, than broadly based joint militias, and eventually it turned into regional armies.

-When the Central Government asked the gentry to form militias to help fight in the various rebellions, the lost a lot of their power to the local elites.

-From that point on the gentry were legitimized by their militias.

-Militias appear randomly from the rebellions to the formation of the New Republic.

-They were typically activated during times of political upheaval and social unrest to protect their homes, families, and gentry from outside threats.

-After the Qing dynasty fell there was a large resurgence of militias to fight an increasing number of bandits that either fled from the warlords’ armies, or were stealing out of starvation, and no opportunity to work.

-Another reason they were disbanded is because the locals could not afford to pay for them when there was no need.

Militia and Local Militarization

2011-10-17T03:42:19Z

Sun Yatsen: Created page with '<nowiki>Insert non-formatted text here</nowiki> Reading in turn 9/28/2011 Militia and Local Militarization -Initially began with single-village militias, than broadly based joi…'

<nowiki>Insert non-formatted text here</nowiki>

Reading in turn
9/28/2011
Militia and Local Militarization

-Initially began with single-village militias, than broadly based joint militias, and eventually it turned into regional armies.
-When the Central Government asked the gentry to form militias to help fight in the various rebellions, the lost a lot of their power to the local elites.
-From that point on the gentry were legitimized by their militias.
-Militias appear randomly from the rebellions to the formation of the New Republic.
-They were typically activated during times of political upheaval and social unrest to protect their homes, families, and gentry from outside threats.
-After the Qing dynasty fell there was a large resurgence of militias to fight an increasing number of bandits that either fled from the warlords’ armies, or were stealing out of starvation, and no opportunity to work.
-Another reason they were disbanded is because the locals could not afford to pay for them when there was no need.

The role of the Gentry

2011-10-17T03:18:26Z

Sun Yatsen:

<nowiki>Insert non-formatted text here</nowiki>

Reading in turn
10/12/2011
The role of the Gentry

-There were varying levels of power and influence within the gentry. At the top were the provincial leaders who worked closely with the local leaders who made up the lower level of the Gentry.

-The local level gentry were responsible to collect taxes from the community, and maintain peace in their areas of responsibility.

-The Provincial leaders held more power but understood if they were unable to maintain a balanced and positive relationship with the local leaders that they might revolt.

-Due to the fear of revolution the Provincial leaders gave tax breaks to the local leaders or the lower gentry. Causing a corrupt system that was able to thrive because the local leaders were able to maintain a relative level of autonomy from the central government.

-Westernization and the construction of a national constitution threatened the gentry’s autonomy and power when it was first purposed.

-The Gentry adapted quickly, and overcame the threats to their power, by joining in with the societies desire to westernize. With the abolition of the local and provincial exams, they created new criteria that individuals needed to meet in order to hold political office under the new system. For example they needed to be a certain age, attain certain westernized degrees that were only available to the wealthy, or served in office under the old system.

-The common people were hurt the worst by this new constitutional system.

-After the Taiping revolution to the formation of the Peoples Republic of China in 1949, the gentry held the most power in China.

- I believe that the corruption of the gentry, not foreign influence paved the way for Mao Zedong’s ability to form a single party dictatorship that lead by force, brutality and fear. Although many Chinese citizens were pushing for a government that allowed them to have more of a voice, they ended up with virtually the same government under a different name. This happened as a result of the gentry’s ability to adapt to the tides of change, and set up an unfair system that profited the wealthy, and allowed them to maintain their power, and political influence on the community.

The role of the Gentry

2011-10-17T03:17:53Z

Sun Yatsen:

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
Reading in turn
10/12/2011
The role of the Gentry

-There were varying levels of power and influence within the gentry. At the top were the provincial leaders who worked closely with the local leaders who made up the lower level of the Gentry.

-The local level gentry were responsible to collect taxes from the community, and maintain peace in their areas of responsibility.

-The Provincial leaders held more power but understood if they were unable to maintain a balanced and positive relationship with the local leaders that they might revolt.

