20221231 LangCult 5

Quicklinks: Back to course homepage FAQ Manual Back to Tipps and Overview of the final exam papers: 20221231_LangCult

This is the final exam paper website no. 5

Because this website got too large, we have split it into smaller websites. Please look for your name beneath to get to your smaller website

202270081651 覃诗雅 Qin Shiya 英语笔译(English translation)

Leisure Culture in Ancient China-Take the Example of Shangsi Festival

覃诗雅Qin Shiya, 202270081651

Abstract

Shangsi Festival（上巳节）, commonly known as March 3, is a traditional festival of the Han people. Historically, there are many leisure ativities during this festival and the most famous is “floating wine goblets and curving water”（流觞曲水）which was also recorded in detail in Preface of the Orchid Pavilion（《兰亭集序》）by Wang Xizhi. This cultural activity reflects the prevalence and development of leisure culture in ancient China, and it also fills the treasury of Chinese culture. Traditional Chinese leisure culture not only contains the wisdom of many ancient people and carries forward the best part of traditional Chinese festival culture, but also makes up for the lack of modern leisure culture in China and prevents the wholesale westernization of leisure culture.

Key Words

Leisure, Leisure culture, Shangsi Festival

题目

中国古代的休闲文化-以上巳节为例

摘要

本章是关于中国古代休闲文化。我们知道，中国文化有几千年的历史，包括古人关于“休闲”的智慧。我们将以上巳节为例，分析中国古代多样的休闲文化及其内涵，以及对后世的影响。

Introduction

Shangsi Festival, commonly known as March 3, is a traditional festival of the Han people(Chen Jing 2016, 138). Historically, there are many leisure activities during this festival, the most famous is “floating wine goblets and curving water”which was also recorded in detail in Preface of the Orchid Pavilion by Wang Xizhi. This cultural activity reflects the prevalence and development of leisure culture in ancient China, and it also fills the treasury of Chinese culture. Traditional Chinese leisure culture not only contains the wisdom of many ancient people and carries forward the best part of traditional Chinese festival culture, but also makes up for the lack of modern leisure culture in China and prevents the wholesale westernization of leisure culture.

The Connotation and Characteristics of Leisure Culture

Leisure culture is the crystallization of the material and spiritual civilization of the society. It refers to the state of life and behavior of people in cultural creation, cultural appreciation, and cultural construction. Generally speaking, "leisure" has two connotations, one is to solve the physical fatigue and restore the physiological balance; the other is to obtain spiritual comfort. The most important characteristics of leisure humanities are: cultural, creative and social power (Wang Chen 2018, 176).

Leisure Culture in Shangsi Festival

According to the literature, “Shangsi” has emerged in its infancy in the Zhou Dynasty, to the Han Dynasty the expression “Shangsi Festival” has formed, and the Wei and Jin dynasties began to have a fixed period of the festival, from the first day of March to the third day. When it comes to Tang Dynasty, because of the social stability and the development of economic, cultural and the prosperity of foreign affairs, many festivals tend to be rich and diverse, and the Shangsi Festival has also became the national celebration and evolved many new cultural elements. In the Song Dynasty, the festival added the custom of seeking children. In Ming and Qing dynasties, the interest in spring travel is more intense (Liu Er 2001, 63). There are three aspects of traditional Chinese culture that deserve serious study by leisure scholars: (1) the pursuit of spiritual freedom embodied in Taoist philosophy, especially Zhuangzi's philosophy; (2) the culture of seclusion, which was formed early in China and developed greatly during the Wei-Jin-North and South Dynasties; (3) the rich and colorful leisure and entertainment activities depicted in “Su Literature”(俗文学) since the Song Dynasty. It is generally believed that Taoist thought is closely related to seclusion culture, but it cannot be said that this culture belongs only to Taoism. From the Analects of Confucius - Weizi, we can see that Confucius had a respectful heart for the hermits. Confucianism also tends to give recognition to the elegant leisure life. Like the activity “floating wine goblets and curving water”, The literati sits around the pond and lets the cups of wine flow along the current. Whoever the wine cup flows in front of must assign a poem, and if they cannot assign a poem, then they must be punished with a glass of wine. Emperor Ming of Wei had built a special "Flowing Cup Pavilion" for this leisure activity. In addition to this, one thing that cannot be overlooked is the closeness and importance that the Chinese people place on nature. China is an agrarian society, people have aesthetic psychological activities on nature during their labor practice, and appreciate the beauty of mountains, rivers, insects, fish, birds and animals. That's why the Chinese people have always been concerned about the topic of "man and nature". In the Shangsi Festival, people will go out this time to enjoy the spring and nature, we are commonly known as "Ta Chun".

The influence of Chinese leisure culture on future generations

In the new era, the development of leisure culture in China has encountered new problems. The development of technology has made people's leisure activities more and more homogeneous, and people are limited to the pleasure brought by a electronic product. At the same time, nowadays people are deprived of the spiritual world and face the risk of westernization because of the serious loss of traditional leisure culture. This is when we need to learn from traditional leisure culture. Get close to nature and seek the meaning of life from real activities. The Tang Dynasty was a landmark in the development of leisure history and culture. During this period, in addition to the content of the Shangsi Festival has been greatly enriched, there are many other leisure and entertainment activities have been developed. For example, hunting was very prevalent in the Tang court, and the Five Square Envoy was established during this period. Cuju, which we are familiar with, also developed and was widely popular among the people. Focus on spiritual leisure and improve spirituality. The ancient literati loved the landscape immensely and created poetry through a series of cultural and leisure activities, which continuously contributed to the flourishing development of ancient literature and art.

Conclusion

In order to preserve the Chinese leisure culture tradition, we need to learn to experience various cultural activities firsthand and interact more with others as a way to improve our physical fitness and enrich our lives. Meanwhile, we still need to be more concerned with enriching the spiritual world and not allowing it to become deprived, while preserving much of the essence of Chinese culture.

References

Wang Chen 王琛. (2018). 浅析“流觞曲水”中的休闲文化及内涵 [Analysis of the leisure culture and connotation of "floating wine goblets and curving water"]. 文化长廊Cultural Promenade (26) 176-177. . Liu Er 刘耳. (2001). 中国古代休闲文化传统 [Ancient Chinese Leisure Culture Tradition]. 自然辩证法研究Natural Dialectics Research (17) 63-64. . Chen Jing 陈静. (2016). 唐朝休闲文化对后世影响几何 [The influence of Tang Dynasty leisure culture on later generations]. 读史札记Notes of History (26) 138-139. . Garry E. & Harry C. Zinn. (2008). An Exploration of Meanings of Leisure: A Chinese Perspective [对休闲意义的探索—以一个中国人的视角]. Leisure Sciences (30). . Chick, G. (1985). The cross-cultural analysis of leisure behavior [休闲行为的跨文化分析]. Leisure Information Quarterly (12) 8–9. .

Terms and Expressions

floating wine goblets and curving water 流觞曲水 . Preface of the Orchid Pavilion 《兰亭集序》 . Seclusion Culture 隐逸文化 . Flowing Cup Pavilion 流杯亭 .

Questions

1.Shangsi Festival, commonly known as March 3, is a traditional festival of the ( ) people A.Han people B.Zhuang people C.Miao people D.Tujia people

2.The most important characteristics of leisure humanities are: (Multiple Choice Questions) A.Cultural B.Creative C.Social Power D.Communicative

3.What are the three aspects of traditional Chinese culture that deserve serious study by leisure scholars? (Multiple Choice Questions) A.The pursuit of spiritual freedom B.The culture of career C.The culture of seclusion D.Su Literature

4.What are the problems encountered by leisure culture in the new era? (Multiple Choice Questions) A.Lack of communication between people B.The development of technology C.People are deprived of the spiritual world D.The risk of westernization

Answers

Correct answers are: . 1.A . 2.ABC . 3.ACD . 4.BCD .

202270081648 卿子晔 Qing Ziye 英语笔译(English translation)

The History of Children's Literature in China in 1917-2000

卿子晔Qing Ziye, 202270081648

Abstract

In ancient China there was no literature written for children. Since the writer Zhou Zuoren has put forward the concept "children's literature" in the May Fourth Movement, children's literature arose more and more attentions. Various translation works, studies, writings about children's literature appeared. The earliest children's literature works and views of children's literature in China appeared in 1917. Therefore, the year of 1917 served as a milestone for China's children's literature. This paper aims to summarize the history of children's literature in China in 1917-2000, so as to make contribution for the studies about children's literature.

Key Words

Chinese children's literature; history

题目

1917-2020中国儿童文学史

摘要

中国古代没有儿童文学之概念。五四时期作家周作人提出“儿童文学”的概念，自此儿童文学受到越来越多的关注。儿童文学相关翻译作品、研究和著作相继出现。中国最早的儿童文学作品和儿童文学观点出现于1917年。因此，1917年堪称中国儿童文学创作的里程碑。本文旨在对中国1917-2000年儿童文学史进行梳理，以期对儿童文学研究有所贡献。

关键词

中国儿童文学；历史

Introduction

 Due to the education of private school and the limitation of literary style, there was no literature for children in ancient China. The concept of “children’s literature” was not put forward until the May Fourth Movement. The earliest children's literature works and views of children's literature in China appeared in 1917. (Jiangfeng, 1998) Due to the evolution of the times, the history of Chinese children's literature in 1917-2000 can be divided into seven periods: 1917-1927, 1927-1937, 1937-1949, 1949-1959, 1960-1965, 1966-1976, and 1977-2000.

1917-1927

The word “children's literature” (in China) appeared in the period of the May Fourth Movement.(Maodun, 1988). The children's literature during the May 4th Movement was mainly created from the translation of foreign works, or they were adapted from oral folktales and traditional works.During this period, Chinese children's literature started in the form of reference, imitation and translation. There was no group of specialized writers to create children's literature and no construction related to children's literature, such as children's literature publisher, organization, and courses, so the development of children’s literature was still weak.

