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ID:
136996
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| Summary/Abstract |
This article will critique three aspects of the conservative re-sacralization project deemed incongruent with China’s dream of a harmonious world. The first pertains to the prevailing Han-centric rendition of the Confucian tradition. Rebuttals are made in support of an emerging multicultural ‘global Confucianism’, an international movement that would further the Chinese quest for a universal ethical order. The next criticism relates to the proposal by conservatives for a Confucian church and the installation of Confucianism as China’s state religion. In response, counterarguments are advanced for the re-institution of ‘civil Confucianism’. One key issue is whether scholar-officials or clerics can restore a more holistic, pluralistic re-enchanted China. The final contention addresses the conservative melancholic Hobbesian worldview. The Confucian vision, I explain, is essentially sanguine and the clash of civilizations not inevitable. Moreover, China and the United States share core values for both to jointly sustain a harmonious world.
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| 2 |
ID:
135769
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| Summary/Abstract |
After tracking the Chinese historical trajectory on the discursive relationship between Chinese civilization and the northern nomadic group, this paper examines the official discursive construction of the ‘civilization’ and ‘culture’ of ethnic minorities in contemporary China. Through the analysis of the Grassland Culture Research Project (caoyuanwenhua yanjiu xiangmu), an official project conducted in China in recent decades in response to the emergence of nomadic civilization studies as a distinct academic field, this article aims to show the way in which the concepts of civilization and culture are utilized in order to correspond to the official discourse of nation state and ethnicity in China, and the process by which Mongolian culture is thereby transformed. Civilization as a larger body supposed to include cultures was/is entitled to Chinese nation (zhonghua minzu), and a culture (wenhua) of a certain ethnic minority could only be a part of the Chinese civilization in Chinese academia today. ‘Grassland culture ’ is defined as a culture that is static, ahistorical, and therefore has to be reframed within the larger system of Chinese civilization. The concept of ‘grassland culture’ seems to be based more on the particular territory, rather than on the types of culture that have created and are owned by different ethnic groups. Therefore, it might be concluded that the project emphasized the geo-body of the Chinese nation state in order to retain the culture within the territory of China.
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| 3 |
ID:
135768
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| Summary/Abstract |
This article explores the Mongolian concept of ‘culture’ (soyol) and its transformation in the state socialist and post-socialist eras. The notion of culture and those without it – the soyolgui or ‘uncultured’ – played enormously important parts in the construction of the new society of the Mongolian People’s Republic. The history of the twentieth century shows a transformation of this highly normative concept from a category associated with teachings, doctrine, ethics and nurturing to one linked to modernist notions of hygiene, secular education, urbanism and cosmopolitanism. In addition, however, it became a category that included a set of historical styles and works thought of as national ‘cultural heritage’ (soyolyn öv). This was the result of a movement that in the late socialist period led to the critical re-evaluation of earlier Eurocentric uses of the ‘culture’ concept, and that sought new applications of the notion of ‘civilization’ – in particular by popularizing the metaphorical term ‘nomadic civilization’ (nüüdliin soyol irgenshil). I argue that these strands of thought have become central to the new nationalist politics of post-socialist Mongolia and form the basis of what remains by way of political orthodoxy, following the collapse of Soviet ideology.
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| 4 |
ID:
136773
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| Summary/Abstract |
The author of the article, editor in chief of the abovementioned publication, acquaints the reader with it content in detail. He emphasizes that Zhongguo, Qing and Han epoch was of crucial importance for the formation and development of Chinese civilization, when the basic institution of the state has been formed ensuring China’s sustainable development for several millennia up to this day.
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