-Due to the fear of revolution the Provincial leaders gave tax breaks to the local leaders or the lower gentry. Causing a corrupt system that was able to thrive because the local leaders were able to maintain a relative level of autonomy from the central government.

-Westernization and the construction of a national constitution threatened the gentry’s autonomy and power when it was first purposed.

-The Gentry adapted quickly, and overcame the threats to their power, by joining in with the societies desire to westernize. With the abolition of the local and provincial exams, they created new criteria that individuals needed to meet in order to hold political office under the new system. For example they needed to be a certain age, attain certain westernized degrees that were only available to the wealthy, or served in office under the old system.

-The common people were hurt the worst by this new constitutional system.

-After the Taiping revolution to the formation of the Peoples Republic of China in 1949, the gentry held the most power in China.

- I believe that the corruption of the gentry, not foreign influence paved the way for Mao Zedong’s ability to form a single party dictatorship that lead by force, brutality and fear. Although many Chinese citizens were pushing for a government that allowed them to have more of a voice, they ended up with virtually the same government under a different name. This happened as a result of the gentry’s ability to adapt to the tides of change, and set up an unfair system that profited the wealthy, and allowed them to maintain their power, and political influence on the community.

The role of the Gentry

2011-10-17T03:16:38Z

Sun Yatsen: Created page with '<nowiki>Insert non-formatted text here</nowiki> Tom Giles Reading in turn 10/12/2011 The role of the Gentry -There were varying levels of power and influence within the gentr…'

European and Asian differences in economy

2011-10-17T03:13:42Z

Sun Yatsen:

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
Reading in turn
9/21/2011

The search for European differences and domination in the early modern world: A view from Asia

-Before the1800’s production was mostly agrarian. In both Asia and Europe most wealth was accumulated through land.

-Industrialization changed the economy and distribution of wealth in society.

-China and Europe had many similarities when Industrialization was introduced into their societies. Both the product and factor markets relied heavily on high productivity, and were able to achieve this by increasing the work hours in a day, and the workdays in a week.

-Both began to see the formation of native banks.

-Although similar they were drastically different as well. Europe gained a lot of their power through neo-colonialism, and the enslavement of new territories.

- In order for the Europeans to expand their empire they gave political power, and military support to private businesses.

-China did not try to increase their borders during this time, but established a strong trade between each other.

-When the Europeans began to trade with the Chinese they had very little to offer that the Chinese desired, or didn’t already have access to.

- The only thing the Europeans could offer was silver. They traded so much silver to the Chineses that it resembled more of a good than a currency.

-China began to acquire enormous sums of wealth, with all of the silver coming in, and none of it going out.

-Opium was introduced into China, which the Chinese began to purchase with silver, and a more stable economy was able to form.

-Opium usage became a serious national problem which the emperor plead with the British Government to help prevent. They were unable to get any assistance from the British Government.

-Although the Opium Wars were horrible, Europe had little power over the Chinese compared to other parts of the world, because they already had a sophisticated economy, and an abundance of natural resources that allowed them to have relative autonomy from foreign powers.

European and Asian differences in economy

2011-10-17T03:12:28Z

Sun Yatsen: Created page with '<nowiki>Insert non-formatted text here</nowiki> Tom Giles Reading in turn 9/21/2011 The search for European differences and domination in the early modern world: A view from As…'

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
Reading in turn
9/21/2011

The search for European differences and domination in the early modern world: A view from Asia