1927-1937

In 1930, the Chinese Left-wing Writers’ Union was established. The left-wing writers were enthusiastically concerned about children's literature and wished to make it thrive in a surging society. Left-wing children's literature featured with a strong fighting spirit. The left-wing writers revealed the reality of society to teenagers, but also promoted anti-imperialist patriotism.From 1927 to 1937, the translation of children's literature was booming, and the translation of scientific literature and art works helped children to learn knowledge.The increase in the number of works has led to the growth of the children's literature team. Various children's publications such as Er Tong Shi Jie (Children's World) have been established and the editing group of professional writers related to children's literature has gradually formed.

1937-1949

The period from 1937 to 1949 was haunted by wars. The Chinese people and their lives were seriously affected, let alone the children. Chinese children's literature opened up a new situation in this period. By praising heroes and calling for national liberation, Chinese children’s literature spread a positive and brave fighting spirit to children. At this time, children's literature was divided into two sections: the one in Kuomintang-controlled areas and the other one in liberated areas. In Kuomintang-controlled areas, many magazines for children continued to spread great articles for children, including Shao Nian Xian Feng (Young Pioneers) and Kang Zhan Er Tong (Children during the Anti-Japanese War). The children's literature works were related to the Anti-Japanese War, including He Yi’s Zhu Lin Li De Qi Yu (Adventures in the Bamboo Forest).

The children's literature in the liberated areas originated from the red children's songs in the Soviet area of Jiangxi. It featured clearly with its educational characteristics. It attached great importance to the cultivation of children's patriotism and communist moral character.The symbolic works included Ji Mao Xing (Chicken Feather Letter) and Yu Lai Mei You Si (Yu Lai is not Dead).

1949-1959

On October 1, 1949, the people's Republic of China was founded, hence the Chinese children's literature has opened a new chapter. As a part of new Chinese socialist literature, the focus of children's literature in this period was to implement Mao Zedong's literary and artistic thought.Due to the concern of the government and the people, the efforts of children's literature workers and the needs of readers, children's literature in this period showed a trend of prosperity. Chinese children's literature has formed a relatively independent system from publication to distribution.This period was called the first golden era of Chinese children's literature.

1960-1965

From 1960 to 1965, Chinese children's literature was carried out under the banner of anti-revisionism and revisionism-prevention. The number of children's literature decreased continuously. There was no obvious expansion of the team of writers of children's literature because the writers found they were difficult to present their thoughts. The number of children’s literature decreased and their quality declined. In addition, they were basically all about revolutionary history and class struggle. In this period, children's films and dramas were relatively prosperous like Xiao Bing Zhangga (The Little Soldier Zhangga). They enriched children's cultural life and increased their knowledge level in various forms.

1966-1976

The “Cultural Revolution” from May 1966 to October 1976 made the country and people suffering the most serious setbacks and losses since the founding of the People's Republic of China. For the creation of art works, the concept of “model opera” was put forward, which meant all the art works sharing the same model. The cause of Chinese literature and art has suffered a devastating blow, and so was children's literature. A majority of excellent works of children's literature were incorrectly considered as poisonous weeds. They were criticized and even destroyed. On the other hand, the workers of children’s literature have been treated unfairly. Therefore, the writers of children's literature stopped writing and children's periodicals were out of publication one after another.Nevertheless, excellent children's literature works still came out, such as Li Xintian's Shan Shan De Hong Xing (Sparkling Red Star) and Yang Xiao's Hong Yu (Red Rain).

1977-2000

After the end of the Cultural Revolution, Chinese children's literature has been paid attention to again. New and old writers innovated constantly in the form and content of children's literature.From 1977 to 2000, a large number of avant-garde writers of children's literature appeared, such as Cao Wenxuan. The theory of children’s literature has also developed vigorously, and the introduction to children's literature compiled by Jiang Feng has entered the classroom. The study of Chinese children's literature has stepped into systematization and standardization.

Conclusion

This paper briefly introduced the history of Chinese children’s literature in 1917-2000. Since the May 4th movement the Chinese children’s literature has experienced seven periods. It showed prosperity in 1949-1959, but met its downturn facing the changes of society. As a part of Chinese literature, children’s literature finally became systematic. With the support from government and society, Chinese children’s literature will be more rigorous in the future.

Reference

[1]蒋风. 中国儿童文学史[M]. 安徽教育出版社, 1998.

[2]茅盾:《关于“儿童文学”》,蒋风主编:《中国儿童文学大系·理论卷(一)》,希望出版社,1988年,第225页。

[3]叶圣陶:《叶圣陶童话选·后记》，《叶圣陶童话选》,中国少年儿童出版社,1956年,第94页。

[4]Farquhar M A. Children's Literature in China: From Lu Xun to Mao Zedong: From Lu Xun to Mao Zedong[M]. Routledge, 2015.

[5]Ho L. Chinese children's literature‐then and now[J]. New Review of Children's Literature & Lib, 1997, 3(1): 127-137.

[6]Zaniello T A. Heroic Quintuplets: A Look at Some Chinese Children's Literature[J]. Children's Literature, 1974, 3(1): 36-42.

Terms and Expressions

May Fourth Movement 五四运动 children's literature 儿童文学 Cultural Revolution 文化大革命

Questions

1. Which period is the golden era of Chinese children's literature?

A. 1917-1927 B.1927-1937 C.1937-1949 D.1949-1959

2. During the May 4th Movement, Chinese children's literature was mainly created from ________, ________ and ___________.(Multiple choices)

A.the translation of foreign works B.original work C. adaption from oral folktales D. adaption from traditional works.

3. Yu Lai Mei You Si (Yu Lai is not Dead) is the work in the period of ______.

A. 1937-1949 B.1927-1937 C.1917-1927 D.1949-1959

Answers

1. C 2. ACD 3. A

202270081684 仇绪 Qiu Xu 英语口译(English interpretation)

Analysis for Four Folk Stories of Ancient China from the Perspective of Tragedy Literature

仇绪 Qiu Xu,202270081684

Abstract

 This paper gives a brief account of four folk stories of ancient China and makes some analysis for the reasons of its popularity. Some perspectives in terms of social ethical system, tragic literature will be involved to further discuss how those stories mirror the ideology of people in ancient China, even today.

Key Words

Tragic literature, folk stories, social system

Introduction

 The four folk legends have survived to this day because all four stories are tragic in connotation. The tragic stories reflect the aspirations of the people for happiness and their struggle against the dark side of society over the centuries.

Brief Account of Four Folk Stories

 The story of the Cowherd and the Weaving Girl tells of the Weaving Girl, the granddaughter of the Emperor of Heaven, who was bored with her life as she wove cloth in heaven every day and had no time to spare. Once the Weaving Girl came down to the mortal world and coincidentally met the Cowherd living in the west of the river, and married him to live an ordinary peasant life. But this was also known to the Heavenly Emperor, who sent someone to take the Weaving Girl back to the Heavenly Palace and only allowed them to meet once a year on the seventh day of the seventh month of the lunar calendar. The story of the love between the Cowherd and the Weaving Girl moved the magpies, and every year on the seventh day of the seventh month of the lunar calendar, countless magpies would use their bodies to build a magpie bridge for the Cowherd and the Weaving Girl to meet on the Milky Way.(王蓉 2021:4-5)
 The story of Meng Jiang Nu crying at the Great Wall tells of a girl who grew out of a gourd in a village long ago. When she grew up, she met Fan Xiliang, who was hiding in her garden to escape military service to build the Great Wall. The two were in love and Meng Jiang Nu and Fan Xiliang decided to get married, but only three days after their wedding, Fan Xiliang was taken away by soldiers and sent to build the Great Wall. When winter came, Meng wanted to give her husband clothes to help him through the winter. When she arrived at the Great Wall, only to learn that he had died of exhaustion and was buried in the wall, Meng cried on the wall for three days and nights. Her crying moved the heaven, and the wall collapsed, revealing the body of Fan. After burying Fan's body, Meng killed herself and died.(王士卿&崔现香 2016:85-90)
 The story of Butterfly lovers tells the story of Zhu Yingtai, who came to school dressed as a man. During her three years of study, Zhu met and fell in love with Liang Shanbo, but Liang did not realize that Zhu was a girl. Zhu Yingtai hinted at Liang several times and finally took the initiative to reveal the secret and made her love known. However, Zhu's parents decided to the marry their daughter to someone else, and Zhu had no right to decide her own marriage. Liang was saddened to learn of Zhu's marriage and died of illness not long afterwards. When Zhu learned this, she said that the wedding procession would cross from Nanshan Mountain on the wedding day and she wanted to pay her mourning to Liang. On that day, Zhu arrived at the grave of Liang Shanbo and suddenly the wind blew up and an opening was made in the grave. Zhu then jumped in, after which the tomb closed, and out flew two dancing butterflies.
 The story of the White Snake tells of Bai Suzhen, a white snake who lived for thousands of years and came to mortal world to repay Xu Xian for saving her life. After marrying Xu Xian, Bai Suzhen opened a pharmacy with him and prescribed medicines to the people. But this became known to Fa Hai of the Golden Mountain Temple. Fa Hai believed that humans and monsters could not get married, so he tricked Xu Xian into going to the Golden Mountain Temple and imprisoned him. In order to save her husband, Bai used her magic powers to summon a flood to inundate the Golden Mountain Temple, but it also brought great disaster to the people. She was also punished for this and was confined under the Leifeng Pagoda by the law. It was only when Bai Suzhen and Xu Xian's son grew up to be a top scholar that he came to the pagoda to rescue his mother.(王晓冉 2020:41-42)

