26/12/08- MEDIEVAL CHINESE SOCIETY & CULTURE

Medieval China

•When speaking of medieval China, Stearns et. al. elucidate the accomplishments of the Tang and Song dynasties, while speaking of reunification and renaissance in Chinese civilization.

Further Interpretations:

•Rise and Fall Paradigm

•Order Disorder Paradigm: understanding cycles

•Universalism and Localism

Rise and Fall Paradigm:

•Historians in general speak of rise and fall, unification or glory of states and empires.

•Patricia Ebrey in her “epilogue” to Cambridge Illustrated History: China (1996:333) says: “When history is viewed from the western edge of Eurasia, the natural patterns seems to be for civilizations and empires to rise and wane.” [...]

“When history is viewed from the eastern edge of Eurasia, a very different pattern emerges as natural and normal. There is no sense that younger civilizations supplant aging ones, but that civilization progresses through a series of yin-yang-like reversals of direction from excessive disorder to excessive order and back again.”

Universalisim and Localism:

Looking from the perspective of Asian history, however, we can speak of universalist and localists

Universalist Periods in the First Millienium:

In the period between 200 BC to 200 AD we witness not only the rule of the first Chinese empire (Qin-Han dynasties) but also the rule of the Xiongnu in the north and the Roman empire in the west.

UniversaliSt Period Phase 2:

The second phase is between ca. 550-900. During this period we witness the rule of Sui (581-617) and Tang (618-907) dynasties in China, the Early Türk and the Uighurs in the steppe regions, and the Islamic and Byzantine empires in the west.

Localism (Phase 1): 220-550:

In the period between 200-550 many local dynasties rule all over Asia. There are too many actors, with different ethnic backgrounds. While western scholars concentrate more on the introduction of Buddhism to China, from the Chinese perspective this period is seen as a period of disunion and disorder.

Localism Phase 1 (200-550):

Therefore terms below are used for this period

Threee kingdoms

Six Dynasties
Southern and Northern Dynasties

Localism Phase 2 (900-1206):

The period between 900-1200 is full of actors. Song dynasty in China has been described as “China among Equals” by some historians. Again we have too many actors like the Khitan and the Jurchen, in the north, the Xixia in the west.

Universalist World Empire of the Mongols (1206- 1368):

The state and empire of Chinggis Khan (1206) brings an end to these alternating phases of universalism and localism in Asia.

These universalist empires were more inclusive, while the localist states were more exclusive. Each of the localist states –each being equal to the other-- were all living their own life and letting others live. Besides being exclusive and keeping to itself, the Song dynasty (960-1278) followed the patterns established by the Tang (618-907). This is why they are discussed together by Stearns et al.

The Tang as a representative of the universalist phase 2 in China (618-907):

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Tang Taizong (627- 649) The second emperor, as the ideologue and organizer

The Tang capital Changan, (present Xi’an) with north-south orientation

Funerary complex of Taizong:
Zhaoling
Entrance in the the south, leading towards the “ultimate” in the north

Tang statesmen as well as important foreigners who recognized Tang rule were given a place in this funerary complex

Zhaoling, a view of the mountain

Taizong’s horses

Two cultures in interaction:

Funerary Inscriptions among the Early Türk & Funerary inscriptions in China

Epilog 1:

•In this universalist period the culture being inclusive there was room for everyone. The interaction of cultures brought about a new understanding, new forms and new tastes, in other words a new synthesis.

•In the following localist period, each actor cherished his/her own qualities and characteristics

Epilog 2:

•This was not a period of expansion. On the contrary each one lived by itself accepting the right of existence of the other.

•In the words of Morris Rossabi : Song China (960-1278) was among equals.

Continuity and Change in the Localist Period: The Song Dynasty

(960-1278)

I.Continuities

a.Improvement of patterns set by the Tang

1.urbanization

2.improvement of tools of political culture

i.domestic sphere

·bureaucracy

·examination system

ii.[foreign relations: a two sided rhetoric

·“China among equals” rhetoric for foreign consumption

·“Superiority of China and Chinese Civilization” for domestic consumption

iii. CRefinement in aesthetical patterns (see blow III.)

II.Changes

a.Shift from political to economic expansion

i.improvement and expansion of agrarian production

ii.expansion of commerce and artisan production

iii.expansion of sea trade

b.Shift from universalist spirituality to local philosophy

i.Revival of Confucian Thought

ii.Reinterpretation in literary criticism and historical scholarship: a renaissance

c.Reflections of this shift in spiritual and intellectual sphere to family and society : a society more inward looking

i.emphasis on hierarchy

ii.rise of mile dominance

iii.restrictions on women’s rights

·beginnings of the idea of women’s place is in husband’s home (in ancestral rituals

·foot binding

·beginnings of “no divorce” practices

·dowry also cannot be taken back home, contributes to the capital of husband’s family

III.Outstanding and Long lasting Accomplishments

·Refinement in the aesthetic sphere from Tang to Song, a continuous improvement of style and complexity of designs and techniques

·Refinement in Poetry

·Long lasting accomplishments in the literary and historical literature

·Invention of printing and spread of literacy

A comparison of universalist and localist patters in terms of international relations:

Crisis in Mid-Tang (753-759) was overcome with the help of foreigners, in this case the Uighurs (734-840).

·Cultural interaction created friends and allies rather than adversaries and enemies

· Localism emphasizing local values created the “other” which in many cases could be the enemy

· Today in People’s Republic of China, they are trying to ease out the “enemy” rhetoric from the textbooks by emphasizing “friendship of cultures.”