-Before the1800’s production was mostly agrarian. In both Asia and Europe most wealth was accumulated through land.
-Industrialization changed the economy and distribution of wealth in society.
-China and Europe had many similarities when Industrialization was introduced into their societies. Both the product and factor markets relied heavily on high productivity, and were able to achieve this by increasing the work hours in a day, and the workdays in a week.
-Both began to see the formation of native banks.
-Although similar they were drastically different as well. Europe gained a lot of their power through neo-colonialism, and the enslavement of new territories.
- In order for the Europeans to expand their empire they gave political power, and military support to private businesses.
-China did not try to increase their borders during this time, but established a strong trade between each other.
-When the Europeans began to trade with the Chinese they had very little to offer that the Chinese desired, or didn’t already have access to.
- The only thing the Europeans could offer was silver. They traded so much silver to the Chineses that it resembled more of a good than a currency.
-China began to acquire enormous sums of wealth, with all of the silver coming in, and none of it going out.
-Opium was introduced into China, which the Chinese began to purchase with silver, and a more stable economy was able to form.
-Opium usage became a serious national problem which the emperor plead with the British Government to help prevent. They were unable to get any assistance from the British Government.
-Although the Opium Wars were horrible, Europe had little power over the Chinese compared to other parts of the world, because they already had a sophisticated economy, and an abundance of natural resources that allowed them to have relative autonomy from foreign influences.

New Qing History

2011-10-17T02:04:39Z

Sun Yatsen:

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
Reading in turn
9/2/2011
New Qing History

- At the height of the Qing Empire China was regarded as only a part, albeit a very impotant part, but no the only part of the Qing dominion.

- The Qing were able to blend multiple cultures across Asia under the empire, for example Mongolia, Tibet, Turkestan.

- The Manchus were able to gain power through conquest. It is interesting to note that their empire fell in the early twentieth century similar to the way they were able to gain power.

- Manchu’s were not a ethnicity as much as the were a band of tribes. Similar to the Seneca nation here in the United States.

- Tribes were separated and represented by flags that varied in color and pattern.

- The Manchus were able to maintain there influence and power because they were able to adapt and incorporate others traditions and cultures into their society, while simultaneously enforcing other laws that helped unify their power, and allow the citizens to identify with their new leaders, such as the hair que for males.

New Qing History

2011-10-17T02:04:03Z

Sun Yatsen: Created page with '<nowiki>Insert non-formatted text here</nowiki> Tom Giles Reading in turn 9/2/2011 New Qing History - At the height of the Qing Empire China was regarded as only a part, albei…'

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
Reading in turn
9/2/2011
New Qing History

- At the height of the Qing Empire China was regarded as only a part, albeit a very impotant part, but no the only part of the Qing dominion.
- The Qing were able to blend multiple cultures across Asia under the empire, for example Mongolia, Tibet, Turkestan.
- The Manchus were able to gain power through conquest. It is interesting to note that their empire fell in the early twentieth century similar to the way they were able to gain power.
- Manchu’s were not a ethnicity as much as the were a band of tribes. Similar to the Seneca nation here in the United States.
- Tribes were separated and represented by flags that varied in color and pattern.
- The Manchus were able to maintain there influence and power because they were able to adapt and incorporate others traditions and cultures into their society, while simultaneously enforcing other laws that helped unify their power, and allow the citizens to identify with their new leaders, such as the hair que for males.

Help:Contents

2011-10-17T02:00:18Z

Sun Yatsen:

Help:Contents

2011-10-17T01:59:44Z

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
Reading in turn
9/2/2011
New Qing History

- At the height of the Qing Empire China was regarded as only a part, albeit a very impotant part, but no the only part of the Qing dominion.
- The Qing were able to blend multiple cultures across Asia under the empire, for example Mongolia, Tibet, Turkestan.
- The Manchus were able to gain power through conquest. It is interesting to note that their empire fell in the early twentieth century similar to the way they were able to gain power.
- Manchu’s were not a ethnicity as much as the were a band of tribes. Similar to the Seneca nation here in the United States.
- Tribes were separated and represented by flags that varied in color and pattern.
- The Manchus were able to maintain there influence and power because they were able to adapt and incorporate others traditions and cultures into their society, while simultaneously enforcing other laws that helped unify their power, and allow the citizens to identify with their new leaders, such as the hair que for males.