Analysis to Four Stories from the Perspective of Tragedy Literature

 These four folk tales are essentially tragedies. In these stories there are irreconcilable conflicts and contradictions between the protagonists and reality, which eventually develop into tragic endings. These protagonists show a strong desire to survive, a vigorous vitality and a maximum capacity for self-preservation when they encounter suffering and destruction, that is to say, they display an extraordinary sense of resistance and a strong will to act. Tragedy theory considers tragedy to be the nature of human resistance to death, suffering and external pressure, the tragic subject has a strong desire for self-preservation and the preservation of independent personality, and often shows a strong and unquenchable desire to fight because of dissatisfaction with society and the status quo of life, and is able to act on his own will, even if fate plunges him into suffering or destruction, he dares to fight to the death, showing The tragic spirit of a man who would rather die than give in. Most of these characters are representatives of the ideals and aspirations of the people, and their struggle against the social status quo of the time reflects the people's pursuit of a better social system and ideals in life. However, these folk legends end in tragic endings to reveal the evils of life, the destruction and distortion of human nature by the relevant ethical systems in the social context of the time, thus arousing in the hearts of the people a sense of grief and anger and reverence, as well as an appeal for the eradication of inhumane phenomena, thus achieving the purpose of raising the minds of the people.(Portales, Gonzalo 2019:1) 

Conclusion

 Compared to comedy literature, tragedy literature is more likely to provoke people to think about society and human nature, and to bring about a stronger impact on people's consciousness, because it can reveal and criticize the dark side of society and human nature without mercy, and can destroy what people consider to be the most beautiful things in their values. This characteristic also makes tragedy literature more emotionally resonant, allowing literature based on these folk legends to remain very much alive to this day.(Cristina Savettieri 2017:14)

References

[1]王蓉.(2021).《中国民间故事》的美学价值及阅读欣赏教学. 小学教学参考(07),4-5. [2]王士卿 & 崔现香.(2016).四大民间故事的文学性探析. 青岛科技大学学报(社会科学版)(02),85-90. [3]王晓冉.(2020).古代文学作品中爱情悲剧的文化解析. 北方文学(17),41-42. [4]Portales, Gonzalo. Tragic literature and the philosophy of mind[J]. Estudios filológicos,2008(43). [5]Harper. East-West Theories of Tragedy: Shakespeare’s Hamlet and Ji Junxiang’s 纪君祥 Zhaoshi guer 赵氏孤儿 ( The Orphan of Zhao )[J]. Comparative Literature: East & West,2019,3(1). [6]Cristina Savettieri. The Trouble of Innocence: Tragedy, Theory and the Modern Novel[J]. Between,2017,7(14).

Terms and Expressions

牛郎-Cowherd 织女-Weaving Girl 梁山伯与祝英台-Butterfly Lovers 悲剧文学-Tragedy Literature

Questions

1.Why do tragedies provoke the tinking of society and nature? A.Because it can reveal and critize the dark side of society and human nature. B.Because it makes people angry. C.Because it appeals for the eradication of inhumane phenomena. D.Because it reflects the people's pursuit of a better social system and ideals in life. 2.Why did the White Snake come to mortal world to repay Xu Xian? A.Because Xu helped her to come through the difficulties. B.Because Xu was confined by Fa Hai. C.Because Xu onced paid her a good fortune. D.Because Xu saved her life. 3.What kind of spirits do tragic characters normally carry in tragedies? A.Resistance B.Resignation C.Servility D.Gratitude

Answers

Correct answers are: 1.A 2.D 3.A

202270081649 全永慧 Quan Yonghui 英语笔译(English translation)

The Theory of Yin and Yang in TCM

全永慧 Quan Yonghui, 202270081649

Abstract

The Yin-yang doctrine is an ancient Chinese philosophical concept, dealing with two opposite aspects of matters in nature which are interrelated with each other. Its principle is widely applied to Traditional Chinese Medicine (TCM). In TCM, it provides a general method of analyzing the functions of the human body, diagnosing and treating illnesses. Understanding this concept can enable us to better comprehend and spread traditional Chinese medicine culture.

Key Words

The Theory of Yin and Yang; Traditional Chinese Medicine; Balance of Yin and Yang; Qi; Chinese medicinal herbs

Introduction

China is one of the earliest countries with medical culture. Compared with western medicine, the treatment of traditional Chinese medicine is very different. Traditional Chinese medicine, with a history of 5000 years, has formed broad and profound medical theories, diagnostic methods, prescription and treatment methods. The philosophical origins of traditional Chinese medicine are originated from the concepts of Taoism. Most of the ideas of Taoism are based on observations of the natural world and the order of nature, thus it is not surprising that Chinese medicine systems make extensive use of literal metaphors. Without an understanding of the core theories of traditional Chinese medicine, we will find it very difficult to understand ancient Chinese medical books, let alone promote the international communication of TCM.

The Basic Concepts of Yin-yang Theory

What is yin and yang? The direct meanings of yin and yang in Chinese are bright and dark sides of an object. The theory of yin and yang, derived from long observation of nature, represents a wide range of opposite properties in the universe: heaven and earth, cold and hot, winter and summer, still and moving, up and down, etc. These pairs of opposites are also mutual complements. Chapter 5 of Huang Di Nei Jing Su Wen states: “Yin and yang are the law of heaven and earth.”(Huang Di Nei Jing Su Wen 2011, 254) In traditional Chinese medicine, yin and yang are natural complements, since they depend upon and counterbalance each other. Besides, they are convertible in the sense that either may change into its complement. The following graphic is the basic yin-yang symbol, which represents the opposing but complementary forces found in all things in the universe. Yin is the black side with the white dot in it, and yang, the white side with the black dot in it. In TCM, theory of yin and yang is applied to the human body as well. Good health is directly related to the balance between yin and yang qualities. Treatment aims to expel pathogens and restore balance of yin and yang.

Click [ https://zh.m.wikipedia.org/zh/%E5%A4%AA%E6%A5%B5%E5%9C%96]for original source.

Application of Yin-yang Doctrines in TCM

In traditional Chinese medicine, the concepts of yin and yang are generally used to categorize medical phenomena, analyze physiologic activity, treatment and drug use. Yin refers largely to the material aspects of the organism and yang to functions. For example, the black is yang and the abdomen is yin; qi is young and blood is yin; agitation is yang and moderation is yin. The yin-yang doctrines provide a fundamental method of analyzing the functions of the human body. There is a circulation of qi and blood in the human body. In order to explain the interaction of qi and blood, four categories of movements are created: ascending, descending, existing and entering. Ascending and existing belong to yang, and descending and entering belong to yin. The four movements indicate that yin is in the inner body and protects yang; yang is in the outer body and moves yin. Su Wen states: “Clear yang exits from the upper portals, while turbid yin exits from the lower portals.”（Huang Di Nei Jing Su Wen 2011, 336) This explains the physiologic process of human body. On the one hand, yang, the clear light qi of the body, ascends up and out of the portals, passing outward to the surface of the skin and strengthening the limbs. On the other hand, yin, the heavy turbid qi of the body, flows in the interior, its waste products being discharged through the anus and the urethra.

Diagnosis and Treatment

What is most fascinating is that traditional Chinese doctors could cure patients without any medical instruments but only a physical examination. Su Wen states: “Proper diagnosis involves inspecting the complexion and feeling the pulse and first differentiating yin and yang.”(Huang Di Nei Jing Su Wen 2011, 436) Disease occurs because of a disturbance in yin-yang or flow of qi or blood. There are four phrases of diseases: when yin prevails, there is cold; when yang prevails, there is heat. When yang is deficient, there is cold; when yin is deficient, there is heat. The primary cause of any disease is imbalance -- surfeits and deficits -- of yin and yang. Accordingly, treatment must involve restoring the balance by reducing superabundance and supplying insufficiency. Therefore, in diagnosis and treatment, it is necessary to identify yin-yang surfeits and deficits among the complex set of symptoms and determine the nature of the treatment. The application of Chinese medicinal herbs also plays an important role in disease-curing. According to yin and yang, the nature and effect of Chinese medicinal herbs can also be categorized. For example, cold, cool and moist agents are yin, whereas warm, hot and fierce agents are yang. Bitter herbs cool in nature and can be used to treat heat-ridden diseases. Diseases stemming from a yin deficit manifest themselves as deficiency-heat， and are treated with yin supplementing agents to nourish blood and fluids.

Conclusion

Traditional Chinese medicine has always been an important branch of medicine, even in modern times. As a unique medical specialty, it has a very inestimable prospect. After reading a large number of Chinese medicine papers, I found that TCM is broad and profound, especially the theory of Yin-Yang, which is the cornerstone of traditional Chinese culture. Therefore, before translating TCM, it is necessary to have a certain understanding of the basic theoretical knowledge, so as to better understand the language characteristics of TCM and better serve Chinese translation. All in all, the deeper we understand this concept, the wider we spread TCM.

References

[1]Unschuld P U. Huang Di Nei Jing Su Wen: An Annotated Translation of Huang Di’s Inner Classic – Basic Questions[M]. University of California Press, 2011. [2]Yuanlin P, Dehai Y. Mechanism underlying treatment of diabetic kidney disease using Traditional Chinese Medicine based on theory of Yin and Yang balance[J]. Journal of Traditional Chinese Medicine, 2018-10-10, 38(5):797-802. [3]Park J Y. A Conceptual Framework for a Systematic Mapping of Layout Design Principles by using Yin and Yang Theory[J]. Design Principles and Practices: An International Journal—Annual Review, 2009-06-15, 3(1):369-382. [4]訾晓红. 中医药海外传播与译介研究:现状与前瞻(2009—2018[J]. 上海翻译, 2021(03). [5]杨寒松.《黄帝内经》阴阳思想的哲学源流及其理论的内涵与特点[D]. 北京中医药大学, 2014-05-01. [6]王正山. 中医阴阳的本质及相关问题研究[D]. 北京中医药大学, 2014. [7]吴全兰. 阴阳学说的哲学意蕴[J]. 西南民族大学学报(人文社会科学版), 2012-01-10, 33(01):55-59. [8]王 希, 王庭胜. 阴阳五行学说——祖国医学的瑰宝[J]. 中国中医药远程教育, 2009.10, 7(10):83-85. [9]柴瑞震. 阴阳学说是《黄帝内经》的基础理论核心[J]. 中医药学刊, 2005-08-10(8):1384-1387.

