Confucianism was perceived by the Mongols as a Chinese religion, and it had mixed fortunes under their rule.
Religion and the Politics of Chinese Modernity.
Harvard University Asia Center, By Stefania Travagnin The past decade has seen the publication of several studies examining the new conceptualization and practice of religion that developed in China at the end of the nineteenth century and continued throughout the twentieth century.
From a variety of perspectives, these books have connected religion with other topics, such as state, society, gender, modernity, globalization, and material culture. Superstitious Regimes is an interdisciplinary work that sheds new light on the interaction between the state-body and the religion-body in early twentieth-century China, with a focus on the Nanjing Decade Nedostup develops her analysis from both a diachronic and synchronic perspective.
The author underlines shifts and continuities Beliefs and description of confucius of china essay a few historical periods: In terms of agency, Nedostup draws a distinction between the nation-body and local offices within the political context, while within the religion-body agency is shared by communities and individuals, monastics and laity, worship leaders and worshippers.
Nedostup assesses the role of religion in the construction of modernity and political power in the yearsas well as identifies the role of modernity in the reconstruction of religious practice. She thus addresses questions of traditionalism, modernity, secularism, and superstition through the historical narrative of the reinvention of religious practices in China.
The book is divided into three parts. The consequences of attacks on City God temples demonstrated the challenges that Nationalists would face by insisting on the imposition of drastic changes in local rituals and religious power structure. They were thus construed as less socially useful than the clergy of established religions.
A crucial part of this campaign was the attempt to replace local Chinese medical practices with modern Western medicine. Then, important occasions like rituals linked to Confucius, the Ghost Festival, and funeral and burial rituals were all questioned and reconsidered in the light of the new secular faith in the party and the nation.
The book ends with the English translation of the three main regulations on religious properties and clergy issued by the KMT: Beginning in the early s, thousands of farmers in the Yellow River provinces of Henan, Hebei, Hubei, and Shanxi had contracted HIV through commercial blood selling.
Local government officials in Henan promoted blood and plasma selling as a rural development scheme that would lift farmers out of poverty. Unsafe pooling and re-injection practices exposed thousands to HIV; secondary transmission then occurred on an even wider scale through the use of contaminated blood products in hospitals as well as transmission to sexual partners and children by those already infected.
After the epidemic came to light, the Chinese government banned the sale of blood and worked to increase the safety of the blood supply.
Yet local officials also denied the scale of the epidemic and harassed journalists, physicians, and other activists who sought to document the extent of the blood disaster.
The discovery of aizibing cun, or AIDS villages, in central China forced government leaders to confront a pattern of HIV transmission among Han Chinese unrelated to opium trafficking and injecting drug use among ethnic minority communities along the Chinese-Burmese border.
His omniscient narration serves mainly to illuminate the thoughts of his grandfather, who tries to care for sick villagers while shouldering the remorse his son Ding Hui never musters.
Yan sometimes paints the villagers as comical rubes, easily placated by even the smallest self-serving kindness from Ding Hui and other officials. AIDS quickly infiltrates every level of Party, village, and clan politics.
He is just as uncompromising when detailing how officials denied responsibility for the ensuing AIDS epidemic, even as they profited from its human tragedy. No one in Ding Village receives medical care, mental health counseling, food assistance, or a chance to hold the blood heads legally accountable.
Cast adrift by government administrators, the sick villagers quarantine themselves in the school and wait to die. Aside from a few stories in newspapers, academic articles, and the memoirs of activist-physicians like Dr.
Gao Yaojie, we have few personal accounts from the earliest victims of the blood disaster. Many of these individuals passed away before the Chinese government began offering free anti-retroviral treatment for AIDS in Mike Frick is a China program officer at Asia Catalysta US-based nonprofit that does training, research and advocacy on health and human rights in Asia.
Together with the Korekata AIDS Law Center in Beijing, Asia Catalyst recently released a report on the difficulties victims of the blood disaster have faced in getting compensation from the Chinese government.
Below is an expanded version of remarks that Furth gave at the AAS award ceremony, in which she reflects on the changes to Asian Studies that have taken place since she entered the field inparticularly regarding the presence of women in the academy. I feel like a poster child for what the second wave of feminism has done for Asian Studies.
We just saw six woman scholars receive book prizes for their scholarship in the field; we are about to hear Gail Hershatter speak as retiring president of our association. This is a moment to celebrate, not only for me, but for a whole generation of women scholars.
Thinking about the road we have travelled suggests a trip down memory lane to my own beginnings on our collective journey. What was it like inwhen I started graduate work in history at Stanford University?
The few women graduate students in the history department were welcome to fill out seminars, but we were not expected to get jobs. I fit a typical profile: To underscore this situation, Mary Wright, wife of my Chinese history professor Arthur Wright, worked as a librarian at the Hoover Institution.Open access books () We have partnered with leading presses on a project to add open access ebooks to JSTOR.
Thousands of titles are now available from publishers such as University of California Press, Cornell University Press, NYU Press, and University of .
The following list of influential figures from world history comes from Michael H. Hart's book The A Ranking of the Most Influential Persons in metin2sell.com the book, Hart provides brief biographies of each of the individuals, as well as reasons for their ranking.
Anne Marie Dutkovic World Religions Strayer University Beliefs and Description of Confucius of China Confucianism is known as the practice of virtue that emphasizes moral order, correctness of social relationships, justice, and humanity.
The Wuhan Gang & The Chungking Gang, i.e., the offsprings of the American missionaries, diplomats, military officers, 'revolutionaries' & Red Saboteurs and the "Old China Hands" of the s and the herald-runners of the Dixie Mission of the s. [Edit 3/ I no longer endorse all the statements in this document.
I think many of the conclusions are still correct, but especially section 1 is weaker than it should be, and many reactionaries complain I am pigeonholing all of them as agreeing with Michael Anissimov, which they do .
- Confucianism A philosopher named Confucius founded Confucianism in China 2, years ago. Confucianism is a system of ethical behavior and social responsibility that became the great traditions of the East.1 It played an important role in the evolution in Chinese culture over the centuries.