Sun Yat-sen

2011-10-16T22:36:35Z

Sun Yatsen:

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
History 420R
Sun Yat-sen

Sun Yat-sen is a unique figure in China’s history. He became president of the Kuomintang party at the age of 45, having only lived in China for a short period of his life. From a young age, Sun was exposed to diverse cultures and would continue through out his life to be influenced by western social and political ideas. As a result of his increased exposure to other cultures he began to question certain superstitions and dogmas taught in Chinese society that he felt was stunting China’s social and political progression. It is unclear if Sun would have been a successful statesman and policy maker because he never had an opportunity to lead a unified China; however, what is clear is that he did not use his position to gain wealth or affluence. Sun’s desire to break from tradition and help China attain high goals towards becoming a more independent and powerful nation would cause many hardships in his life, but would eventually allow him to become incredibly influential on Chinese society even today.

Sun was born the son of a struggling farmer on 12 November 1866 in the Kwangtung province, which is approximately 26 km from Macao. For the first 13 years of his life, Sun grew up working on the farm having little opportunity of acquiring a formal education. In 1879, Sun’s successful brother Sun Mei who was currently living and working in Honolulu as a store owner and land developer requested that Sun Yat-sen come live and work with him in Hawaii. Shortly after his request Sun Yat-sen boarded a ship headed for Honolulu. While on his voyage Sun would be impressed by the ships advanced technology and the crew’s superior knowledge of travel, but would be bewildered by their ignorance and lack of knowledge about Confucianism. Once in Hawaii, Sun Yat-sen began working for his brother as a bookkeeper in his store. Although there was a relatively great deal of money to be made following in his brother’s footsteps, he found little joy in his new job. Sun Yat-sen requested an opportunity to attend school, which at the time was a practical decision because of the prospective jobs he could have in the future if he knew English and understood western ideas. Sun Yat-sen would eventually enroll in the Iolani School probably the 2nd most prestigious private school on the island at the time. Iolani was a Christian school directed by the Anglican prelate, Bishop Willis. Although Sun spoke little to others about his experiences at Iolani, it undoubtedly changed his life forever. Here Sun, although un-baptized at the time, would become converted to Christianity. He would meet powerful Caucasian leaders who respected his culture and ethnicity unlike those who were in China during the Opium Wars. Most importantly, he would see Hawaiians progress socially, economically, and educationally by disregarding certain superstitions in their society, and becoming open to western and European cultures. Eventually Sun Yat-sen would approach his brother for permission to be baptized into Christianity towards the end of his education at Iolani. This request incensed Sun Mei, who was ultra-conservative at the time, and although lacking in understanding of the classics still had great respect for Chinese tradition. As a result, Sun Mei would send his little brother back to China after his graduation to hopefully overcome the poor influence the foreigners had on him during his time in Hawaii.

Once in China, many viewed his new behavior as radical and disrespectful. He challenged the many idols and gods that his village had been worshiping to the point that the elders responsible for the protection of the temple banished him from the community. It is apparent that he saw his village as naïve, backward, and content on living subsistence lives, and was frustrated by their lack of motivation to search for something better. What is so impressive about Sun is that he was an eternal optimist always willing to act. He may not have been the greatest political mind of his time, and there were many other leaders in his day with better philosophies and ideas of how to lead China that would eventually fall by the wayside, because they lacked his tenacity, humility, and vision. Not long after Sun had been banished from home he traveled to Hong Kong where he was baptized and in due course would enter medical school at Queens College. He would become one of two students to complete training, and would take with him the vast majority of the awards and honors offered by the school board at the time. While attending college he began to make contacts with others who were anti-dynastic, and unhappy with the lack of opportunity that the majority of the population had during this period of time as a result of deficient exams and a corrupt political system. Sun claimed later in life to have only attended medical school to begin planting the seeds of revolution. Whether this is true or not, it is clear that Suns time in Hong Kong became a formative era in his life, full of influential acquaintances and increased knowledge that would help shape his political ideals and his desire to lead a revolution for a more independent, socialized, powerful China. Although Sun Yat-sen would continue to be fascinated by medicine his entire life, he left his practice which was a combination of Eastern and Western medicine to pursue a political career. After several failed attempts to gain the attention of Li Hung-chang, a respected and somewhat liberal gentry, he sailed back to Hawaii to begin forming a secret political assembly called the Revive China Society. His vision was that the Revive China Society would eventually spread to China, and that they would become the means to the “over throw of the Manchus,” the catalyst that brought back “the restoration of China back to the Chinese” and the leaders that “established a Republican Government in China.”(Schiffrin 43)