Terms and Expressions

Huang Di Nei Jing Su Wen 《黄帝内经素问》 Physiology 生理学 Physiologic functions 生理功能 Pathogen 病原体 Organism 有机体 Agitation 躁动 Moderation 温和 Ascending, descending, existing and entering 升降出入 Clear yang 清阳 upper portals 上窍 Turbid yin 浊阴 anus and urethra 肛门和尿道 Surfeits or deficits 盛或衰 Deficiency-heat 虚热 Nourish blood and fluids 补血补津 Yin and yang are the way of heaven and earth. 阴阳者，天地之道也。 Clear yang exits from the upper portals, while turbid yin exits from the lower portals. 清阳出上窍，浊阳出下窍。 Proper diagnosis involves inspecting the complexion and feeling the pulse and first differentiating yin and yang. 善诊者，察色按脉，先别阴阳。

Questions

1. What is the Philosophical Origin of TCM? A.The concepts of Taoism. B.The concepts of Mohism. C.The concepts of Confucianism.

2.How did yin-yang theory come into being? A.The theory of yin and yang came from long observation of nature. B.The theory of yin and yang came from clinical manifestations. C.The theory of yin and yang came from legends and traditional folklore.

3.What can the yin-yang theory be used to do in TCM? A.Yin-yang theory can be applied to categorize medical phenomena, and analyze physiologic activity. B.Yin-yang theory can be applied to categorize treatment and drug use. C.Yin-yang theory can be applied to categorize medical phenomena, analyze physiologic activity, treatment and drug use.

4.According to yin-yang doctrines, what is the primary cause of any disease? A.Climate factors and living habits. B.Imbalance of yin and yang. C.Family’s genes.

Answers

Correct answers are: 1.A 2.A 3.C 4.B

202270081650 任嫚嫚 Ren Manman 英语笔译(English translation)

The Women's Clothing in Tang Dynasty

任嫚嫚 Ren Manman,202270081650

Abstract

The Tang Dynasty was the peak period of ancient clothing in China. During this period, women’s clothing was characterized by openness and magnificence, and the appreciation of human beauty was pursued. At the same time, the loose-fitting political atmosphere created by the rulers of the Tang Dynasty and the inclusiveness towards other ethnic groups and foreign cultures both made the clothing during the period present a variety of colorful features, which lays a solid foundation for the continuous development of Chinese clothing.

Key Words

Women’s Clothing; Tang Dynasty; Openness. Alien-style Clothing

题目

唐朝女性服装

摘要

唐朝是中国古代服装的巅峰时期。在这一时期，女子服装的特点较为开放，华贵，并且追求人体美。与此同时，唐朝统治者建立的宽松的社会氛围，对其他民族和外国文化的包容也使得这一时期的服装呈现出多样化的特点，为中国服装的不断发展奠定了基础。

关键词

女子服装；唐朝；开放；胡服

Introduction

In different stages of the Tang Dynasty, the women’s clothing showed different characteristics. The Tang Dynasty culture actively absorbed the essence of foreign cultures and constantly supplemented itself, thus making women's clothing more contemporary and artistically expressive, which reflected the development of feudal economy and culture in the Tang Dynasty from one aspect, and also revealed a major characteristic of Tang Dynasty clothing of incorporation.

Natural and Fresh Clothing Aesthetics in the Early Tang Dynasty

The prevalence of natural and fresh clothing in the early Tang Dynasty was closely related to the “Laozhuang thought” believed by the rulers of the Tang Dynasty. The rulers of the Tang Dynasty took “Laozhuang thought” as the purpose, so they advocated the “original” Taoist beauty and pursued the nature aesthetics. Moreover, the concept of Taoism and the aesthetic concept influenced by it determined the aesthetic culture of Tang Dynasty clothing, and the design and color selection of clothing aspired to be fresh and natural. Therefore, when selecting shapes and colors, people mostly preferred to use the shapes and colors available in nature to design the relevant clothes or use them as the main source of inspiration for designing clothes. For example, in the early Tang Dynasty, women were very fond of long dresses with lotus leaves and green, which are the most common materials and colors in nature. Due to the direct influence of the social environment, court ladies in the Tang Dynasty also liked unadorned dressing very much, and they also attached importance to presenting a natural, light and fresh face in their makeup. In terms of clothing pattern design and material selection, the early Tang Dynasty also showed a simple and elegant characteristic, and was good at using flowers as the main material in clothing composition, but the flowers used in the clothing were not colourful and gorgeous images, but light colors as the dominant ones, adopting simple patterns to outline a fresh and natural image. (Cao Tingting 2020 , 161-165）

Gorgeous and Scantily Clad Clothing Aesthetics in the Flourishng Tang Dynasty

During the flourishing Tang Dynasty, the aesthetic culture of clothing was mainly based on the beauty of “chubby”, along with the socio-economic development and progress of the Tang Dynasty, The Tang dynasty showed a high degree of self-confidence from the overall aspect, which made the Tang ruling class more confident. As a result, the ruling class of the Tang Dynasty became more open and inclusive, as can be seen by its policy to handle domestic and foreign relations, which had a great influence on the ideology of the people in the Tang Dynasty. In this development context, the ideology of the people of the Tang Dynasty was gradually liberated, and many traditional concepts, cultures ,and ideas were liberated and changed in an open and free environment. The aesthetic thinking of the people in the Tang Dynasty also showed the characteristics of inclusiveness and openness. This transformation can be highlighted by the degree of exposure of the entire body dress of women in the Tang Dynasty. (Du Jian 2021, 34-44） Confucian thoughts have a profound influence on Chinese people. Under the restriction of Confucian thoughts, the feudal society had very strict requirements on the women ,including women’s clothing, which not only could not expose too much, but also had to use loose and heavy clothes to cover the beauty of the female body. Worse still, Women are required to completely cover their faces with hats or veils when walking on the street. However, with the liberation of people’s minds in the Tang Dynasty, women used clothes as light as thin wings to show their unique body beauty.(Cai Zhenzhen 2020, 90-92)

Exaggerated and Strange Clothing Aesthetics in the Mid-and late-Tang Dynasty

In the middle and late Tang dynasties, the An-Shi Rebellion and other related historical events dealt a heavy blow to the Tang dynasty, and the ambition, self-confidence and openness of the early Tang and the flourishing Tang periods gradually changed, and people in the Tang dynasty no longer had the self-confidence and pride. In this context, the clothing aesthetics in the middle and late Tang dynasties was not as gorgeous as that in the flourishing Tang dynasty. There was a great change in the clothing aesthetic style and aesthetic perspective. During this period, different artists formed different aesthetic pursuits, and people pursued novelty, characteristics and splendor in clothing. The hemline of clothing was longer and wider during this period, and women’s clothing exposed their bodies to an exaggerated extent. In addition, due to the influence of various factors and changes, the mid- and late-Tang dynasty also produced the strange clothing aesthetic cultural concept of “treating ugliness as beauty”. In essence, this clothing aesthetic is a form of expression of people’s social unrest and disturbance at that time.

Alien-style Clothing

Women’s clothing in Tang Dynasty showed different characteristics in different periods. In addition, alien-style clothing is also a major feature of women's clothing in the Tang Dynasty. The alien-style clothing refers to Hu clothing. It is characterized by tight sleeves, close-fitting shorts, and leather boots. which is quite different from Han people’s clothing. The reason for the popularity of Hu clothing in the Tang Dynasty is, on the one hand, the direct result of the cultural integration of the Hu and Han peoples since the Northern and Southern Dynasties, and on the other hand, it is also related to the Hu blood of the Li Tang royal family. The Chinese ruler’s interest in Hu dance was a direct cause of the popularity of Hu clothing. “Under the influence of the powerful radiation of the dominant culture of the imperial court, the noble women developed from the love of Hu dance to the imitation of the exotic Hu clothing, which made Hu clothing popular in the Tang Dynasty. Therefore, although there were no foreign invasions in Chang’an, where people were forced to change their clothing with a butcher’s knife, the new concept of clothing penetrated the minds of the people very quickly, and people generally liked to wear Hu clothing. (2002) Especially for women, it helped to highlight the curves of the female body parts, thus making it incredibly attractive.(Dai Sheng 2000, 93）

Conclusion

China is known as the “Kingdom of clothing”. From ancient times to today, the industrious and intelligent Chinese people have created countless clothes with Chinese national characteristics, adding new energy to our splendid culture. The Tang Dynasty clothing is an important part of Chinese clothing culture, especially the women’s clothing. It not only inherited and absorbed the clothing features of the previous dynasties, but also had its own unique style, which was closely related to the social atmosphere at that time. The study of women’s clothing in the Tang Dynasty can not only help us better understand the culture of the Tang Dynasty, but also play an important role in understanding the history of the Tang Dynasty.

References

[1]. Cao Tingting曹婷婷.(2020)传统秦汉服饰的审美文化 [Aesthetics Culture of Traditional Clothing in Qin and Han Dynasties][J].艺术教育[Art Education]（12）：161-165. [2]. Du Jian杜渐.(2021)“绕三灵”仪式中白族女性服饰的差异与审美研究[A Study on the Differences and Aesthetics of Women’s Clothing of Bai People in “Rao San Ling” Ceremony ][J].重庆文理学院学报[Journal of Chongqing University of Arts and Sciences]40（1）：34-44. [3]. Cai Zhenzhen蔡珍珍.(2020)关于汉服的审美意蕴与创新设计探讨[On the Aesthetic Meaning and Innovertive Design of Han Clothing][J]纺织报告[Textile Report], 39（12)：90-92. [4]. 陕西历史博物馆编[Edited by Shaanxi History Museum]：新城、房陵、永泰公主墓壁画[Fresco of Princess Tomb in Xincheng, Fangling, Yongtai],文物出版社[Cultural Relics Publishing House], 2002. [5]. Dai Sheng 戴圣.(2000)《礼记》[The Book of Rites]. Liaoning Education Publishing House 辽宁教育出版社.