Following Sun’s campaign in Hawaii, he returned to Hong Kong and continued working towards political progression and the establishment of the Revive China Society in Asia. Although he favored assistance from certain demographics, Sun would be well known for his ability to work with all social classes towards his objectives. His family’s social background gave him the humility to work with citizens from similar origins, and his education and brothers wealth helped him maintain an image of capability and relative respect to those from higher social stations. Still progress and the realization of his aspirations was an up-and-down process that required extreme patience and resilience. He would have to bare the usurpation of power by Yang Chu-yun a competing power in the Revive China Society. He would be forced into exile after several failed attempts to over throw the Qing dynasty. While in exile he would live in America, Japan, and Great Britain. During his time in Great Britain, Sun was arrested by Chinese officials for 12 days and would have been executed had the British Government not intervened and coordinated his release. Soon many revolutionaries began to questions Sun’s leadership ability due to the numerous failed attempts to unite China under a republican government. Despite these, and various other difficulties, Sun maintained an optimistic outlook and continued to champion his ideals. Although he had little success in leading an uprising that unified China, he was able to keep the revolutionary flame burning in China and unite diverse parties towards similar goals.

Sun eventually co-founded another political party in China called the Kuomintang and would became their first leader. He returned again to China with another unsuccessful attempt to unite China, but as a result of his continued efforts he was able to counter the warlords quest for power. Even in death the communists and the Kuomintang claimed to be the rightful heirs of his legacy.

Sun Yat-sen had an incredible impact on society. In many ways his life reflects the complexities of Chinese society. The difficulty they have experienced in trying to blend Western ideologies with Eastern culture, the struggle for power with in their government and the establishment of social equality. Although he saw little resolve towards his lofty ambitions for China he is considered one of the most influential leaders in Chinese history for his persistent endeavor to achieve them.

Bibliography

Schiffrin, Harold Z. Sun Yatzen and the Origins of the Chinese Revolution. Berkley and Los Angeles: Universit of California, 1968. Print.

Sun Yat-sen

2011-10-16T22:33:35Z

Sun Yatsen:

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
History 420R
Sun Yat-sen

Sun Yat-sen is a unique figure in China’s history. He became president of the Kuomintang party at the age of 45, having only lived in China for a short period of his life. From a young age, Sun was exposed to diverse cultures and would continue through out his life to be influenced by western social and political ideas. As a result of his increased exposure to other cultures he began to question certain superstitions and dogmas taught in Chinese society that he felt was stunting China’s social and political progression. It is unclear if Sun would have been a successful statesman and policy maker because he never had an opportunity to lead a unified China; however, what is clear is that he did not use his position to gain wealth or affluence. Sun’s desire to break from tradition and help China attain high goals towards becoming a more independent and powerful nation would cause many hardships in his life, but would eventually allow him to become incredibly influential on Chinese society even today.
Sun was born the son of a struggling farmer on 12 November 1866 in the Kwangtung province, which is approximately 26 km from Macao. For the first 13 years of his life, Sun grew up working on the farm having little opportunity of acquiring a formal education. In 1879, Sun’s successful brother Sun Mei who was currently living and working in Honolulu as a store owner and land developer requested that Sun Yat-sen come live and work with him in Hawaii. Shortly after his request Sun Yat-sen boarded a ship headed for Honolulu. While on his voyage Sun would be impressed by the ships advanced technology and the crew’s superior knowledge of travel, but would be bewildered by their ignorance and lack of knowledge about Confucianism. Once in Hawaii, Sun Yat-sen began working for his brother as a bookkeeper in his store. Although there was a relatively great deal of money to be made following in his brother’s footsteps, he found little joy in his new job. Sun Yat-sen requested an opportunity to attend school, which at the time was a practical decision because of the prospective jobs he could have in the future if he knew English and understood western ideas. Sun Yat-sen would eventually enroll in the Iolani School probably the 2nd most prestigious private school on the island at the time. Iolani was a Christian school directed by the Anglican prelate, Bishop Willis. Although Sun spoke little to others about his experiences at Iolani, it undoubtedly changed his life forever. Here Sun, although un-baptized at the time, would become converted to Christianity. He would meet powerful Caucasian leaders who respected his culture and ethnicity unlike those who were in China during the Opium Wars. Most importantly, he would see Hawaiians progress socially, economically, and educationally by disregarding certain superstitions in their society, and becoming open to western and European cultures. Eventually Sun Yat-sen would approach his brother for permission to be baptized into Christianity towards the end of his education at Iolani. This request incensed Sun Mei, who was ultra-conservative at the time, and although lacking in understanding of the classics still had great respect for Chinese tradition. As a result, Sun Mei would send his little brother back to China after his graduation to hopefully overcome the poor influence the foreigners had on him during his time in Hawaii.
Once in China, many viewed his new behavior as radical and disrespectful. He challenged the many idols and gods that his village had been worshiping to the point that the elders responsible for the protection of the temple banished him from the community. It is apparent that he saw his village as naïve, backward, and content on living subsistence lives, and was frustrated by their lack of motivation to search for something better. What is so impressive about Sun is that he was an eternal optimist always willing to act. He may not have been the greatest political mind of his time, and there were many other leaders in his day with better philosophies and ideas of how to lead China that would eventually fall by the wayside, because they lacked his tenacity, humility, and vision. Not long after Sun had been banished from home he traveled to Hong Kong where he was baptized and in due course would enter medical school at Queens College. He would become one of two students to complete training, and would take with him the vast majority of the awards and honors offered by the school board at the time. While attending college he began to make contacts with others who were anti-dynastic, and unhappy with the lack of opportunity that the majority of the population had during this period of time as a result of deficient exams and a corrupt political system. Sun claimed later in life to have only attended medical school to begin planting the seeds of revolution. Whether this is true or not, it is clear that Suns time in Hong Kong became a formative era in his life, full of influential acquaintances and increased knowledge that would help shape his political ideals and his desire to lead a revolution for a more independent, socialized, powerful China. Although Sun Yat-sen would continue to be fascinated by medicine his entire life, he left his practice which was a combination of Eastern and Western medicine to pursue a political career. After several failed attempts to gain the attention of Li Hung-chang, a respected and somewhat liberal gentry, he sailed back to Hawaii to begin forming a secret political assembly called the Revive China Society. His vision was that the Revive China Society would eventually spread to China, and that they would become the means to the “over throw of the Manchus,” the catalyst that brought back “the restoration of China back to the Chinese” and the leaders that “established a Republican Government in China.”(Schiffrin 43)
Following Sun’s campaign in Hawaii, he returned to Hong Kong and continued working towards political progression and the establishment of the Revive China Society in Asia. Although he favored assistance from certain demographics, Sun would be well known for his ability to work with all social classes towards his objectives. His family’s social background gave him the humility to work with citizens from similar origins, and his education and brothers wealth helped him maintain an image of capability and relative respect to those from higher social stations. Still progress and the realization of his aspirations was an up-and-down process that required extreme patience and resilience. He would have to bare the usurpation of power by Yang Chu-yun a competing power in the Revive China Society. He would be forced into exile after several failed attempts to over throw the Qing dynasty. While in exile he would live in America, Japan, and Great Britain. During his time in Great Britain, Sun was arrested by Chinese officials for 12 days and would have been executed had the British Government not intervened and coordinated his release. Soon many revolutionaries began to questions Sun’s leadership ability due to the numerous failed attempts to unite China under a republican government. Despite these, and various other difficulties, Sun maintained an optimistic outlook and continued to champion his ideals. Although he had little success in leading an uprising that unified China, he was able to keep the revolutionary flame burning in China and unite diverse parties towards similar goals.
Sun eventually co-founded another political party in China called the Kuomintang and would became their first leader. He returned again to China with another unsuccessful attempt to unite China, but as a result of his continued efforts he was able to counter the warlords quest for power. Even in death the communists and the Kuomintang claimed to be the rightful heirs of his legacy.
Sun Yat-sen had an incredible impact on society. In many ways his life reflects the complexities of Chinese society. The difficulty they have experienced in trying to blend Western ideologies with Eastern culture, the struggle for power with in their government and the establishment of social equality. Although he saw little resolve towards his lofty ambitions for China he is considered one of the most influential leaders in Chinese history for his persistent endeavor to achieve them.

Bibliography

Schiffrin, Harold Z. Sun Yatzen and the Origins of the Chinese Revolution. Berkley and Los Angeles: Universit of California, 1968. Print.

Sun Yat-sen

2011-10-16T22:32:38Z

Sun Yatsen:

Sun Yat-sen

2011-10-16T22:25:45Z

Sun Yatsen: Created page with '<nowiki>Insert non-formatted text here</nowiki> Tom Giles History 420R Sun Yat-sen Sun Yat-sen is a unique figure in China’s history. He became president of the Kuomintang p…'

<nowiki>Insert non-formatted text here</nowiki>

Tom Giles
History 420R
Sun Yat-sen

Sun Yat-sen is a unique figure in China’s history. He became president of the Kuomintang party at the age of 45, having only lived in China for a short period of his life. From a young age, Sun was exposed to diverse cultures and would continue through out his life to be influenced by western social and political ideas. As a result of his increased exposure to other cultures he began to question certain superstitions and dogmas taught in Chinese society that he felt was stunting China’s social and political progression. It is unclear if Sun would have been a successful statesman and policy maker because he never had an opportunity to lead a unified China; however, what is clear is that he did not use his position to gain wealth or affluence. Sun’s desire to break from tradition and help China attain high goals towards becoming a more independent and powerful nation would cause many hardships in his life, but would eventually allow him to become incredibly influential on Chinese society even today.
Sun was born the son of a struggling farmer on 12 November 1866 in the Kwangtung province, which is approximately 26 km from Macao. For the first 13 years of his life, Sun grew up working on the farm having little opportunity of acquiring a formal education. In 1879, Sun’s successful brother Sun Mei who was currently living and working in Honolulu as a store owner and land developer requested that Sun Yat-sen come live and work with him in Hawaii. Shortly after his request Sun Yat-sen boarded a ship headed for Honolulu. While on his voyage Sun would be impressed by the ships advanced technology and the crew’s superior knowledge of travel, but would be bewildered by their ignorance and lack of knowledge about Confucianism. Once in Hawaii, Sun Yat-sen began working for his brother as a bookkeeper in his store. Although there was a relatively great deal of money to be made following in his brother’s footsteps, he found little joy in his new job. Sun Yat-sen requested an opportunity to attend school, which at the time was a practical decision because of the prospective jobs he could have in the future if he knew English and understood western ideas. Sun Yat-sen would eventually enroll in the Iolani School probably the 2nd most prestigious private school on the island at the time. Iolani was a Christian school directed by the Anglican prelate, Bishop Willis. Although Sun spoke little to others about his experiences at Iolani, it undoubtedly changed his life forever. Here Sun, although un-baptized at the time, would become converted to Christianity. He would meet powerful Caucasian leaders who respected his culture and ethnicity unlike those who were in China during the Opium Wars. Most importantly, he would see Hawaiians progress socially, economically, and educationally by disregarding certain superstitions in their society, and becoming open to western and European cultures. Eventually Sun Yat-sen would approach his brother for permission to be baptized into Christianity towards the end of his education at Iolani. This request incensed Sun Mei, who was ultra-conservative at the time, and although lacking in understanding of the classics still had great respect for Chinese tradition. As a result, Sun Mei would send his little brother back to China after his graduation to hopefully overcome the poor influence the foreigners had on him during his time in Hawaii.