Terms and Expressions

Laozhuang Thought 老庄思想 scantily clad clothing 衣着暴露 Tang ruling class 唐朝统治阶级 the An-Shi Rebellion 安史之乱 treating ugliness as beauty 以丑为美 alien-style clothing 胡服

Questions

1. What are the aesthetics characteristics of clothing in the mid-and late-Tang Dynasty? A. natural and fresh B. gorgeous and scantily clad C. exaggerated and strange D. all of the above 2. Which of the following doesn’t belong to the features of Hu clothing? A. tight sleeves B. fat trousers C. close-fitting shorts D. leather boots 3. Why does the women’s clothing in Tang Dynasty present a variety of features? (Multiple-Answers Questions) A. because of loose-fitting political atmosphere B. because of the inclusiveness towards other ethnic groups and foreign cultures C. because of the social movements D. because of feminist consciousness

Answers

1. C 2. B 3. AB

202270081695 疏珊 Shu Shan 英语口译(English interpretation)

Chinese Mythology in Tao Te Ching

疏珊Shu Shan, 202270081695

Abstract

 Since ancient times, human have been searching for the mystery of the universe, which leads to different schools of thoughts and religions. This passage is divided into three parts to describe the relationship between Chinese myths and Tao Te Ching. The first part mainly introduces Chinese mythology and Tao Te Ching. The second part gives more details of the connection between them with examples. The thrid part concludes the whole passage.

Key Words

Chinese mythology, myths, Tao Te Ching

Introduction

 Chinese mythology is a collection of cultural history, folktales, and religious tradition that has been passed down for centuries in oral or written form. Myths are an integral part of religion, especially in the Taoism. Many myths have been integrated into Taoism in the course of history to illustrate religious views. Everything has spirits and deserves respect, based on the belief of Chinese mythology. Taoists preserve this idea to persuade the disciples to believe in the divinities. The origin of Taoism is Laozi, who says “Man imitates earth, earth imitates heaven, heaven follows the divine law, and the divine law follows nature.” He emphasizes that people should respect the nature and obey the law of nature, which is manifested in the mythology, for example, “Nüwa creating human”, “Kuafu Chasing the Sun” and “Jingwei Tries to Fill the Sea”.

The Great Goddess

 Laozi, the founder of philosophical Taoism and a deity in religious Taoism, connects the Great Goddess with the nature in Tao Te Ching. In this book, when discussing his insights in Tao, he often compared it to female. In the chapter 28, “Learn to be hard as man and remain soft as women like a stream in the world.” (Xu Yuanchong, 2003) The Tao prefers femininity as it is soft and life-giving. The Great Goddess created human, so it is the origin of everything in the mythology. “The vale spirit never dies. It is the mysterious womb. The door to the mysterious womb is the origin of heaven and earth.” (Xu Yuanchong, 2003) The mysterious female is the source of all life, which shows the void and vast vale. The vale spirit often refers to empty and void, so it produces everything like the mysterious womb. In Laozi’s view, the power of women is huge. In the first chapter, “The nameless is the origin of Heaven and Earth; the named is the Mother of All Things.” (Lin Yutang, 1948) The metaphor of the Great Goddess can be found in many chapters. It is particularly noteworthy that among the various feminine metaphors, Laozi likes to use the mother-son relationship as a metaphor for the relationship between the Tao and all things, unlike many religions that use the image of the Father to compare God. In Tao Te Ching, the idea of humility, forbearance, peace, frugality, love and other moral values can be seen in women. All these descriptions can show a deep intention of Laozi. 

The Myth of P'an-ku

 As we all know, P’an-ku split apart the Chaos (hun-tun) where the high and clear part became Heaven and the dark and turbid one formed Earth. After his death, the body was transformed into nature. Chaos is a symbolism of perfection and potentiality and unity. The myth reflect the theory of separation and transformation, which can elucidate the meaning of Tao in Tao Te Ching. Take Chaos for example, Laozi compares the source of creation to Chaos (hun-tun). In the chapter 14, there are several sentences: 

Looked at, but cannot be seen- That is called the Invisible (yi). Listened to, but cannot be heard- That is called the Inaudible (hsi). Grasped at, but cannot be touched- That is called the Intangible (wei). These three elude our inquires And hence blend and become One... Unceasing, continuous, It cannot be defined, And reverts again to the realm of nothingness. That is why it is called the Form of the Formless, The image of Nothingness. That is why it is called the Elusive. (Lin Yutang, 1948)

 “Blend into one” fully illustrates the cosmogonic condition before creation. The Elusive, the realm of nothingness and the Formless refer to something like Chaos where everything is undifferentiated. Therefore, Tao is called the “Nothing” or the “Elusive”. It shows a continuity between the creator and creatures. Many things are transformed from Tao, the source of creation.The theory of transformation can be found in the passages in the chapter 36:

He who is to be made to dwindle (in power) Must first be caused to expand. He who is to be weakened Must first be made strong. He who is to be laid low Must first be exalted to power. He who is to be taken away from Must first be given.(Lin Yutang, 1948)

 Tao shows the reversion of two extreme things, for example, dwindle and expand, be weakened and made strong, be laid low and exalted to power, be taken away from and be given. The two different qualities can revert to the opposite quality, like the alterations of yin and yang. Chaos is the source of creation, which contains the dialectical relationship between two different things.Tao also contains the dialectic relation between Nonbeing and Being where Nonbeing can transform into being, like the transformation of Chaos into the world that P’an-ku created.

Jingwei Tries to Fill the Sea

 Mythology is often about the transformation of gods and spirits, which is actually is the transformation of the soul. The myths are often full of descriptions of metamorphosis, such as Jingwei, the drowning of the daughter of the Yandi Emperor, who metamorphosed into a bird. The basis of mythical metamorphosis is the idea of the immortality of the soul. The ancestors believed in animism and immortality of the soul. This is exemplified by the myth of Jingwei: “Three thousand ninety li farther southeast, then northeast, stands Departing-Doves Mountain. On its heights are many mulberry trees. There is a bird dwelling here whose form resembles a crow with a patterned head, white beak, and red feet. It is called Jingwei and makes a sound like its name. She is the younger daughter of the Flame Thearch named Nüwa. Nüwa was swimming kin the Eastern Sea when she was unable to return to shore and drowned. She then transformed into the bird Spirit-Guardian and regularly carries twigs and stones from the Western Mountains to fill up the Eastern Sea. The Zhang River emanates from here and flows eastward into the Yellow River.” (Strassberg, 2002, 132) This myth conveys the immortality of the soul and transformation of life, which is one of the ideas expressed in Tao Te Ching. In chapter 4, “The Tao is (like) the emptiness of a vessel (chong); and in our employment of it we must be on our guard against all fullness.” (Legge, 1891) Fullness means the quality or state of being filled completely or to utmost capacity. This state should be avoided because there is room to make improvement when something are imperfect or flawed. So Tao is like the emptiness of a vessel which achieves a balance in the continuous movement. Jingwei regularly carries twigs and stones to fill the Sea. During the process, the bird transformed from human achieves a state of eternity and balance.

Conclusion

 From different Chinese myths, we can learn more about the views of Laozi on human and nature. It can be be said that it is myths and legends that have nurtured Laozi’s thought, and it is his thought that has created Taoism and influenced Chinese culture and the nation. In addition, the family, society, and politics have all carried forward the core values of Taoism. There is a close relationship between Chinese myths and Tao, which reflects how our ancestors perceive the world.

References

[1]Strassberg, Richard E. (2002). A Chinese Bestiary: Strange Creatures from the Guideways Through Mountains and Seas. Berkeley: University of California press. [2]Legge, J. (1981). The Sacred Books of the East——The Chinese Classics: The Texts of Taoism[M]. London: Oxford University Press. [3]David C. Yu. (1981). The Creation Myth and its Symbolism in Classical Taoism[J]. Philosophy East and West. [4]Le Hengjun乐蘅军. (1977). 中国原始变形神话初探[A]. 台北:台湾东大图书有限公司. [5]Wang Zhongling王钟陵. (2000). 二十世纪中国文学史论文精粹·神话卷[C]. 石家庄:河北教育出版社, 97-98. [6]Yuan Ke袁珂. (1980). 校注山海经校注[M]. 上 海:上海古籍出版社. [7]Lin Yutang 林语堂. (1948). The Wisdom of Laotse[M]. New York: Random House. [8]Xu Yuanchong许渊冲.(2003). 《英汉对照老子道德经》, 高等教育出版社.

Terms and Expressions

Nüwa creating human女娲造人 Jingwei Tries to Fill the Sea精卫填海 Kuafu Chasing the Sun夸父逐日 The Great Goddess大母神 Chaos (hun-tun)混沌 Cosmogonic天体演化 Departing-Doves Mountain发鸠山 The Eastern Sea东海 Metamorphosis变形

Questions

1 Why does Tao prefer femininity? A The Tao prefers femininity as it is soft and life-giving B Tao is formed by female C Women play a dominant role in ancient China D Male is inferior to female 2 What is the symbolism of Chaos in the myth of P’an-ku? A perfection B potentiality C unity D Above all 3 What is the relationship between Nonbeing and being in Tao Te Ching? A Nonbeing is the same as being B Nonbeing can transform into being C They have no relationship D Being produces nonbeing 4 Which myth shows the idea of metamorphosis? A The Great Goddess B The Myth of P'an-ku C Jingwei Tries to Fill the Sea D Kuafu chasing the Sun

Answers

Correct answers are: 1. A . 2. D . 3. B . 4. C

China's Street Vendor Economy

王芳玲Wang Fangling,202270081696

Abstract

For a long time, the street vendor economy is an important complementary part of China's commodity market, driving social employment. However, due to a series of negative impacts such as the dirty and messy nature of the street vendor economy, its development has been under attack and subject to much debate. However, against the backdrop of the economic downturn due to the 2020 pandemic, the government has loosened the ban on street vendors, which led to a revival of the street vendor economy and a rapid boom in the economy.