Once in China, many viewed his new behavior as radical and disrespectful. He challenged the many idols and gods that his village had been worshiping to the point that the elders responsible for the protection of the temple banished him from the community. It is apparent that he saw his village as naïve, backward, and content on living subsistence lives, and was frustrated by their lack of motivation to search for something better. What is so impressive about Sun is that he was an eternal optimist always willing to act. He may not have been the greatest political mind of his time, and there were many other leaders in his day with better philosophies and ideas of how to lead China that would eventually fall by the wayside, because they lacked his tenacity, humility, and vision. Not long after Sun had been banished from home he traveled to Hong Kong where he was baptized and in due course would enter medical school at Queens College. He would become one of two students to complete training, and would take with him the vast majority of the awards and honors offered by the school board at the time. While attending college he began to make contacts with others who were anti-dynastic, and unhappy with the lack of opportunity that the majority of the population had during this period of time as a result of deficient exams and a corrupt political system. Sun claimed later in life to have only attended medical school to begin planting the seeds of revolution. Whether this is true or not, it is clear that Suns time in Hong Kong became a formative era in his life, full of influential acquaintances and increased knowledge that would help shape his political ideals and his desire to lead a revolution for a more independent, socialized, powerful China. Although Sun Yat-sen would continue to be fascinated by medicine his entire life, he left his practice which was a combination of Eastern and Western medicine to pursue a political career. After several failed attempts to gain the attention of Li Hung-chang, a respected and somewhat liberal gentry, he sailed back to Hawaii to begin forming a secret political assembly called the Revive China Society. His vision was that the Revive China Society would eventually spread to China, and that they would become the means to the “over throw of the Manchus,” the catalyst that brought back “the restoration of China back to the Chinese” and the leaders that “established a Republican Government in China.”(Schiffrin 43)
Following Sun’s campaign in Hawaii, he returned to Hong Kong and continued working towards political progression and the establishment of the Revive China Society in Asia. Although he favored assistance from certain demographics, Sun would be well known for his ability to work with all social classes towards his objectives. His family’s social background gave him the humility to work with citizens from similar origins, and his education and brothers wealth helped him maintain an image of capability and relative respect to those from higher social stations. Still progress and the realization of his aspirations was an up-and-down process that required extreme patience and resilience. He would have to bare the usurpation of power by Yang Chu-yun a competing power in the Revive China Society. He would be forced into exile after several failed attempts to over throw the Qing dynasty. While in exile he would live in America, Japan, and Great Britain. During his time in Great Britain, Sun was arrested by Chinese officials for 12 days and would have been executed had the British Government not intervened and coordinated his release. Soon many revolutionaries began to questions Sun’s leadership ability due to the numerous failed attempts to unite China under a republican government. Despite these, and various other difficulties, Sun maintained an optimistic outlook and continued to champion his ideals. Although he had little success in leading an uprising that unified China, he was able to keep the revolutionary flame burning in China and unite diverse parties towards similar goals.
Sun eventually co-founded another political party in China called the Kuomintang and would became their first leader. He returned again to China with another unsuccessful attempt to unite China, but as a result of his continued efforts he was able to counter the warlords quest for power. Even in death the communists and the Kuomintang claimed to be the rightful heirs of his legacy.
Sun Yat-sen had an incredible impact on society. In many ways his life reflects the complexities of Chinese society. The difficulty they have experienced in trying to blend Western ideologies with Eastern culture, the struggle for power with in their government and the establishment of social equality. Although he saw little resolve towards his lofty ambitions for China he is considered one of the most influential leaders in Chinese history for his persistent endeavor to achieve them.

Bibliography

Schiffrin, Harold Z. Sun Yatzen and the Origins of the Chinese Revolution. Berkley and Los Angeles: Universit of California, 1968. Print.