Key Words

street vendor economy, employment, grassroot governance

Inconsistent Street Vending Policies

Street vendor economy, is a form of economy formed by obtaining a source of income through stalls. China's street vending policies had undergone several changes in the past few decades. Between 1949 and 1977, the Chinese government utilized street vending for economic growth at first but gradually took a stricter approach in the control of street vending alongside the process of socialist transformation. Later, the government's attitude towards street vending became more tolerant after China's economy started opening up in 1978. Street vending served to meet the needs of daily life and to expand employment.In 2003, the central government rolled out the plan to select National Civilized Cities. Street vending was defined as a sign of dirtiness, disorder and backwardness.Since 2020, to alleviate unemployment caused by Covid-19, policies have been promulgated to support street vending again. Street vending now is considered an important way to increase employment.(Li,2022,19)

The Development Status of the Current Street Vendor Economy

Current street vendor business premises can be divided into fixed vendor and mobile vendor. Fixed vendors generally rent a fixed business stall, mostly in the core of the busy urban areas. The business model is relatively stable, easy to manage. While mobile vendors do not have fixed business premises, and generally use "cargo tricycles + removable umbrella canopy" to operate in areas with high pedestrian flow, such as parks, subway entrances, stations, tourist attractions, etc. The simple business premises are more flexible and convenient, and can change their stalls at any time to chase the flow of people and business opportunities. There are three main sources of street vendor operators in China. One is the intergenerational inheritors. In China's urbanization process, some of the low-income people who make their living by farming and stalls have become new urban citizens, and their children generally also inherit their fathers' livelihood occupations and skills, becoming one of the main sources of street vendor operators. The second is the middle-aged unemployed. Middle-aged employed people who originally had stable jobs and income are unemployed due to socio-economic recession, business difficulties and severe employment situation, but their age disadvantage and lack of new skills make them take the path of street vendor operators as a last resort in order to earn a living. Third, those who earn little from formal jobs. In areas where wages are low, the income from formal jobs is not enough to meet all living expenses, so they need to earn money from side jobs to supplement their families. At present, the hottest commodity categories of our street vendors are daily necessities, toys, souvenirs, screen protector, snacks, breakfast, fruit and other physical products.(Pan,2021,20)

Benefits Brought by Street Vendor Economy

The street stall economy has a number of important social, economic and cultural benefits. Firstly, the street vendor economy can increase the number of jobs at the grassroots level and ease the pressure of urban employment. Secondly, the flexibility and variety of street vendor services facilitate the lives of citizens, and those residents who do not have large supermarkets near their neighborhoods can purchase daily necessities on their way from work, which saves time and effort. Thirdly, the street vendor economy is conducive to driving the urban economy and stabilizing social development. Low-income or unemployed people will lead to social unrest and insecurity, so raising the income of low-income people and reducing the unemployment rate are related to our social development and livelihood projects. Especially in recent years, the pandemic has been recurring. The national economy as a whole is in the doldrums, many small and medium-sized enterprises have increased their business risks or even closed down, the number of unemployed people has increased, and many people at the bottom are unemployed and at home, which increases social instability. Therefore, the support and encouragement of the street vendor economy has played an important role in promoting the recovery of the urban economy and stabilizing social development. Last but not least, the street vendor economy has developed over a long period of time and has created a deep and unique street culture in the city, giving birth to a large number of special traditional crafts for making goods. Some families have passed down their skills from generation to generation, such as sugar man, hot painting, bamboo weaving and other traditional skills, which are the embodiment of street culture elements and have built the foundation of popular culture at the bottom of society.

Problems Facing Street Vendor Economy

The significance and value of the street stall economy is self-evident, but if not properly managed, it can easily lead to environmental, food safety and social security problems. For example, the streets are prone to dirty streets due to littering by vendors, causing serious health problems, and traffic jams due to the occupation of roads, affecting the overall order of the city; the uneven level of products operated by street vendors, coupled with the lack of supervision by the market management, makes it easy for sub-standard products, counterfeit products, and missing catties to appear.(Liu,2021,2)

Conclusion

Despite of problems facing street vendor economy, street vendors and cities are not incompatible. In this new era, it is important to scientifically understand the dual nature of the street vendor economy and to analyze its negative impacts while enjoying the economic benefits it brings. City managers should respond to the requirements of urban development and civilization, take the initiative to improve grassroots governance, and promote the healthy and orderly operation of stalls, so as to promote a more harmonious development of the urban street vendor economy.

Terms and Expressions

1.street vendor economy 地摊经济 2.National Civilized Cities 全国文明城市 3.fixed vendor 固定摊贩 4.mobile vendor 流动摊贩 5.cargo tricycles可载货三轮车 6.removable umbrella canopy可拆卸伞篷 7.intergenerational inheritors 代际传承者 8.the middle-aged unemployed 中年失业者 9.sub-standard goods 次品 10.counterfeit products 假冒伪劣商品 11.missing catties 缺斤少两

Questions

1.The government has loosened the ban on street vendors, which led to a revival of the street vendor economy against the backdrop of the economic downturn due to the 2020 pandemic. A) True; B) False; 2.How many kinds are current street vendor business premises? A)2; B)3; C)4; D)5; 3.Who are main sources of street vendor operators in China? A) intergenerational inheritors; B) the middle-aged unemployed; C) those who earn little from formal jobs; D) all of above 4.How many are benefits brought by street vendor economy? A)2; B)3; C)4; D)5;

Answers

1.A 2.A 3.D 4.C

References

[1].李菊娣.地摊经济发展现状及对策研究[J].哈尔滨学院学报,2022,43(07):55-57. [2].潘悦,王誉霖,田韬禹.地摊经济3.0发展现状、问题及对策分析[J].中国商论,2021(21):16-19.DOI:10.19699/j.cnki.issn2096-0298.2021.21.016. [3].刘一霏.地摊经济的发展现状及对策建议[J].中国市场,2021(19):46-47.DOI:10.13939/j.cnki.zgsc.2021.19.046. [4]Song Shangcong. Street stall economy in China in the post-COVID-19 era: Dilemmas and regulatory suggestions[J]. Research in Globalization,2020,2(prepublish). [5]Yiqiu Wang,Yide Sun,Yalin Wu,Jianing Wang. A Study on the Influencing Factors of Consumers’ Purchasing Power of Street Stall Economy[J]. Journal of Global Economy, Business and Finance,2021,3(5).

202270081652 王纪龙 Wang Jilong 英语笔译(English translation)

The Culture of Chinese Filial Piety

王纪龙Wang Jilong， 202270081652

Abstract

Filial piety is the beginning of Confucian culture and the core of traditional ethics, which marks the particularity of Chinese culture. Filial piety culture was formed in a long historical process. It roughly went through several stages, from the behavior to the ethics, from ideology to method of governance. Finally, it became mature and the most common concept in Chinese society.

Key Words

Filial piety, Stage, virtue

题目

中国孝文化

摘要

孝道是儒家文化的开端，也是传统伦理的核心，其标志着中国文化的特殊性。孝文化是在一个漫长的历史过程中形成的。它大致经历了从行为到伦理，从意识形态到治理方法等几个发展阶段，最终取得成熟，成为中国社会最普遍的概念。

关键词

孝，阶段，美德

introduction

The core question that filial piety culture should answer is how the younger generation handles the relationship with the elder. This is one of the basic problems for human society, and it has already appeared in the late period of the clan society. According to ethnological data, many clans once regarded the elderly as a burden and abandoned them in the mountains when they were old and weak. However, the Chinese did not perform at the similar way. We regard kindness to parents and caring for the elderly as our children's bounden duty, and call it "filial piety".

The development of the Filial Piety

1.The Dynasties of Yu, Xia, Yin and Shang: The Stage of Filial Piety as Individual Behavior Chinese filial piety culture has a long history. The word "filial piety" has appeared in the inscriptions on bones and tortoises of Yin Ruins more than 3000 years ago. The records of filial piety can be traced back to Shun in the late Neolithic Age. The Chu Bamboo Slips, called “The Way of Tang Yu” and unearthed from the Chu Tomb in Guodian, Jingmen, Hubei Province in recent years, said that Shun "loved his relatives and respected the sages", which proved that Shun was regarded as a model of filial piety and was widely known in the society at the Warring States Period. Confucianism summarized the reason why Shun became an outstanding monarch after Yao, and regarded "filial piety" as his main qualification for the successful governance of the society, which is a very special phenomenon in world history. In general, in the Yu, Xia, and Yin and Shang dynasties, filial piety had not yet risen to the theoretical level, let alone become a universal social ethos. Although it was still in a spontaneous state, it has begun to receive social attention and praise, becoming the beginning of China's filial piety culture.

2.Western Zhou Dynasty: The Stage of Filial Piety as Virtue In the Western Zhou Dynasty, social ethos changed. Filial piety was no longer a dispensable personal act, but a virtue that everyone must possess. The whole society admires for filial piety, which can be strongly felt from the documents handed down from generation to generation. The “Guofeng” in the Book of Songs is the folk song of various places, "Xiaoya" is the music of the nobility, "Song" is the music of the temple, and the song of filial piety is common in these three sections. In a poem of Kaifeng, the son laments the hardships of his mother in running a family. Verses like “母氏圣善”、“母氏劳苦” are widely read. Words such as “用孝宗庙”, “用享于宗室” can be found everywhere on bronze ritual vessels used as Sacrificial supplies. There are two main reasons why filial piety was a virtue in the Western Zhou Dynasty. First of all, it is a lesson learned from the rapid collapse of the Shang Dynasty. The fall of the Shang Dynasty made the Duke of Zhou realize the extreme importance of morality to the regime. The Shang Dynasty died because of its immorality; the Western Zhou Dynasty won by virtue. The second is the moral tradition of the Zhou people. It is no historical accident that the people of Zhou Dynasty widely advocated filial piety as a virtue. According to Records of the Grand Historian, Sima Qian wrote that most of the Zhou people were men of great virtue. From their own development process, Zhou people realized that the key to successful governance was the moral image, so it became an inevitable choice for Zhou people to inherit the moral tradition of respecting and supporting the elderly.

3.Eastern Zhou Dynasty: The Stage of Filial Piety as Tao In the tumultuous Spring and Autumn Period, the former rules of moralities and etiquette disintegrated. In more than two hundred years, over thirty-six kings were killed, fifty-two countries were conquered, and there were countless feudal princes who were not capable to protect their state in continual battles. For the sake of power and profit, the son dared to kill his father, the younger brother were willing to kill his brother, and the harmonious human relationship was destroyed completely. However, it is in this era of chaos that people had a more profound understanding of filial piety. On the basis of repeated discussion and disputes, filial piety has been promoted to the theoretical level, becoming “Tao”. During this period, Confucius was the key figure to make filial piety “Tao”, and the landmark achievement of the formation of filial piety was the emergence of the Book of Filial Piety.

4.Han, Wei and the Following Dynasties: The Stage of Filial Piety as Means of Domination The "Filial Piety as Means of Domination" is to transform filial piety into the basic concept of rule and embody it in specific policies. This stage began in the early Han Dynasty, strengthened in the Wei and Jin Dynasties, matured in the Tang and Song Dynasties. In the Han Dynasty, the Book of Filial Piety became the most basic reading material of the whole society. The Wei, Jin and Southern and Northern Dynasties were the times when the Book of Filial Piety was advocated in the whole society. The number of emperors who personally explained or annotated the Book of Filial Piety exceeded that in any historical period. The Wei and Jin Dynasties also set a precedent of "making law by courtesy". The Law of Wei and the Law of Jin were the first to include the provisions of various rites related to filial piety into the code, making them have the same effect as the law. The Tang Dynasty was a mature era of filial piety. It can be seen from the Dunhuang documents that the propaganda of filial piety has reached a high level. The deeds of filial piety found in Dunhuang papers include “舜子至孝”,“郭巨埋子救母”,“王陵救母”and so on. The dynasties after the Tang Dynasty inherited the concept of rule by filial piety since Han and Tang Dynasties and promoted it in a larger and deeper field.

References

[1]Fan Yan 樊延.(2016).中国孝文化的演化历程概要. 法制与社会(14),11-12+18. doi:10.19387/j.cnki.1009-0592.2016.05.155. [2]He Jianliang&Yang Xiangrong 何建良 & 杨向荣.(2013).中国孝文化的理念形态及其现代传承. 井冈山大学学报(社会科学版)(05),33-36+65. [3]Wang Huan&Wang Xuedeng 王欢 & 王学德.(2010).浅论中国孝文化. 世界教育信息(05),87-89. [4]Xiying Fan.(2019).Study on the Integration and Development of Chinese Filial Piety Culture and Life Preserving Industry in Panzhihua..(eds.)Proceedings of 3rd International Conference on Education,Economics and Management Research(ICEEMR 2019)(Advances in Social Science,Education and Humanities Research,VOL.385)(pp.513-515).Atlantis Press. [5]Guo Houquan Senior Association of Longyan City.(2007).On Inheritance and Development of Chinese Filial Piety Culture..(eds.)Abstract Book of the 8th Asia/Oceania Regional Congress of Gerontology and Geriatrics(pp.241)..

Questions

1.How many parts of the development of Chinese filial piety can be divided into? A. Four B. Three C. Five D. Six 2.Why was the filial piety viewed as a virtue in the Zhou Dynasty? A. Because of the extreme importance of morality to the regime B.Because of the moral tradition of the Zhou people C. Because of the influence of the Book of Filial Piety D. Because of the order of the former emperors 3.When was the filial piety introduced into the law making? A. Han Dynasty B. Song Dynasty C. Wei and Jin Dynasties D. Tang Dynasty

Answers

1. A 2. AB 3. C

202270081697 王露 Wang Lu 英语口译(English interpretation)

The Popular Tourism Culture in China: Red Tourism

王露Wang Lu， 202270081697

Abstract

The Red Tourism is the outcome of the Chinese red culture. Nowadays, the promotion of red culture gave rise to the development of red tourism, which encourages tourists to connect their individual lives with the destiny of the nation. This passage sees through the appearance to perceive the essence of the popularity of red tourism.

Key words

Red Tourism, Red Culture, Red Spirit, Revolutionary Culture

摘要

红色旅游是中国红色文化的产物。如今，红色文化的推广催生了红色旅游的发展，鼓励游客将个人生活与国家命运联系起来。本文通过表象来感知红色旅游流行的本质。

关键词

红色旅游，红色文化，红色精神，革命文化

Introduction

With the development of China’s economy, the Chinese culture becomes more and more full of varieties. Among them, the Chinese Red Culture ( Revolutionary Culture) emerged in recent years. This gave rise to the popularity of red tourism. Red culture is a precious treasure and the soul of the Chinese nation that can stand up and move forward in the tide of history. As an important carrier of red culture, red tourism has both social and economic attributes and plays an extremely important role in the inheritance and development of red culture. So far, Red tourism has made great achievements and formed distinct development characteristics, which makes it a distinctive form of tourism in cultural tourism activities.

The Popularity of Red Tourism

1.1 Introduction to Red Tourism Red is the unique symbol of China, the Communist Party of China in particular. And the red culture is the special Chinese culture about the revolutionary course of the CPC, prevailing in China with China’s growth. The red spirit contained in the red culture is the concentrated embodiment of the Chinese national spirit of the Chinese people in the special period. And red tourism is a form of the externalization of Chinese red culture. It mainly refers to the thematic tourism activities that systematically organize tourists to learn the revolutionary story by visiting the revolutionary memorial sites, monuments and experiencing the revolutionary spirit they bear as the connotation.(Fu Lu 2022, 39) 1.2 The Development of Red Tourism Spiritual wealth left over and attached to the revolution is of complete variety, wide range and strong attraction. Its influences are the best advertisement of the red tourism resources. As the economy of China develops, strengthening the cultural confidence is equally important. Therefore, being an organized activities of patriotic and revolutionary tradition education, red tourism is developing strongly with rich red resources. In addition, the Chinese people participate actively in red tourism to learn Chinese red culture and carry forward red spirit. According to the relevant statistics from Annual Report on the Development of Red Tourism in China(2021) , the number of red tourism trips in China increased from 140 million in 2004 to 1.41 billion in 2019, a 10-fold increase.

The Characteristics of Red Tourism

In recent years, red tourism presents the characteristics of market expansion, thematization, and diversification. Firstly, the expanding market group mainly refers to the increasing number of the youth group. At the very beginning, red tourism was a way for middle-aged and old people to seek patriotism. However, a increasing number of young people start to take part in red tourism. According to statistics from lvmama, a traveling website, in the first half of 2018, the millennial generation accounted for about 30 percent of the total number of red tourists. And in the first half of 2021, they accounted for 70% and the number increased by nearly 140% compared with the same period in 2019.(Peng Wei 2022, 91) This shows that the wide spread and significance of red tourism in the younger generation. Secondly, red tourism presents a trend of integrative development of multi-tourism. In the past, red tourism was only for tourists to visit and pay their respects. But in recent years, the development of red tourism is always integrated with other cultural tourism such as rural tourism, and ecological tourism. “Red Tourism +” becomes a significant part in the tourism industry. And in general, the red theme is more distinct, regional cooperation is closer, and the integration of red resources is stronger than ever before.(Li, F. 2019, 54)

The Cultural Phenomenon Reflected by the Popularity of Red Tourism

The prosperity of red tourism is the fruit of joint effort of the Chinese government and people. First of all, red tourism is the strategy of cultural construction. Since the 18th National Congress of the CPC, the Central Committee and the state have paid more attention to red tourism. And the development goal of red tourism is to fully display the great national spirit, especially the revolutionary spirit of CPC in the special period. Furthermore, red tourism is an important platform to strengthen patriotism and revolutionary tradition education. Therefore, at the national level, red tourism is used as a tool to construct the cultural confidence among people and strengthen national soft power.(Dai Bin 2021, 80) Moreover, red tourism is the embodiment of cultural identity of the Chinese people. In the past, the foreign culture was rampant in China, influencing people’s lives. But because the increasing cultural confidence of the Chinese people, the unique Chinese culture becomes mainstream. The rising of red tourism shows that the Chinese people have greatly enhanced their sense of historical responsibility, cultural identity and patriotism.(Tang, W. 2021, 1)

Conclusion

As a political and cultural project, red tourism is a tourism activity with a clear political goal and unique operation mode. It is the inheritance and development of the revolutionary spirit and fine traditions of China, as well as an important carrier of promoting cultural construction and strengthening cultural confidence and national cohesion. It is an important path for tourism industry to fulfill development responsibilities in the new era. And the prosperity of red tourism presents the characteristics of expanding market groups and diversified and integrated development. Therefore, together with government’s encouragement, the Chinese people are delight to take part in red tourism to experience the revolutionary story and the predecessors’ hardship. In conclusion, as a special carrier of red culture, red tourism is a excellent way of the inheritance of the unique Chinese red culture.

Reference

Dai Bin戴斌, Ma Xiaofen 马晓芬. (2021) 大力推进红色旅游高质量发展的若干思考[Several speculations on promoting the high quality development of red tourism]. 湖南社会科学 Hunan Social Sciences(4) 77-85 Fu Lu 付璐. (2022). 文化强国视域下红色旅游的高质量发展[High-quality development of red tourism from the perspective of cultural power]. 社会科学家 Social Scientists(8) 39-43 Peng Wei 彭巍. (2022). 新时代背景下哈尔滨红色旅游发展探析[Analysis on the development of Red Tourism in Harbin in the New Era]. 学理论 Study Theory (10) 91-93 Chunfeng Lin. (2022). Red Tourism in China:Commodification of Propaganda. London: Routledge Fei Li. (2019). Red Tourism and the Revitalization and Development of the Old Revolutionary Areas in Sichuan. Advances in Social Science, Education and Humanities Research (332) 52-55 Tang, W., Zhang, L., & Yang, Y. (2021). Can red tourism construct red memories? Evidence from tourists at Mount Jinggang, China: Journal of Destination Marketing & Management, 20, 100618.

Terms and Expressions

红色旅游 red tourism 红色文化 red culture 红色精神 red spirit 爱国主义 patriotism 中国红色旅游发展报告（2021） Annual Report on the Development of Red Tourism in China(2021)

Questions

1.What are the characteristics of red tourism development in China? 2.What problems should we pay attention to in developing red tourism？ 3.What is the future of red tourism？

202270081653 王琪 Wang Qi 英语笔译(English translation)

The Toilet revolution in China

王琪Wang Qi,202270081653

Abstract

Toilet revolution actually is a worldwide revolution that is aimed at improving the sanitary conditions of toilets closely relevant to people's health and the whole environment. In 1980s, taking the opportunity of preparing for the Asian Game, China opened the prelude to the "toilet revolution". This paper tries to present the process of Chinese toilet revolution and analyze its significance for the construction of civilization in both urban and rural areas that deeply affecting people’s well-being.

Key Words

public toilet, toilet revolution, humanistic care, rural revitalization

题目

中国厕所革命

摘要

厕所革命实际上是一场旨在改善与人类健康和整个环境密切相关的厕所卫生条件的世界性革命。上世纪80年代，中国以筹办亚运会为契机，拉开了“厕所革命”的序幕。本文试图呈现中国厕所革命的过程，并分析其对城乡文明建设的意义，深刻影响着人们的福祉。

关键词

公共厕所，厕所革命，人文关怀，乡村振兴

Introduction

Toilet counts a significant part of people’s daily life, and the design of a toilet involves the planning of the city’s pipe network. “Toilet revolution” is not simply a matter of toilet construction and capital investment, it also shows respect for all residents.

Development of traditional toilet in China

Since China gone to the slavery society, Maokeng (also called latrine, ancient name or less advance form of nowadays toilet) had just appeared. According to historical records, the earliest reference of public toilet in ancient China was in the Rites of Zhou, and it’s recorded that public toilets existed in cities during the Xia and Shang dynasties. The trench latrine in the Spring and Autumn Warring States was quite deep, so there were examples of someone accidentally falling into the toilet and dead. The Zuo Commentary documented a Jin Marquis who fell into the toilet and died. It’s founded in the tomb of Nanyang and the Eastern Han Dynasty that toilets of men and women were juxtaposed on the left and right, one of which even with a urine groove, and the shape and design was almost close to that of modern times. Toilets in the Han Dynasty were equipped with special personnel for management. It’s recorded that there was designated special management of feces and pouring way in Lin’an (capital of the Southern Song Dynasty), which already had the nature of the industry that could also be regarded as a kind of public toilets. Public toilet fee in China first appeared in the Qingfeng period of the Qing Dynasty. Yenching Miscellany recorded that “People in the capital who wants to enter the toilet should pay one copper coin.”

The process of Chinese Toilet Revolution

The evolution comes from thatched pits to thatched houses, toilets, restroom, and lavatories; from private to public; from single function to a multi-integration of metabolization, sanitary adjustment, rest and even aesthetics, commerce, culture etc. Toilet revolution kept progressing from civilization to advancement.

According to statistics, from 1984 to 1989, Beijing built or renovated more than 1,300 public toilets, rebuilt 1,000 overflow manure wells leading to sewers, expanded the area of public toilets by 16,000 square meters, increased the number of pits by 3,300, and more than 6,000 public toilets could be flushed. Many parts of the country have also followed Beijing, rural areas have also actively promoted sanitary toilets in line with the local environment, such as Shandong's "three-way biogas type", Henan's "double-urn funnel type", Liaoning's "four-in-one six-grid type", Ningxia's "double-high type", Jiangsu's "three-grid" toilet, etc., China's toilet problem has begun to ease.

In March 1993, Lou Xiaoqi (pioneer researcher of Chinese toilet revolution) led the Capital Civilization Project group to investigate the long-standing problem of public toilets in Beijing. It was the first time in China and rare in the world that the issue of public toilets, which previously could not be considered as a major topic of social science planning and research, became a topic. They discovered the crux of the problem - the constraints of the operation mechanism, the level of economic development, the deficiencies of social civilization and the lagging concept of urban planning and construction management - and launched a discussion in the Beijing Daily and other media, and initiated the "Capital City Public Toilet Design Competition".

In the new century, the situation of "difficult toilets in China's urban and rural areas" has been basically solved, and according to the statistics of the National Health Planning Commission, as of 2014, the penetration rate of sanitary toilets in China has increased from 7.5% in 1993 to 76.1%. But as Lou Xiaoqi said, toilets are still the shortcomings of our infrastructure, and the key is the concept and awareness. In many cities, toilet construction has not been incorporated into the urban planning process and the overall level of technology application is backward, the level of hygiene is not high, and water and electricity consumption is serious. In the vast number of rural areas, especially in the northern rural areas, is still dominated by the collection of dry toilets, many substandard and unhygienic. In addition, citizens' awareness of civilized toilets still needs to be improved, and uncivilized toilets have led to criticism when Chinese citizens travel abroad.

Since the "Thirteenth Five-Year Plan", from tourist attractions to the vast rural areas, from rural public to family toilets, the basic situation of the toilet has been significantly improved. The small details show the big progress of governance capacity.

In April 2015, General Secretary Xi Jinping made important instructions on the "toilet revolution", stressing the need to carry forward the spirit of “nail”, take targeted initiatives, grasp one by one, accumulate small victories into a huge one, to promote the development of China's tourism industry to a new level. 3 months later, during the investigation and research in Jilin Yanbian, Xi Jinping called for the extension of the "toilet revolution" to vast rural areas.

In early 2019, the Central Agriculture Office and other eight ministries jointly issued the "guidance on promoting the rural "toilet revolution" special action", proposed that by 2020, the eastern regions, central and western suburban areas and other basic, conditional areas, the basic completion of the harmless transformation of rural household toilets, toilet waste is basically treated or Resource utilization, the initial establishment of long-term mechanism of management and care.

The central government arranges a large amount of funds to support the "toilet revolution" every year, and in 2020 alone, it will arrange 7.4 billion yuan to support the promotion of the "toilet revolution" in the whole village; Guangdong Province will arrange a total of more than 32.9 billion yuan to promote the "toilet revolution" in the period of 2018-2020, including The construction of beautiful and livable villages, including the "toilet revolution"; Changle District, Fuzhou City, Fujian Province, has completed the construction and reconstruction of 391 new urban and rural public toilets since 2017, and will arrange for the reconstruction of 53 new public toilets in 2020 ......

Conclusion

The development of the "toilet revolution" is of great significance to China's overall success in building a moderately prosperous society and the comprehensive improvement of the rural habitat environment: first of all, the rural toilet reform has promoted the change of farmers' traditional hygiene habits, which helps to drive the general farmers to update the concept of hygiene. With the change of toilet health education and general knowledge of hygiene, more and more farmers gradually accept the hygiene habits such as washing hands before and after meals, not drinking raw water and not eating raw food. Secondly, projects such as rural latrine conversion have made a great change in their living environment. Now there are sanitary toilets at home, the village has a dedicated cleaning staff, and there are vehicles for cleaning and landfills for garbage. "More and more people have developed the good habit of caring for environmental hygiene." Finally, the toilet revolution has the depth and breadth of expansion from the city to the countryside. An effective and elaborate toilet revolution in rural areas can speed up the process of urban-rural integration to a certain extent, and can also protect the health of residents to a certain extent.

References

Pei Yu, Li Di 裴育,李頔.(2022)“厕所革命”促进农民农村共同富裕了吗? [Does "toilet revolution" promote common prosperity?].公共财政研究 Publicce Finance Research (04) 70-81+20.

Liu Xuecheng, Tan Hua, Luo Qingfeng 刘学成,谭华,罗青峰.(2022)“厕所革命”显成效 ["Toilet revolution" shows its effect].恩施日报 Enshi Daily.

Lu Hu 卢虎.(2022) 化腐朽为神奇:浅谈“厕所革命”中的公厕建设工作 [Turning decayed for magical: brief discussion on the construction of public toilets in the "toilet revolution"].中华建设 China Construction.(10) 27-29.

Tang Xu, Zhu Lingqing 唐旭,朱凌青. (2022)以高质量的摸排整改成果推动农村厕所革命提质增效 [Promote the rural toilet revolution to improve its quality and efficiency with the results of high-quality touch-row rectification and reform].农民日报 Farmers' Daily.

Terms and Expressions

the Rites of Zhou 《周礼》

Thirteenth Five-Year Plan 十三五计划

Questions

1. What’s the earliest reference of public toilet in ancient China? A the Rites of Zhou B the Book of Changes C the Book of Rites

2. When did Public toilet fee first appear? A in the Tang Dynasty B in the Qing Dynasty C in the Ming Dynasty

3.Which aspect does toilet revolution affect?（multiple choices) A sanitary condition B tourism development C economics

Answers

1.A

2.B

3.ABC